SECT. I. That there is a GOD.

THat there are some things which had a beginning, is clear to com­mon sense, and by the confession of all: howbeit those things were not causes to themselves of their own being. For that which is not cannot produce any thing, neither had it po­wer to be before it was; therefore it follows, that the said things had their beginning from some other thing different from themselves: Which may be averred not only of such things [Page 2] as now we see, or ever have beheld, but of such also as gave original unto these, and so upward until we come to some prime cause which never began to be, and which (as we say) hath its existence by necessity, and not af­ter any contingent manner: And this, what ever it be, (whereof by and by we shall speak) is that which is meant by Divine Power or God head.

Another reason to prove that there is some such divine Majestie, is taken from the most manifest consent of all Nations, such I mean as have not utterly lost the light of reason and good manners; and become altogether wild and savage. For since those things which pro­ceed from Mans pleasure and appointment, are neither the same among all Men, and are often subject to change; and yet there is no place where this notion is not found, and it is not changed by the alterations of times (as Ari­stotle himself notes, who was not over credu­lous in such matters) we must assign some cause of it, that extends it self to all Man­kind. Which can be no other, than either an Oracle of God himself, or a Tradition de­rived from the first Parents of Mankind. The former of which if we admit, the thing in question is granted; and if we affirm the lat­ter, there can no good reason be given, why we should believe those first Parents did de­liver [Page 3] a falshood, to all their Posterity, in a matter of the greatest moment.

Moreover, whether we consider those parts of the World which were anciently known, or those that are lately found out, whereso­ever there is (as we have said) any reliques of humanity, there certainly is this truth ac­knowledged, as well by such Heathens as have any ingenuity and wisdom, as also by those that are of a more dull and stupid dispositi­on: The former whereof questionless could not all be deceived; neither is it likely that these later so silly and simple should any way devise how to deceive one another.

Neither let any Man here object, that there have been some in many Ages, who have ei­ther believed there is no God; or professed they did not believe it: For both the small number of them, and the Universal rejection of their opinion, as soon as their Arguments were understood; make it appear, that it did not proceed from the use of right reason, which is common to all Men; but either from the affectation of novelty (such as was in him that would needs maintain the Snow to be black) or from a corrupt mind, like as Meats to a distempered Palate, taste quite otherwise than indeed they are. Especially since both History and other Writings teach us, that [Page 4] the honester any man was, the more diligently did he preserve the knowledge of God. And further, that this departure from so anciently a received opinion, chiefly proceeds from the naughty disposition of those, whose interest it is that there should be no God; that is, no Judge of humane actions, appears even from hence: that whatsoever they put in the room thereof; whether a succession of several kinds of things, without any beginning; or a con­course of atomes; or any thing else whatso­ever; it hath not less, if not greater, diffi­culties, nor is at all more credible (as is ma­nifest to any Man, that vouchsafes an ordinary attention to the matter) than that opinion which is already received.

As for that which some pretend, that they cannot believe there is a God, because they cannot see him; if they see any thing, they cannot but see how unworthy this thought is of a Man, who doth but believe that he hath a mind; which he never saw, no more than he doth the essence of God. Nor because we cannot comprehend the Nature of God by our understanding, ought we therefore to deny there is any such Nature: for this is proper to every inferior creature, not to be able to comprehend those Beings which are superior, and more excellent than it self. The Beasts cannot conceive what Man is, much less can they know after what manner Men institute [Page 5] and govern Common-wealths, measure the Stars, and sail upon the Sea; for all these things are out of their reach. From which very thing, Man, who is raised, and that not of himself, by the nobility of his nature, a­bove the Beasts, ought to infer; that that being by whom he is made superiour to Beasts, is no less superiour to him, than he himself to the Beasts; and that therefore there is some Nature, which, as far more excellent, transcends his comprehension.

SECT. II. That there is but one GOD.

WE having evinced that there is a God, it follows that we speak of his At­tributes. The first whereof is this, that there are not more Gods, but one God. This is ga­thered from hence, that God (as was said before) is what He is necessarily, and of Himself. Now whatsoever is necessarily, or of it self, is considered not in its general no­tion, but as actually in being. Now things actually in being are particular. But if you suppose more Gods, you cannot find a reason in each of them, why they should necessarily be; nor why two rather than three, or ten [Page 6] rather than five should be believed.

Besides, the multiplication of those parti­cular things that are of the same nature, pro­ceeds from the exuberancy and fruitfulness of the causes whence such things more or less are generated: but of God there is neither beginning nor any cause.

Furthermore, in all particular things, there are certain special and particular properties whereby the same things are severally dist in­guished: Now to make such a distinction in God, is altogether needless, since that he is most necessary and simple by nature. Neither can any Man perceive any signs or tokens of the plurality of Gods. For this universal Sphere or circumference which we behold, makes up but one compleat World, wherein there is one most beautiful and glorious Sun: Likewise in every Man, the little world, there is but one special governing part, to wit, his soul or mind. Besides, if we should suppose two Gods, or more, freely acting and wil­ling, what they please, they might will con­trary things; and then one of them might be hindred by the other, from effecting what he had a mind to have done. But to say that God can be hindred in what He designs, is unworthy of his Majesty.

SECT. III. That all Perfection is in GOD.

THat we may know the rest of God's At­tributes, let it be considered; that what­soever is wont to be understood by the Name of Perfection (which word we must be con­tent to use, since our Language furnishes us with no better, to express the Greek [...]) is in God, may be thus proved. What perfection soever there is in things, it either had a beginning; or had no beginning. That which had no beginning, is the perfection of God: and that which had a beginning, of necessity must have something, that gave it such beginning. And since nothing among all the things that have a being, is made of no­thing; it follows that those perfections which appear to be in any effects, were the reason why the cause thereof could produce any thing accordingly; and consequently are all in the first cause. Neither must it be here imagined, that the first cause can afterward be deprived of its perfection; either by some other thing different from it self, because that which is eternal hath no dependance upon any other thing, neither can be liable and sub­ject [Page 8] unto their actions; or of it self, because every Nature desires its own perfection.

SECT. IV. GOD is Infinite.

AND we may add further, that these perfections which are in God, are in him after an eminent and infinite manner; for the nature of every thing is finite and limited, either for that the cause whence it proceeded hath communicated such a measure or degree of existence, and no more thereunto, or for that the same nature was not capable of any further perfection; Now there is no nature that doth communicate any thing of its own unto God, neither is he capable of ought that any other thing can impart; being (as before we said) altogether absolute, and necessary of himself.

SECT. V. That God is eternal, omnipotent, omni­scient, and absolutely good.

AGain, forasmuch as all things that have life, are said to be more perfect than those without life; and those which have po­wer of acting, than those which want it; and those endued with understanding superiour to such creatures as lack it; and those which are good better than those that come short in good­ness; it followeth from that which hath been spoken, that all those attributes are in God, and that after an infinite manner. Therefore is he infinite in life, that is, eternal; infinite power, that is, omnipotent; So likewise is he omniscient, and altogether good without any exception.

SECT. VI. That God is the Author and cause of all things.

FUrther more, it follows from that which hath been spoken, that what things so­ever [Page 10] subsist, the same have the original of their being from God: for we have proved that that which is necessary of it self, can be but one; whence we collect that all other things besides this had their original from somewhat different from themselves.

Now such things as have their beginning from another, we have seen before how that either in themselves or in their causes, they proceeded from him which had no beginning, that is, from God.

Neither is this manifest by reason only, but also after some sort by very sense: for if we consider the wonderful frame and fashion of Man's body, both within and without, and how that each part and parcel thereof hath its proper use without the study or industry of his Parents, and yet with such art that the most accomplished Philosophers and Physiti­ans could never sufficiently admire it; this verily shows the Author of Nature to be a most excellent Mind: concerning which mat­ter Galen hath written well, especially where he speaks of the use of the eye, and of the hand. Yea more, the very bodies of mute beasts do testifie the same: for their parts are not framed and composed by the power and vertue of the matter whereof they consist, but by some superiour and higher cause desti­nating them to a certain end.

Neither is this plain by man and beasts a­lone, [Page 11] but also by plants and herbs, as hath ac­curately been observed by some Philosophers. This further is excellently noted by Strabo, concerning the scituation of the waters, which, if we consider the quality of their matter, ought to be placed in the middle between the earth and the ayr, whereas they are now in­cluded and dispersed within the earth, to the end they might be no hinderance, either to the fruitfulness of the ground, or to the life of Man. Now to propose that, or any other end, to any action, is the peculiar property of an understanding nature. Neither are all things only ordained for their peculiar ends, but also for the good and benefit of the whole Ʋniverse, as appears particularly in the wa­ter but now mentioned, which against its own proper nature is moved upward, lest by the interposition of a vacuity there should be a gap in the Universe: which is so framed, that by the continued cohesion of its parts, it su­stains and upholds it self. Now it cannot pos­sibly be, that this common end should be thus intended, together with an inclination in things thereunto, but by the power and pur­pose of some intelligent nature, whereunto the whole Ʋniverse is in subjection. Moreover amongst the beasts there are certain actions observed to be so regular and orderly done, that it is manifest enough they proceed from some kind of reason; as is plain in Pismires [Page 10] [...] [Page 11] [...] [Page 12] and especially in Bees, and likewise in other creatures, which before they make any trial do naturally eschew such things as are hurtful, and seek after such things as are profitable for them. Now that this instinct or inclination of finding and judging things, is not in them by their own power, it is clear; for that they do always operate after the same manner, nei­ther have they any vertue or efficacy at all to the doing other things which are no more weighty: wherefore they must needs receive their power from some reasonable external Agent, which directs them or imprints in them such efficacy as they have, and this rea­sonable and intelligent Agent, is no other than God himself.

In the next place consider we the Stars of Heaven, and amongst the rest, as most emi­nent, the Sun and the Moon, both which for the making the earth fruitful, and preserving living Creatures in their health and vigour, do so seasonably perform their course of mo­tion, that a better cannot be devised. For when otherwise their motion through the Ae­quator had been much more simple, we see that they have another motion by an oblique Circle, to the end, the benefit of their fa­vourable aspects might be communicated to more parts of the earth.

Now as the earth is ordained for the use and benefit of living Creatures, so are all ter­restrial [Page 13] things appointed chiefly for the ser­vice of man, who by his wit and reason can subdue the most furious creature among them; whence the very Stoicks did collect, that the World was made for Man's sake.

Howbeit, since it exceeds the sphere of hu­mane power, to bring the heavenly bodies in subjection to him; neither is it to be imagi­ned that they will ever submit themselves to man of their own accord; it follows there­fore that there is some superior mind or spirit, by whole sole appointment those fair and glo­rious bodies do perpetual service unto man, though he be placed far below them; which same mind is no other than the framer of the stars, even the Maker of the whole World. Also the motions of these stars which are said to be Excentrical and Epicyclical (i. e. in a Circle within the Orb of another Star) do plainly shew, not the power of matter, but the appointment of a free Agent. The same do the Positions of the Stars testifie, some in this part, others in the other part of Heaven: together with the so unequal form of the Earth, and of the Seas. Nor can we refer it to any thing else, that the Stars move this, ra­ther than another way. The most perfect form also and figure of the World, viz. roundness; as also the parts thereof, shut up as it were in the bosom of the Heavens, and disposed with a marvellous order, do all ex­presly [Page 14] declare, that they were not tumbled to­gether, or conjoyned as they are, by chance, but wisely ordained by such an understanding as is endued with super-eminent excellency. For what Ninny is there so sottish, as to ex­pect any thing so accurate and exact from chance? He might as well believe that Stones and Timber got casually together, and put themselves into the form of a House: or that out of Letters shuffled carelesly as it hap­ned, there came forth an excellent Poem. A thing so unlikely, that even a few Geometri­cal figures espied on the Sea-shore, gave the beholder just ground to argue, that some man had been there; it being evident e­nough that such things could not proceed from meer chance.

Furthermore, that Mankind was not from all Eternity, but at a certain time had a com­mon beginning, may be manifested among o­ther things from the progress of Arts and Sciences; yea, by the very ground whereupon we tread, which was anciently rude and untill'd, but afterward became pos­sessed with Inhabitants: which also the Lan­guage spoken in Islands, derived from adja­cent Countries, doth witness. The same is apparent by certain ordinances, so generally received amongst Men, that the institution thereof may not be thought to have proceed­ed so much from the instinct of nature, or [Page 15] evident deductions of reason, as from perpetual and constant tradition, scarce interrupted in a few places, either by the malice or misery of Man: such was that of killing Beasts in Sacri­fice, used in former times; and such also are now the modesty and shamefastness about ve­nereal things, the solemnities of Marria­ges, and the abhorrence of all incestuous Embraces.

SECT. VII. Answer to that Objection concerning the cause of evil.

NEither ought we to doubt of that which hath been spoken, because we see many evil things come to pass; the source and cause whereof cannot be ascribed unto God, who (as before hath been shown) is good, after the most perfect and absolute degree of Goodness. For when we said that God was the author and cause of all things, we added withal that he was the cause of such things as really do sub­sist: And no absurdity (that I see) will follow, if we affirm that those things which have true and real existence, are the causes of some cer­tain accidents, as namely of actions, or the like. The Almighty (we know) created both [Page 16] Man, and those more sublime Minds, the An­gels, endued with liberty of action; which li­berty in it self is not sinful, yet by its po­wer some sins may be committed. Now to make God the author of these evils, which are morally evil, is no better than blasphemy: howbeit there are other kind of evils, so called because they afflict some person with grief or loss, and these we may affirm to be inflicted by God for the reformation and a­mendment of some sinner, or for punishment answerable to an offence, which to say is no impiety, since that such evils have nothing in them contrary to goodness, but rather they proceed from goodness it self; like a bitter potion from a good Physician.

SECT. VIII. Against the Opinion of two Principles or causes of things.

HEre by the way, it may be noted, that the opinion of those Men is to be a­bandoned and avoided, which make two effi­cient causes, the one good, and the other evil: for from two Principles opposite to each o­ther, there may follow the ruine and destru­ction, but in no wise a well ordered compo­sition [Page 17] of things. Neither is this to pass for truth, to wit, that as there is something good of it self, so likewise there must needs be something absolutely evil in it self; seeing that evil is a certain defect, which cannot be but in a thing that hath existence, which very having of existence, or being is good.

SECT. IX. That God doth govern the whole World.

MOreover that this whole Ʋniverse is governed by the providence of God, is evident, for that not only men, which have right reason and understanding, but also the fowles, and beasts both wild and tame, which have in them some thing correspondent to reason, do bear a kind of providence, or re­spectful care over the issue which they bring forth. Which perfection, since it is a part of goodness, must needs be attributed to God; and so much the rather, because he is both omniscient and omnipotent, so that he can no way be ignorant of such things as are done, or to be done; and can easily direct and or­der the same as he pleaseth. To which also belongs that which we have spoken before, concerning the moving of things contrary to [Page 18] their proper nature, to serve an Universal end.

SECT. X. Yea, sublunary things.

AND that they are much out of the way, who shut up this providence within the celestial Orbs, and would have it descend no lower than the Moon, is apparent; both from the reason now mentioned, whose force extends to all created things; and also from hence, that the course of the Stars, as the best Philosophers acknowledge, and experience sufficiently demonstrates, are ordained for the use of Man. Now it stands but with equity that that Creature should be more regarded for whose sake another is ordained, than that which is appointed for anothers use.

Neither are they less erroneous that say this providence is extended unto universal things only, and not to particulars; for if they will have God to be ignorant of particular things, as some of them have professed, then verily God could not understand himself; neither should he be infinite in knowledge, as we have proved him before to be, if it be not extended unto every thing. But then, if God do know [Page 19] these things, why can he not also have care of them? especially since that particulars, as they are particulars, are appointed for some certain end, both special and general: And the common essences of things, which by the confession of the said Authors are preserved by God, cannot subsist but in their singulars; So that if these singulars, being forsaken by Divine providence, may perish, then may the whole kinds likewise.

SECT. XI. This is further proved by the preserva­tion of Empires.

ANother forcible Argument of Divine providence particularly over humane affairs, both Philosophers and Historians ac­knowledge in the preservation of Common­wealths: first in general, for that wheresoever the course and order of ruling and obeying is once admitted, the same always continues there: Then also, often-times in particular, it is evident by the long continuation of this or that very form of government thorow many ages, as of a Monarchy with the As­syrians, Aegyptians, and Franks; of an Ari­stocracy with the Venetians, and the like. For [Page 20] although Man's wisdom and policy have some stroke in point of governmeut; yet if we rightly consider the multitude of wicked men, and the harms that may proceed from with­out, and the changes that are naturally inci­dent to humane affairs, it may seem impos­sible for any State so long to subsist, unless it were upheld by a constant particular care, and by the power of a Divine hand. Which is more evidently seen, when it pleases God to change Empires, and translate them from one to another. For to those Instruments, whom He thinks good to use in that business, as a thing destined by himself (suppose Cyrus, A­lexander, Caesar the Dictator, Cingi among the Tartars, Namcaa among the Chineses) all things whatsoever, even those which do not depend on humane prudence, succeed more prosperously, beyond their own wish­es, than is sutable to the usual variety in hu­mane casualties. Which strange correspon­dence, and combination, or conspiring, as we may call it, of events to a certain end, is a manifest token of a provident direction. Like as at Dice, if a Man now and then throw a lucky cast, which wins all, it may be no more than a chance: but if he throw the very same an hundred times, there is no body, who will not conclude, that this proceeds from some extraordinary Art.

SECT. XII. And by Miracles.

ANother most certain proof of God's providence, may be taken from those miracles and prophecies which are recorded in Histories: Where though many fabulous things be related in that kind, yet those that are testified by sufficient Witnesses living in the time when they came to pass; such I mean as were defective neither in judgment nor in honesty, are not to be despised as altogether impossible. For in as much as God is both omnipotent and omniscient, what can hinder him from signifying what he knows, or what he pleaseth to do; and that even beyond the common course of nature, which being made and ordained by him, becomes subject unto him by the title of creation? Now if any do object that such things might have been done by subordinate powers and minds inferiour to God; to them we answer, that so much may be granted indeed: but yet this makes way, that the same may the more easily be credited of God, who is to be thought either to work by the mediation of those Agents, or else out of his wisdom to permit them when they bring to pass any such thing. For [Page 22] in well ordered Kingdoms there is nothing done against the Statutes and common Laws but by the arbitrement or permission of the Supreme Governours.

SECT. XIII. Specially among the Jews, whereunto credit may be given by reason of the long continuance of their Religion.

NOW that there have indeed been some miracles seen, though the credit of o­ther Histories should be questionable, yet it is manifest enough in the Jewish Religion: which albeit, it hath long been destitute of all humane helps, yea, exposed to contempt and scorn; yet for all that, hath still continu­ed almost in all the climates and parts of the World even unto this day; whereas all other Religions (saving the Christian, which is the perfection, as it were, of the Jewish) have either vanished, as soon as the Imperial Po­wer and Authority was withdrawn whereby they were supported, as all the Paganish: or else are still perpetually upheld by the same power and authority, as Mahometism. Now if it be demanded why the Jewish Religion hath taken such deep root in the hearts of the [Page 23] Hebrews, as that it cannot thence be eradica­ted? no better reason can be given or con­ceived than this; namely, that those Jews that are now alive did from their Parents, as those Parents from their Progenitors, and so upward until the times of Moses and Joshua, receive those miracles mentioned in Scripture, by certain and constant Tradition, which mi­racles were done chiefly at the departing out of Aegypt, and in their journey through the Wilderness, and entrance into the Land of Canaan, whereof their Ancestors were then eye-witnesses. Nor is it at all credible, that it could otherwise have come to pass, that a People who were sufficiently stiff-necked, and of a stubborn disposition, should take up­on them a Law burdened with so many Rites; or that wise Men out of the many marks of Religion, which humane reason could have invented, should chuse Circumcision: which could not be received without very great pain; nor retained without the derision of all strangers; and had nothing in it to re­commend it, save only this; that God was its Author.

SECT. XIV. Also by the truth and antiquity of Moses his story.

BEsides, The writings of Moses, wherein those miracles are recorded to posteri­ty, do gain the greatest credit thereunto, not only because it was always a setled opinion and constant report amongst the Hebrews, that this same Moses was commended by the Oracle of God to be a Leader of the People, but also because it is manifest enough, that he neither affected his own glory, nor desired their riches; forasmuch as himself reveals his own faults and delinquencies, which he might have concealed; and also he assigned the dignity of his Kingdom and Priesthood unto strangers, whence his own Posterity was brought to the common condition of Levites. By all which it appears, that he had no reason to forge untruths; Neither doth he use any dissembling or alluring language, such as com­monly colours over a lye, but he speaks after a plain ingenuous manner, according to the quality of the thing he treats of.

Add hereunto the undoubted antiquity of the Books of Moses, to which no other wri­tings are therein comparable: An argument [Page 25] whereof is, for that the Grecians (from whom all kinds of learning were derived to other Heathens) do confess they received their ve­ry Letters from others; which Letters of theirs have no other order, or name, or an­cient form than that of the Syriac or Hebrew Tongue: as also for that the most ancient Grecian Laws, whence the Romans collected theirs, had their Original from the Laws of Moses.

SECT. XV. And by the Testimony of many Gentiles.

MOREOVER besides these, there are many testimonies of such as were ali­ens from the Jewish Religion, which declare that the most ancient reports which passed for truth among all Nations, were agreeable to what Moses hath related in his Writings. Thus what things he related concerning the beginning of the World, the same are found also recorded in the most ancient Histories of the Phoenicians, which are collected by San­cuniathon, and translated by Philo Byblius; and partly also found amongst the Indians and Aegyptians: Hence it is that in Linus, He­siod, and many of the Grecians, mention is [Page 26] made of a Chaos, which some have intimated by the name of an Egg: also of the making of living creatures, and last of all of Man ac­cording to a Divine Image; and of Man's dominion over other creatures; all which may be read in sundry Authors, and at last in Ovid, who transcribed them out of the Greek Writers. That all things were made by the Word of God, was confessed even by Epichar­mus and the Platonicks, and before them by a most ancient Writer (not of those Hymns, which now go under that name, but) of those Verses which antiquity called Orphean verses; not because they had Orpheus for their Au­thor, but because they summarily comprised his Doctrine. Empedocles acknowledged that the Sun was not the primitive light, but a fit receptacle of light. Aratus and Catullus think that above the sphere or orb of the stars there is a Divine habitation, wherein Homer imagined there was perpetual light.

THAT of all things God was the most ancient, because not begotten; the World most beautiful, because the work of GOD: and that darkness was before the light, were all the doctrines of Thales out of the ancient Learning. The last point whereof is found in Orpheus and Hesiod; whereupon the Gen­tiles that are commonly superstitious in fol­lowing old fashions and customs, do number their particular times by nights, not by days. [Page 27] It was the opinion of Athenagoras that all things were ordered and disposed by the high­est intelligence; of Aratus, that the Stars were made by God; and after the Grecians, of Virgil, that life was infused into things by the Spirit of God: and that Man was formed of Clay, is delivered by Hesiod, Homer, and Callimachus: Lastly, Maximus Tyrius as­firms, that by the common consent of Nati­ons, it is agreed, there is but one Supreme God, which is the cause of all things. And the memory of the finishing the Creation in seven days space, was preserved, not only among the Greeks and Italians, by the honour they gave to the Seventh day (as we learn out of Josephus, Philo, Tibullus, Clemens A­lexandrinus, and Lucian) but among the Gauls and Indians, who all distinguished their time, by Weeks, i. e. seven days; as we are taught by Philostratus, Dion Cassius, Justin Martyr; and the most ancient Names of the days of the Week.

Moreover, the Aegyptians taught, that Man at the beginning led his life in all sim­plicity, being naked in his body, and not ashamed; whence came the Poets fiction of the golden age, which was famous even amongst the Indians, as Strabo relates: The History of Adam and Eve, the Tree, the Serpent was extant, as Maimonides tells us, among the Idolatrous Indians in his time: And that the [Page 28] same is found among the Pagans of Pegu, and the Philippin Islands, People of the same In­dia, the name of Adam also among the Brach­mans, and the account of 6000. Years being passed since the World was made, among those of Siam; we have witnesses of our own age which assure us.

AND that the lives of those who succeed­ed the first Men, were prolonged to near a Thousand Years, is reported by Berosus in his Chaldaicks, Manethos in his Aegypticks, Hiromus in his Phoenician records, Hestiaeus, Hecataeus, Hellanicus in the account they have left of the Graecian affairs, and among the Poets by Hesiod. Which is the less in­credible, when we consider, what is reported in the Histories of very many Nations (par­ticularly by Pausanius, and Philostratus a­mong the Greeks, and Pliny among the Ro­mans) the bodies of Men were anciently far larger than they are now; as was found upon the opening of some of their Sepulchres.

Catullus also, after very many Greeks, re­ports, that heavenly visions appeared unto Men before such time, as they by the multitude and heinousness of their crimes did deprive themselves of that sacred acquaintance and familiarity with God, and his ministring Spi­rits. The wild life of the Gyants which Mo­ses mentions, may be read almost every where in the Greek, and in some Latine Authors, [Page 29] 'Tis to be noted of Noah's Flood, that in its History the memory of almost all Nations ends; even of such Nations as were unknown till of late Years: whereupon Varro called all the space before, the hid or unknown time. But those things we find wrapt up in the licen­tious fables of the Poets, are truly, that is agreeable to Moses, delivered by most anci­ent Writers, such are Berosus of the Chaldees, Abydenus of the Assyrians, who mentions the sending out of a Dove; as also Plutarch of the Grecians; and Lucian, who saith, that at Hieropolis in Syria, there is to be seen a most ancient History both of Noah's Ark, and of those that were saved therein, both Men and Beasts: The same History was ex­tant also in Molo, and in Nicolaus Damasce­nus: the latter of which had also the Name of the Ark; which is found likewise in Deu­calion's History in Apollodorus. To which we may add, that in several parts of America, as in Cuba, Mechoacana, Nicuraga, there hath been preserved the memory of the Flood; of the Creatures saved from perishing in it; yea, of the Raven and the Dove; and the memory of the Flood it self, even in that part now cal­led the Golden Castile, is witnessed by very many of the Spanish Nation.

In what part of the World men lived be­fore the Flood, that note in Pliny of the building of Joppe before the same Flood doth [Page 30] testifie. That the place whereon Noah's Ark rested after the Flood was in the Gordien Mountains, it is manifest by the constant re­membrance thereof with the Armenians from all Ages until this time. Japhet the Father of the Europeans, whence came Ion, or as anci­ently they pronounced the word Iavon of the Grecians, and Hammo of the Africans, and such like, are names which are found in Mo­ses his writings; as there are also foot-steps of the rest, in the names of Nations and Countreys, observed by Josephus and others. And then the endeavour of climbing up to Heaven, which of the Poets doth not men­tion? The burning of Sodom is spoken of by Diodorus Siculus, Strabo, Tacitus, Pliny, and Solinus. The most ancient use of Circumcision hath been related by Herodotus, Diodorus, Strabo, Philo Biblius; and now is retained by the posterity of Abraham, to wit, not only the Hebrews, but also the Idumaeans, Is­maëlites, and others. A certain History of Abraham, Isaac, Jacob, and Joseph, agreeing with that of Moses, was anciently extant in Philo Biblius out of Sanchuniath: in Berosus, Hecataeus, Damascenus, Atrapanus, Epolemus, Demetrius, and partly in that old Author of the aforesaid Orphean verses; and now also there are some remainders thereof in Justin, out of Trogus Pompaeus: And almost in eve­ry one of these Authors aforenamed, there is [Page 31] some mention made of Moses and his Acts: more particularly, how he was taken out of the Waters, and how the two Tables was gi­ven unto him of God, is plainly set down in those Orphean verses aforesaid. Add unto these the testimony of Polemon; also what some of the Egyptians themselves have re­corded, to wit, Manethon, Lisimachus, and Chaerimon, concerning the departing out of Egypt.

NEITHER will it enter into the heart of any wise Man to think that Moses, (having so many enemies both of the Aegyptians, and of other Nations, as the Idumaeans, Arabians, and Phoenicians) would dare to divulge ought concerning the beginning of the World, and other ancient things, which either could be confuted by other more ancient Writings, or were repugnant to the common received opi­nion in those times; neither doubtless would he publish any thing touching the affairs in that Age, which could be justly gainsaid or disproved by the testimonies of any then li­ving. Of this Moses there is mention made by Diodorus Siculus, Strabo, and Pliny, by Tacitus also; and after all them, by Dionysius Longinus in his Book concerning sublimity of speech. Likewise Jamnes and Mambres that resisted Moses in Aegypt are mentioned not only by the Authors of the Talmud, but by Pliny and Apuleius. Amongst others the Py­thagoreans [Page 32] speak much of the Law it self, which was given by Moses, and of the Legal Rites. Both Strabo and Justin out of Tro­gus give an excellent testimony of the ancient Jewish Religion and Justice; insomuch that here (me thinks) 'tis needless to produce any further testimony of such things as are found, or have anciently been found consenting with the Books of the Hebrews, touching Joshua and others; seeing that whosoever gives cre­dit unto Moses, (which to do no Man can without great impudency refuse,) the same must needs confess, that there were indeed wonderful Miracles anciently wrought by God, which is the thing we here chiefly go about to declare.

As for the Miracles of after Ages, sup­pose of Elijah and Elisha, and others, there is the less reason to think them counterfeit; because in those times Judaea was both more known than formerly; and upon the account of diversity of Religion, was extreamly ha­ted by their Neighbours. Who might have very easily blasted the fame of such Miracles, if they had been lies, as soon as it began to be spred abroad. The History of Jonah, who lay three days in the Whale's belly, is to be read in Lycophron, and Aeneas Hazous; save only that in stead of Jonah, they have put the name of Hercules: whom they so much honoured, that to make him appear [Page 33] the more illustrious, they were wont (as Ta­citus and Servius, and others have noted) to report of him, whatsoever magnificent things they heard of in any other places.

Certain it is that Julian, who was an ene­my of the Jews, as much as of Christians, was forced, by the evidence of History, to confess that such Men lived amongst the Jews, as were inspired with the holy Spirit of God; and that Fire descended from Heaven upon the Sacrifices of Moses and Elias. And verily 'tis well worth our observation, that amongst the Hebrews there were not only grievous punishments appointed for such Men as did falsly assume to themselves the Prophetical Function, but also many Kings and great Men, that might have by that means purchased au­thority to themselves, and likewise very many learned Men as was Esdras and others, that never durst arrogate to themselves this digni­ty; nor any Man else, for divers Ages before the times of Jesus.

SECT. XVI. The same is proved by the Oracle and Predictions.

BUT more unlikely it is, that so many Thousand People should be imposed up­on, in the avouching of a perpetual and pub­lick Prodigy, (as we may call it) to wit, the holy Oracle, which after a resplendent man­ner shined from the brest-plate of the High-Priest: The truth whereof was so strongly believed by all the Jews to have continued until the destruction of the first Temple, that out of all doubt, their Ancestors had certain knowledge concerning the same.

Like to this from miracles, there is ano­ther argument as forcible and effectual to prove GOD's providence, taken from those predictions of future events, which among the Hebrews were many and manifest. Such was that prophecy of his being made Childless who should attempt to re-edifie Jericho: and that of the overthrow of the Temple at Be­thel by a King, named Josiah, foretold above Three Hundred Years before the thing came to pass. So likewise the very name and chief acts of Cyrus foretold by Esaiah: the event of Hierusalems siege by the Chaldeans, fore­shown by Jeremiah: So also Daniel's predi­ction [Page 35] touching the translation of the Empire of the Assyrians unto the Medes and Persians; then from them unto Alexander of Macedon, whose Empire should afterward, in part, be divided among the Successors of Ptolomy and Seleucus. And what evils also the Hebrew Nation should suffer from all these, but espe­cially from Antiochus Epiphanes; which were so clearly foretold, that Porphyry who com­pared with these Predictions, such Grecian Histories as were extant in his time, could no otherwise tell how to shift them off, than by saying that those things which were fa­thered upon Daniel, were written after such time as they came to pass; which is all one, as if one should deny that that was written in the time of Augustus which hath been pub­lished in Virgil's name, and was always repu­ted for Virgil's work. For there was never any more scruple made of the former amongst the Hebrews than of this latter amongst the Romans.

To these things we may add very many, and most famous Oracles among the Peo­ple of Mexico and Peru; which fore­told the coming of the Spaniards into those Countreys, and the calamities which should thereupon follow. And hither also may be referred, not a few dreams, so exactly agree­ing with the events, which both in themselves and in their causes, were wholly unknown to [Page 36] them that dreamed; that they cannot, with­out great immodesty, be referred to chance, or to natural causes: of which kind Tertul­lian, in his Book Of the Soul, hath collected illustrious examples, out of the most appro­ved Authors. Spectres also or apparitions belong to this head, which have been not on­ly seen, but heard to speak: as those Histori­ans relate, who are the farthest from super­stitious credulity; and is reported by Wit­nesses of our own Age, who have lived in China, and in Mexico, and other parts of America. Nor are publick trials of inno­cence, by touching of red hot Plow-shares, to be despised: which the Histories of so many German Nations, and the Laws them­selves have remembred.

SECT. XVII. The Objection is answered, why Miracles are not now to be seen.

NEITHER is there any reason to object against such Miracles, because there are not the like to be seen in these days, nei­ther the like predictions heard of; For 'tis a sufficient proof of Divine providence, that such things did come to pass at any time? [Page 37] which being once granted, it will follow, that God may be believed with as much providence and wisdom, now to cause them to surcease, as anciently he used the same. Neither stands it with reason, that those Laws, which were given to the Universe concerning the natural course of things, and uncertainty of future events should be lightly or always transgres­sed: but only at such a time, when either there was a just cause, as when the worship of the true God was almost banished out of the World, residing only in a little part thereof, to wit, in Judaea, where it necessarily was to be (as it were) fortified with new aids against the impieties wherewith it was compassed a­bout; or when Christian Religion (whereof by and by we shall speak more particularly,) was first by God's decree to be published tho­rowout the whole World.

SECT. XVIII. And that now there is such liberty in offending.

THERE are those who are wont to doubt of the Divine Providence, be­cause they see so much wickedness hath, like a Deluge, overspread the face of the whole [Page 38] Earth: which Divine Providence, they con­tend, if there were any, would have made its chiefest business to restrain and suppress. But this is easily answered, considering that when God had created Man with freedom to do good and evil, reserving absolute and im­mutable goodness to himself, it had not been reasonable to have put such a stop to evil acti­ons, as should have been contrary to that li­berty. Howbeit to keep Men from sin, God useth every kind of means, which is not re­pugnant to the liberty aforesaid. Such is the ordaining and publishing of the Law, toge­ther with inward and outward admonitions, both by threats also and promises. Nor doth he suffer the effects of wickedness to spread so far as they might have done: whence it is that all kind of government could never yet be subverted, nor the knowledge of Divine Laws utterly extinguished or abolished. Nei­ther may those delinquences which are permit­ted to be done amongst Men, be thought al­together unprofitable; Since that (as before we have toucht) they may be used either for the punishment of other no less lewd trans­gressors; or for the chastisement of such as sometimes wander from the way of vertue; or lastly to exact some worthy pattern of pa­tience and constancy from such as have made good proficiency in the school of piety and vertue. Lastly, even they whose wickedness [Page 39] seems to be winked at for a time, are wont to pay dearly for it at last; and to be reck­oned withal the more severely, because they have been long forborn: in so much that it is plain, they suffer what God would, who have done what He would not.

SECT. XIX. Insomuch that good Men are oppressed.

BUT, and if sometimes there seem to be no punishment at all inflicted upon pro­phane offendors, and even some good men (which may occasion the weak to be offend­ed) are sore oppressed by the insolencies of the wicked, who many times make them not only to lead a wearisome and miserable life, but also to undergo a disgraceful death: we are not presently to banish from humane af­fairs the Providence of God, which hath been proved, as we have now said, by strong rea­sons; but rather (as the wisest sort of Men have thought) we should conclude and argue thus.

SECT. XX. The same Argument is retorted to prove that the Soul survives the Body.

FOrasmuch as God hath an eye unto all Mens actions, and in himself is most just, suffering such things to come to pass as we see they do; therefore we must expect that there will be some future judgment after this life, to the end such notorious transgressions may not remain unpunished, nor well deserv­ing vertue be unrecompenced with due com­fort and reward.

SECT. XXI. Which is proved by Tradition.

FUrther, to confirm this truth, it must ne­cessarily be admitted, that the Souls of Men do survive their Bodies. Which most an­cient Tradition, was derived from our very first Parents (for from whence else could it proceed?) unto almost all civiliz'd People; as is plain by Homer's Verses; and by Philo­sophers, not only of the Grecians, but like­wise [Page 41] the Druides in France, and Brachmans in India, and by those relations also which many Writers have published concerning the Aegyptians, and Thracians, and Germans. In like manner touching God's judgment to come after this life, many things we see were ex­tant, as well among the Grecians, as also a­mong the Egyptians and Indians, as we learn out of Strabo, Diogenes Laertius, and Plu­tarch; whereunto may be added that old tra­dition of the consumption of the World by fire, which was anciently found in Hystaspis and the Sibyls, and now also in Ovid and Lucan, and the Indians of Siam: of which thing the Astrologers have noted this to be a sign, that the Sun draws nearer and nearer to the earth. Yea, when the Canaries, America, and other forein places were first discovered, this same opinion of the immortality of Mens souls, and the last Judgment was found among the Inha­bitants there.

SECT. XXII. Against which no contrary reason can be brought.

NEITHER can there any reason in na­ture be given to disprove so ancient [Page 42] and common received tradition. For every thing that in this World comes to an end, perishes either through the opposition of some more forcible contrary agent, as coldness in a­ny subject, by reason of the more prevalent power and intension of heat; or through the substraction of that subject, whereupon it de­pends, as the quantity of the glass, when the glass is broken; or through the defect and want of the efficient cause, as light by the Sun­setting. Now none of all these can be said to happen unto the soul of Man: Not the first, because there is nothing that is contrary to the Soul; nay, it self is of such a peculiar nature, that it is apt to receive such things as are con­trary between themselves, at the same time together, after its own, that is, after a Spi­ritual and Intellectual manner. Not the se­cond, for there is not any subject whereon the nature of the Soul hath any dependence: if there were, in all probability it should be the humane body: but that this cannot be, it is ma­nifest, because when the powers and abilities of the Bodies are tired in their operations; the mind alone doth not by motion contract any weariness. Likewise the powers of the Body are impaired and weakned by the redun­dancy or excess of the object, as the sense of seeing by the full splendor and bright face of the Sun: but the more excellent objects that the Soul is conversant about, as about univer­sals [Page 43] and figures abstracted from sensible mat­ter, it receives thereby the more perfection. Again, the powers that depend upon the Body are only busied about such things as are limit­ed to particular time and place, according to the nature and property of the Body it self: but the mind hath a more noble object, and as­cends to the contemplation of that which is infinite and eternal. Wherefore then seeing that the Soul depends not upon the Body in its operation, neither doth it in its essence: for we cannot discern the nature of invisible things otherwise than by their operations. Neither is the third way of corruption inci­dent to the Soul, there being no efficient cause from which the Soul proceeds by a continual emanation. For we cannot say our Parents are such a cause; since, when they are dead, their Children are wont to live. But if we will needs make some cause, from which the Soul proceeds, then we can imagine no other, save the first and universal cause of all things, which as in respect of its power, is never deficient, so in respect of its will to be de­fective, that is, for the Almighty to will the extinction and destruction of the Soul, no Man can ever be able to prove.

SECT. XXIII. Many Reasons may be alledged for it.

NAY there are many strong Arguments for the contrary, as namely, the do­minion given unto Man over his own actions; the natural desire that is in him to be immor­tal; the force of conscience comforting the mind for well done actions, though very troublesome, and supporting it with a certain hope; and on the contrary, the sting of a gnawing conscience at the remembrance of ungodly and wicked actions, especially when the Hour of Death approacheth, as if it had a sense of an imminent, judgment. And this gnawing worm of conscience the most pro­phane wretches and wicked Tyrants have not been able oftentimes to extinguish in them, no not then when they most of all desired it, as divers Examples do testifie.

SECT. XXIV. Whence it follows, that the end of 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 'tis 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 [Page 46] 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.

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 [Page 49] 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 [Page 50] 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 [Page 51] 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 [Page 52] 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, [Page 53] 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 [Page 54] 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 [Page 56] 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. [Page 57] 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, [Page 58] 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 for the love of Re­ligion, and that such a Religion, be induced to tell untruths. Besides these Men were of an upright conversation; their life was spot­less and unblameable even in the judgment of their adversaries; who had nothing to object against them, save their simplicity, which of all other dispositions is the most unlikely to forge a lye. Nay, there were none among these Primitive Christians (whereof we speak) who did not suffer grievous torments for pro­fessing [Page 59] that Jesus was risen: and many of them were put unto most exquisite pains of death for bearing testimony of the same. Now granting it to be possible, that a Man in his wits may be content to endure such things, for some opinion which he hath con­ceived, and really believes in his mind; yet that for a falshood, which he knows to be so, not only some one Man, but a great many Men, who are like to gain nothing at all by making that falshood to be believed, should consent to suffer such cruel torments, is a thing altogether incredible.

Now that these were not Mad-men, both their conversation and their writings do abun­dantly testifie. Likewise what is spoken of the first Apostles, may also be said of Paul, who openly taught that he saw Christ sitting in Heaven: who also was not inferiour to a­ny in the Jewish Religion; nor might he have wanted dignities and preferments, if he would have followed the foot-steps of his Fathers.

Whereas on the contrary, by taking upon him the profession of Christianity, he became liable to the hatred and malignity of his kins­folks, and ingaged himself to undertake dif­ficult, dangerous, and laborious travels tho­rough the World; and last of all to undergo a disgraceful death and torment.

SECT. VIII. Answer to the Objection, that the Re­surrection seems impossible.

SUCH and so great testimonies no Man can disprove or gainsay, unless some will reply, that the thing it self is impossible to be done: for so are those things which imply a contradiction, as they speak. Howbeit that cannot be affirmed of this matter. It might indeed, if one could say that one and the self same Man lived and died at the self same time: But that a Man may be restored from death to life, especially by the power and vertue of him who first gave life and being unto Man, I see no reason why it should be accounted for a thing impossible.

Neither hath it been thought impossible by wise Men; For Plato writes that this was done to Eris an Armenian. And the like is rela­ted of a certain Woman by Heraclides a Phi­losopher of Pontus, of Aristaeus by Herodo­tus; and of another by Plutarch: all which, (whether true or false) do shew that in the opinion of learned and wise Men the thing was conceived to be possible.

SECT. IX. The Resurrection of Jesus being granted, the Truth of his Doctrine is confirmed.

NOW if it be neither impossible that Christ should return to Life again; and it doth sufficiently appear by great testi­monies (wherewith Rabbi Bechai, a Master of the Jews was so convinced, that he ac­knowledged the truth of this thing) and this Christ himself also, as both his Disciples and others confess, did publish a new Doctrine, as by a Divine commandment: truly it ne­cessarily follows, that that Doctrine is true. For it doth not consist with the divine Justice and Wisdom to honour Him after so excellent a manner; who had committed the crime of falsifying in so weighty a matter. Especially considering that before his Death He had foretold to his Disciples, both his Death, and the kind of it, and his Resurrection to Life again: adding this withal, that these things should therefore come to pass, that they might testifie and confirm the truth of his Doctrine.

And thus much for the Arguments which arise from the facts themselves which were [Page 62] done: Let us proceed to those which arise from the nature and quality of his Doctrine.

SECT. X. Christian Religion preferred before all others.

AND here truly we must say, that ei­ther all kind of divine worship whatso­ever must be rejected, and utterly banished from among Men, (which impiety will ne­ver enter into the heart of any one that can believe there is a God who takes care of all things; and withal considers how Man is endued with excellency of understanding, and liberty to chuse what is morally good or evil; and upon that account is capable, as of re­ward, so of punishment;) or else this Religi­on is to be admitted and approved of for the very best: not only in regard of the outward testimonies of works and miracles aforesaid; but also in consideration of such inward and essential properties, as are agreeing thereunto: namely, because there is not, neither ever was there any other Religion in the whole World, that can be produced, either more honourable for excellency of reward, or more absolute and perfect for precepts, or more admirable [Page 63] for the manner according to which it was commanded to be propagated and divulged.

SECT. XI. For excellency of reward.

FOR to begin with the reward that is at the end propounded to Man, which though it be the last in fruition and execution, yet is it the first in his intention: If we con­sider the institution of the Jewish Religion by the hand of Moses, and the plain or express covenant of the Law, we shall find nothing there promised save the welfare and happiness of this life: as namely, a fruitful Land, abun­dance of Corn and Victual, victory over their Enemies, soundness of Body, length of Days, the comfortable blessing of a hopeful Issue, and surviving Posterity, and the like. For if there be any thing beyond, it is involved in dark shadows, or must be collected by wise and difficult reasoning: Which indeed was the cause why many (in particular the Sad­ducees, who professed themselves to be fol­lowers and observers of Moses his Law,) had no hope of enjoying any happiness after this life.

As for the Grecians, who received their [Page 64] learning from the Chaldeans and Aegyptians, and had some hope in another World, after this life was ended; they spake thereof after a very doubtful manner; as appears by the disputations of Socrates, by the Writings of Tully, Seneca, and others. And the Argu­ments they produce for it are grounded upon uncertainties; proving no more the happiness of a Man than of a Beast: Which while some of them observed, it was no wonder if they imagined, that Souls were translated and conveyed from Men to Beasts, and again from Beasts into Men.

But because this opinion was not confirmed by any testimonies, or grounded upon cer­tain reason, (and yet it was undeniable that there is some end proposed to Man's actions,) therefore others were induced to think, that vertue was the end or reward of Mens endea­vours; and that a wise Man was happy e­nough, even though he were put into that tormenting brasen Bull made by Phalaris. Howbeit this fancy was justly distasteful and improbable to another sort, who saw well enough that Man's happiness, especially the highest, could not consist in any thing that was accompanied with perils, troubles, tor­ment and death (unless we have a mind to follow the sound of words without the sense of things:) Wherefore they placed Man's chiefest happiness and end in such things as [Page 65] were delightful and pleasing to sense. But yet this opinion also was disproved and suffi­ciently confuted by many, as being prejudicial to all honesty, the seeds whereof are rooted in our hearts by nature: as also because it debases Man, who is advanced to a higher pitch, and throws him down into the rank of Beasts; which stoop down and pore upon nothing, but what is on the Earth.

With these and such like uncertainties and doubtings was Mankind distracted at that time when Christ brought in the true knowledge of the right end: who promised unto his follow­ers after their departure hence, a life, not only without death, without sorrow and trou­ble, but attended with the highest joy and happiness: and that not of one part of Man alone, to wit, of his Soul, (the felicity whereof after this life, partly by probable conjecture, and partly from tradition, was hoped for before) but also of his Body and Soul together. And this most justly; that the Body, which for the Divine Law, must often suffer grievances, torments and death, may not be without a recompence of reward. Now the reward and promised joys are not vile and base, as good chear and dainty fare, wherewith the more carnal sort of Jews feed their hopes; or the embraces of beautiful Women, which the Turks expect to enjoy af­ter death: for both these sensualities are pro­per [Page 66] to this frail life, at the best being but helps or remedies of mortality, the former of them conducing to the preservation of every parti­cular Man or Beast: and the latter for the continuation of the same creatures by succes­sion in their kind. But by the happiness afore­said our Bodies shall be indued with constant vigour, agility, strength, and more than a starlike beauty. In the Soul there shall be an understanding without errour, even of God himself and his Divine Providence, or what­soever is now hid from us. And a will freed from all turbulency of passions, busied chiefly about the sight, the admiring and praising of the Almighty. In a word, all things much greater and better, than can be conceived by comparison with the best and greatest things in this World.

SECT. XII. Answer to an Objection, that Bodies once Dead cannot be revived again.

BESIDES the doubt but lately answer­ed, there is another difficulty objected against this Doctrine of the Resurrection: nakely, how can it be possible for humane bo­dies once dissolved into dust and corruption [Page 67] ever to be united and set together again? But this relies upon no reason. For since it is agreed among most Philosophers, that howsoever things be changed, there remains still the same matter, capable of divers Spe­cies or forms; who dare say, that either God doth not know in what places, though never so distant, the parts of that matter are, which belong to a humane Body; or, that He wants power to reduce them and set them together again; and do that in his Universe, which we see Chymists do in their Fornaces, and Vessels, gather together and unite things of the same nature, though scattered and disper­sed? And that a thing also may return to the form of its original, though the species be never so much altered, we see an example in the nature of things; as in the Seeds of Plants and living Creatures.

Neither is that knot impossible to be un­loosed, which is tyed by many; concerning those humane bodies which pass into the nou­rishment of wild Beasts or Cattle; who, be­ing fed with them, become again the food of Man. For we must know, that the greatest portion of such things as we eat is not con­verted into integral parts of our bodies; but either turned into excrements, or hu­mours of the body, as Fleam and Choler; yea, much of that which becomes our nourish­ment is wasted away either by diseases, or by [Page 68] inward natural heat, or by the Air about us. All which being so; he that so carefully re­gards all kinds of bruit Beasts, that none of them perish, the same God with a more spe­cial providence can also provide for humane bodies, that so much of them as becomes the food of other Men shall no more be conver­ted into the substance of those that eat them, than are poisons or physical potions; and the rather, because it is in a manner naturally ap­parent, that humane flesh was not intended for Man's food. Or suppose it were not so, but something which hath made an accession to the latter body must be taken from it a­gain; this will not make it not to be the same body: for even in this life there happen grea­ter changes of particles, than this comes to. Yea, we see that a Butterfly is in a Worm; and the substance of Herbs or Wine in some very small thing; from whence they may be restored to their former just magnitude. Surely, since both these and many other things may without any inconvenience be supposed, there is no reason that the restitution of a Body dissolved should be reckoned among impossible things: which learned Men, Zo­roaster among the Chaldaeans, almost all the Stoicks, and Theopompus among the Peripate­ticks, believed not only might, but should be.

SECT. XIII. The excellency of holy Precepts given for the worship of God.

THE second thing wherein Christian Re­ligion excels all others that are, or ever were, or can be imagined, is the great holi­ness of Laws and Precepts; both in those things that appertain to the Worship of God, and in those that concern other matters.

The holy Offices of the Pagans throughout almost the whole World, (as Porphyry shows at large, and the Navigations of our times have discovered) were full of cruelty: For it was the usage, in a manner every where, to appease the Gods, even with the Sacrifice of Humane Blood. Which custome neither the Greek learning, nor the Roman Laws took away; as appears by what we read concern­ing the Victims made to Bacchus Omestes a­mong the Greeks; and of a Greek Man and Woman, and a Man and Woman of Gaul, which were sacrificed to Jupiter Latiaris at Rome: Those most holy Mysteries also, whe­ther of Ceres, or of Liber Pater, were as full as ever they could hold of filthiness and obscenity; as appeared when the secrets of this Religion were once laid open, and began [Page 70] to be divulged: of which Clemens Alexan­drinus, and others, have given us a large ac­count. Those Festival days also which were consecrated to the honour of the Gods, were celebrated with such spectacles, that grave Cato was ashamed to be present at them. But in the Jewish Religion there was nothing un­seemly, nothing dishonest or unlawful. How­beit lest the People that were prone to Idola­try, should decline or fall back from the true Religion, it was loaded and burdened with many precepts concerning such things as in themselves were neither good nor evil; such were the sacrificing of Beasts, the 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 [Page 71] 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 [Page 72] 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 [Page 73] 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 Sword­players 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 [Page 74] 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, [Page 75] 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 [Page 76] 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 society of minds, contains also a conjunction of Bodies. Which, with­out all doubt, is most profitable also for the right education of those Children, that are the fruit of that Conjunction. Among the Pagans, some few Nations were content with one Wife; as the Germans and the Romans. Which the Christians now follow; that the mind of the Wife being intirely given to the Husband, may be compensated with an equal retribution: and the government of the Fa­mily may the better proceed under the dire­ction of one Ruler: and divers Mothers may not bring in discord among Children.

SECT. XVI. Touching the use of Temporal goods.

AND now to come to the use of those things, which are vulgarly called Goods; we find that thefts were permitted by some Paganish Nations, as the Aegyptians and La­cedaemonians: and they that did not allow this to private Men, did publickly little else, as [Page 77] the Romans. Who must have returned to their Huts and Cottages, the Roman Orator said, if they should have been bound to restore to every body his own.

The Hebrews indeed had no such custome; yet their Law, that it might sute it self in some measure, to the humour of that People, permitted them to take usury of strangers; amongst other things promising the reward of riches to them that observed the Law.

But the Law of Christianity for bids not on­ly all kind of injustice towards all sort of Men, but also prohibits us to take any carking and excessive care for these transitory things, be­cause our mind is not able diligently and duly to attend unto two several matters; either of which are enough to take up the whole Man, and oftentimes draw us into contrary thoughts and counsels. Besides, the excessive care both for getting and keeping riches is accompanied with a kind of bondage and anxiety, which spoils that very pleasure, which is expected from riches. Whereas those things that na­ture is content withall, are both few and easily acquired, without much labour or charge: yet if God bestow any overplus upon us, so that we have somewhat to spare, we are not commanded to cast the same into the Sea, as some Philosophers unadvisedly have done; neither must we keep it unprofitably, or la­vish it out wastfully; but rather therewith [Page 78] we ought to supply the wants and exigencies of other Men, either by giving, or by lend­ing to them that would borrow: as becomes those that look upon themselves not as Lords and Masters of the things they enjoy, but as Stewards and Dispensers under God Almighty, the Father and Master of all: knowing also that a benefit well bestowed is a treasure full of good hope; which neither the wickedness of Thieves, nor the variety of casualties can in the least diminish.

A rare example of which true and unfeigned liberality we find in the primitive Christians, who sent relief as far as from Macedonia and Achaia to the poor that lived in Palestine; as if the whole World had been but one Fa­mily. And here in the Law of Christ this caution is added, that the hope of being paid again, or getting credit by it, do not de­flowre our bounty; whose beauty and grace is quite lost with God, if it have respect to any thing but him. And that no Man may pretend for a cloak of his covetousness, that he fears he may have need of all that he hath, when he grows old, or falls into any calamity; the Law promises a special care of such Men as observe these Precepts. And to work in greater confidence in them, puts them in mind of the conspicuous Providence of God in feed­ing the wild Beasts and Cattle; and in adorn­ing the Herbs and Flowres; and represents [Page 79] withall what an unworthy thing it would be, if we should not believe so Good and so Pow­erful a God: but deal with Him, as if He were a bad Creditor; whom we will not trust any further, than while we have a Pawn or pledge in our hands for our security.

SECT. XVII. Of Swearing.

THERE are other Laws that forbid Perjury, but this Law of Christ will have us to refrain also from all kind of swear­ing, unless we be lawfully called thereunto upon necessity. Nay, enjoyns such faithful­ness and sincerity in all our words, that there may be no need to exact an Oath of us.

SECT. XVIII. Of other Matters.

MOreover there can nothing be found commendable and praise-worthy, ei­ther in the Philosophical writings of the Gre­cians, or in the sayings of the Hebrews, and [Page 80] other Nations, which is not contained in the Precepts of Christianity, and that also establi­shed by Divine authority: as namely, concer­ning modesty, temperance, goodness, decent behaviour prudence, the office of Magistrates and Subjects, Parents and Children, Masters and Servants, Man and Wife between them­selves; and chiefly the eschewing those vices which among many of the Grecians and Ro­mans went under the name and colour of ho­nesty; such were the desires of honours and glory. And to be short, admirable is the sub­stantial brevity of these precepts, comprehen­ded in these few words, that we ought to love God above all things, and our Neighbours as our selves, that is, we must do as we would be done unto.

SECT. XIX. Answer to an Objection touching the Con­troversies abounding among Christians.

BUT here peradventure some will object against this, which we speak concerning the excellency of Christianity, and tell us of the great diversity of opinions amongst Chri­stians, whereupon there have sprung so many sects and factions as do now abound in the Church.

[Page 81] For answer whereunto, we may observe that the like diversity of opinions happens al­most in all kind of Arts and Sciences, to wit, partly through the weakness of humane ap­prehension, and partly because Man's judg­ment is hindred and intangled by his affecti­ons. Howbeit this variety of opinions is con­tained within certain bounds and limits: for there are some common principles agreed upon by all, and whereupon they ground their doubts. Thus in Mathematicks 'tis question­ed, whether a circle may be made quadrangu­lar: but not whether after the taking away of equal parts from equal, the residue will not remain equal. The same may be seen in natural Philosophy, also in the Art of Physick, and in other Disciplines. In like manner the difference of opinions that is amongst Christi­ans doth not hinder the common consent and agreement in those fundamental principles, for which chiefly we have commended Christian Religion; the certainty whereof appears in this, namely that those which out of mutual and deadly hatred sought all the occasion and matter of contention they could, durst not for all that proceed so far, as to deny that these Precepts were commanded by Christ: no not even those that refuse to frame their lives and actions according to that rule.

But if there be any Man that will contra­dict these Principles, he is to be accounted [Page 82] like to those Philosophers that denied the Snow to be white: For as these are confuted by sense, so are those convinced by the unanimous consent of all Christian Nations, and of the Books which were written by the first Christi­ans, and by those next to the first, and by the Doctors which followed afterward; even those that witnessed their faith in Christ by their death. For in the opinion of any indif­ferent Judge, that must needs be reputed the true doctrine of Christ, which so many have successively acknowledged and professed; like as we are perswaded that was the do­ctrine of Socrates which we read in Plato and Xenophon; as also that of Zeno the Philoso­pher, which we find held by the Stoicks.

SECT. XX. The excellency of Christian Religion is further proved from the dignity of the Author.

THE third thing wherein we said Chri­stian Religion excelled all others that are, or can be devised, was the manner where­by it was delivered and divulged. Where first we shall speak of the Author.

They that were authors of the wisdom a­mong [Page 83] the Grecians, confessed that they could not affirm almost any thing for certain in their doctrine, because (quoth they) truth lies bid in a deep Pit; and our minds are no less dazeled in the contemplation of divine things, than the eyes of an Owl in beholding the bright shining of the Sun: Besides, there was none among them but was notoriously guilty of some vice or other. For some were flatterers of Princes, others addicted to the impure love of Boys or Harlots; others gloried in a Dog-like impudence. And that they all en­vied one another, their scolding about words or matters of no moment is a great argu­ment; as this is of their coldness in the wor­ship of God, that even they who believed one God, set him aside, and not only worshipped others, but such as they knew were no Gods; making that only the rule of their Religion which was commonly received and practised in publick. Touching the reward of godliness they determined nothing for certain, as ap­pears by the last (farewel) disputation of So­crates at his death.

Mahomet, the Author of a Religion that is spred very far, his own Followers do not deny, to have been a Man that abandoned himself to lust, throughout his whole life: But gave no assurance at all, by which Men may be satisfied, that there shall indeed be such a reward as he promised; consisting in [Page 84] banqueting and in venery; since they do not so much as pretend that his Body was raised to life again, but it lies buried at Medina to this day.

And as for Moses the Founder of the He­brew Law, though he was an excellent Person, yet he cannot be freed from all blame: since he could scarcely be perswaded with much re­juctance to undertake the Embassy, which God charged him withal to the King of E­gypt: and expressed also some distrust of God's promise for bringing water out of the Rock, as the Hebrews themselves confess. And he did scarce partake of any one of those promi­ses which by the Law he made unto the Peo­ple, but was perplexed with continual muti­nies and seditions in the Wilderness; neither was he permitted to enter into that blessed and pleasant Land, so much desired.

But Christ is described by his Disciples, as a Person without all sin; nor did others ever produce any testimony to prove that He was guilty of the least: but whatsoever He prescribed to others, He performed Himself. For there was nothing that God gave Him in charge, which He did not faithfully perform; being most simple and void of guile in his whole life; most patient of injuries, nay, of cruel torments, as He showed in suffering even the punishment of the Cross; most lo­ving and kind to all Men, even to his Ene­mies; [Page 85] yea, those Enemies who put Him to death: on whom he had such compassion that he beseeched God to forgive them.

As for the reward which he promised unto his Disciples, it is both said, and proved by undoubted arguments, that He himself is made partaker thereof after a most eminent and ex­cellent manner. For after he was risen from the dead, there were many that beheld, and heard, and handled, and felt Him: He also ascended up into Heaven in the sight of his Twelve Disciples; where He obtained the highest power, as was evident in that accord­ing to his promise made at his departure, he endued them that were his Followers with abi­lity to speak those Languages which they had never learnt, and with other wonder-working Powers: which will not let us doubt, either of his faithfulness, nor of his Power to be­stow upon us the reward which he hath pro­mised. And thus we have shown how that this Religion is more excellent than others, in regard that Christ the Author of it hath him­self performed what he commanded; as also in his own person obtained, and already enjoy­eth the happiness that he promised.

SECT. XXI. Also from the wonderful spreading of this Religion.

LET us in the next place descend to the effects of this doctrine brought by him to the World: which, if they be well weigh­ed, will appear to be such, that if God have any care of humane affairs, this doctrine can­not but be believed to be Divine. It was very agreeable to Divine Providence, to make that which was best, to be of the greatest and largest extent. Now such was the success of the Christian Religion; which we see pub­lished and taught through all Europe, not ex­cepting the most Northern Provinces: and no less through all Asia, even the Islands of it in the Sea: through Egypt also and Aethi­opia, and some other parts of Africa: And lastly, through America. Nor is this only done now, but was so anciently, as is witnes­sed by the Histories of all times, by the Books of Christians, the acts of Synods, and by that old Tradition at this day preserved among the Barbarians concerning the Travels and Miracles of Thomas, Andrew, and other A­postles. Clemens, Tertullian, and some Anci­ents besides, have noted how far the name of [Page 87] Christ was known amongst the Britains, Ger­mans, and other most remote Nations in their times. And certainly there is no other Reli­gion comparable hereunto for ample and large extent. Paganisme indeed is one name, but cannot be said to be one Religion; since that it was neither agreed upon by the Professors thereof what one thing they should worship; but some adored the Stars, others the Ele­ments, and a third sort reverenced their Cattel, others such things as have no subsistence: Nor was this worship performed by vertue of the same Law, nor from any common Ma­ster.

The Jews indeed are dispersed and scatter­ed up and down, yet remain one people. How­beit their Religion had never any notable growth or increase after Christ's Ascension: and their Law was not so much made known by them, as by Christians.

Then for Mahumetanisme, it is possessed of Land enough, but 'tis not alone: for Chri­stian Religion is also professed in the same Countries; where, in some places there are greater numbers of Christians than of Turks: who, on the contrary, are not to be found at all, in most parts where Christianity is plan­ted.

SECT. XXII. Considering the meekness and simplicity of them that first taught this Religion.

IT follows that we consider by what means this Christian Religion had its augmenta­tion and increase, that therein it may be com­parable, and preferred before others. We see it commonly true of most Men, that they will easily follow the examples of Kings and Potentates what way soever they go; speci­ally if Law and Penalties compel them to it. Hereby were the Religions of the Pagans, and of Mahumet propagated. But they that first taught the Christian Religion not only wan­ted all civil power and authority, but were of mean condition, no better than poor Fisher­men, Weavers, and the like. Yet by such Mens pains and industry, that doctrine, within the space of Thirty Years, or thereabouts, was published not only thorowout all the parts of the Roman Empire, but also among the Parthians and remote Indians.

Nor was it thus only in the beginning; but for almost three whole Ages together, this Religion was so promoted by the endea­vours of private Men; without any threat­nings; without any worldly thing to invite [Page 89] Men to it; yea, against the will and the most violent opposition of those who then had the Imperial Power; that before Constantine professed Christianity, this was become, very near, the greatest part of the Roman World.

Amongst the Grecians that taught morality, divers there were that commended themselves also very much by their skill in other Arts. As the Platonists were famous for the study of Geometry, the Peripateticks for the History of Plants and living Creatures, the Stoicks for Logical subtilty, the Pythagoreans for knowledge of numbers and harmony: many also were admirable for eloquence, as Xeno­phon, Plato, and Theophrastus. But the first Doctors and Teachers of Christianity were en­dued with no such art, but used the plainest language, without inticing words; only after a bare manner or naked form of speech pro­nouncing their precepts, promises, and threat­nings. Which having no efficacy in themselves proportionable to such a progress as Christi­anity made, we must needs confess, it was either attended by Miracles, or by God's secret po­wer assisting the business, or both together.

SECT. XXIII. What great impediments there were that might terrifie Men from the embracing or the professing hereof.

HEreunto may be added another thing considerable, namely, that they who received Christianity from those Teachers had not their minds void of a certain form and rule of Religion; and so were not by that means ductile and easie to be drawn, as they were who first received the Paganish worship and Mahomet's Law: much less was their minds prepared for it, by some antecedent institution; as the Hebrews by Circumcision, and the knowledge of one God, were made fit to accept the Law of Moses: But quite contrary were filled with Opinions and Cu­stomes, which are a kind of another nature, repugnant to those new Institutions; being educated, viz. and confirmed by the authority of Laws and of their Parents, in the Paga­nish Religion, or the Jewish Rites.

Besides this, there was another impediment, to wit, the most grievous evils, which they who undertook Christianity, must expect to suffer, or had reason to fear, upon that ac­count. For seeing that humane nature ab­hors [Page 91] such evils, it must needs follow that the causes of those evils cannot be admitted of without much difficulty. A long time were the Christians deprived of all honours and dignities; and likewise much afflicted with divers penalties, with confiscation of goods and banishments: which notwithstanding were all but flea-bitings, for they were con­demned to dig in the Mines; and to suffer torments, than which more cruel could not be devised.

And such multitudes of them were put to death, that there never was a greater number of Men at one time swept away and devoured, either by famine, or pestilence, or war, as the wri­ters of those times do testifie. Their manner and kind of death also was not ordinary, but some were buried alive; others crucified; others endured punishments of the like kind, which cannot be read or thought of without the greatest horror: and yet this savage cru­elty, which continued without much inter­mission (and that not every where) till al­most the time of Constantine, in the Roman World, and in other places endured longer; was so far from diminishing the number of Christians; that quite contrary, their Blood might be called the Seed of the Church: there sprang up still so many, in the room of those that were cut off.

[Page 92] Now let us herein also compare other Re­ligions with Christianity. The Greeks and the rest of the Pagans, who are wont to mag­nifie their own things above measure; yet give us in but a very short Catalogue of such as suffered death for the sake of their Do­ctrine. Some Gymnosophists, Socrates, not many more, are all they can number. And in those eminent Men, it can scarce be denied, but that there might be some desire of trans­mitting their fame to Posterity, which had a hand in the business. But amongst those Christians that suffered martyrdom for their faith, there were very many of mean rank, of the common sort of People, such as were scarce ever taken notice of, or known to their Neighbours that lived hard by them. There were Women also, Virgins, and young Men; such as had no desire, nor any probable hope of getting renown in future times by their sufferings: According as in the Books of Martyrs, we find the Names but of a few in comparison of the whole number of those that were put to death, who are only regi­stred in gross.

To which we must add, that by a small compliance and simulation, suppose by casting a little Frankincense upon the Altar, most of them might have freed themselves from such punishments. Which cannot be said of those Philosophers; who, whatsoever they might [Page 93] think secretly in their hearts, in all their ap­parent actions, conform'd themselves to the vulgar customes. So that, to have suffered death for the honour of God, cannot well be attributed to any other, but only the Jews and Christians. And not to the Jews neither, after the times of Christ; nor before them, but to a few, if they be compared with Chri­stians. More of which suffered for the Law of Christ in some one Province; than the Jews ever did; whose patience in this kind, may all very near be reduced to the times of Manasses, and of Antiochus.

Wherefore, seeing Christian Religion in this particular also so vastly excels all other, it ought justly to be preferred before them. And from such a multitude of all kinds, and sexes of People, distinguished by so many se­veral places and ages, as did not stick to dye for this Religion; we may well gather, there was very great cause of such constancy: which cannot be imagined to be any other; but the Light of Truth, and the Spirit of GOD.

SECT. XXIV. Answer to them that require more for­cible Reasons.

FInally, if any yet be not satisfied with these arguments abovesaid, but desire more forcible reasons for confirmation of the Chri­stian Religion; let such know, that according as things are divers, they must also have di­vers kinds of Proofs. Thus is there one way in Mathematicks, another in Physicks, a third in matters of advice and counsel, and lastly another kind, when a matter of fact is in que­stion: wherein verily we must rest content when the testimonies are free from all suspi­cion of untruth. Otherwise down goes not only all the use of history, and a great part of the art of Physick, but all the piety also that ought to be between Parents and Children, which cannot be known other ways. And in­deed it is the pleasure of Almighty God that those things which he would have us to be­lieve (so that the very belief thereof may be imputed to us for obedience) should not so evidently appear, as those things which are apprehended by sense and plain demonstration; but only be so far forth revealed as may be­get faith, and a perswasion thereof in the [Page 95] hearts and minds of such as are not obstinate: That so the Word of the Gospel may be as a touchstone, whereby Mens dispositions may be tried whether they be curable or not. For seeing these arguments, whereof we have spo­ken, have induced so many honest, godly, and wise Men to approve of this Religion, it is thereby plain enough that the fault of other Mens infidelity is not for want of sufficient testimony, but because they would not have that to be had and embraced for truth, which is contrary to their affections and desires: It being, that is, an hard matter for them to make no great account of honours, and other worldly advantages; which they must do, if they receive what Christ hath taught, and so become ingaged to observe his Precepts. Which is discovered to be true by this very thing; that they take many other Historical Narrations to be true; which notwithstand­ing appear to be so meerly by authority: and not by any such foot-steps of them re­maining at this day, as the History of Christ hath; partly in the confession of the Jews, who are now in being; and partly in those things, which are every where found in the Assemblies of Christian People; of which it must needs be granted there was some cause.

Lastly, seeing the long duration or conti­nuance of Christian Religion, and the large [Page 96] extent thereof can be ascribed to no humane power, therefore it must be attributed to mi­racles: or if any deny that it came to pass through a miraculous manner; this very get­ting so great strength and power without a miracle, may be justly thought to surpass any miracle.

SECT. I. To prove the authority of the Books of the New Covenant.

AFTER that a Man is once perswaded by the reasons a­bovesaid, or is induced by any other arguments to be­lieve that this Religion which Christians profess is the tru­est, and absolutely the best; if he desire to learn all the parts thereof, then must he have recourse unto the most ancient writings that contain the same Religion, which [Page 98] commonly we call the Books of the New Te­stament, or rather new covenant.

For he is very unreasonable, who denies this Religion to be contained in those Books, as all Christians affirm. Since it is but equity to believe every Sect; be it good, or be it bad; when it says its opinions are to be found in such or such a Book: as we believe the Mahometans, that the Religion of Mahomet is contained in the Alcoran.

Forasmuch then as we have before proved that the Christian Religion is most true; and it is manifest withal that it is contained in these Books, if there were no other ground, yet this alone is sufficient to prove and avouch the authority of those Books.

But if any body requires a more particular demonstration of it, I must first lay down this Rule, which all indifferent Judges will allow; that it is incumbent upon him, who will impugne the authority of any writing received for many Ages, to produce Argu­ments which prove that Writing to be false: which if he cannot do, that Book is to be de­fended, as in possession of its Authority.

SECT. II. Here is shown that such Books were writ­ten by the Authors, whose names they have prefixed.

WE say then that those Books which are not in question amongst Chri­stians, and carry before them a certain Name, are the very Works of those Authors whose names they bear; Because those primitive Fathers, Justin, Irenaeus, Clemens, and others after them do quote those Books under these very names. As also because Tertullian wit­nesseth that there were Original Copies of some of those Books extant in his time. And besides, all the Churches received those Books for authentical, before there were any com­mon publick Meetings. Neither did ever the Pagans or Jews raise any controversie about this, as if these were not the works of those Men, whose they were said to be: but Julian himself plainly confesseth that those were the writings of Peter and Paul, Mat­thew, Mark, and Luke, which Christians un­der those names have read and received. For as no Man in his wits can doubt that those Writings, which go under the names of Ho­mer and Virgil, are truly theirs, because the [Page 100] one hath been so long time received among the Latine, and the other among the Greek Authors: in like manner, it were more ab­surd to bring the Authors of those Books in question, which are granted almost by all the Nations in the World.

SECT. III. Some Books were anciently doubted of.

IN the Volume of the new Covenant, there are some Books indeed now received, which were not so received from the begin­ning, as the second Epistle of St. Peter, that of St. James and Jude, two of St. John the Elder, the Revelation, and the Epistle to the Hebrews: Yet this is certain, that they were acknowledged by many Churches; which ap­pears sufficiently from hence, that the ancient Christians use their Testimonies as Sacred: Which makes it credible that such Churches as from the beginning had not those Books, either were ignorant of them, or doubtful: Yet afterward when they were better infor­med touching the same, they admitted them into the Canon (as we now see) according to the example of other Churches.

Neither can any good reason be given why [Page 101] any Man should counterfeit those Books, since there is nothing comprised in them, neither can ought thence be collected which is not a­bundantly expressed in other Books unque­stioned.

SECT. IV. The Authority of such Books as have no Titles, is proved from the quality of the Writers.

AND here let no Man mistrust the verity of the Epistle to the Hebrews, because the Writer of it is unknown; nor doubt of the two Epistles of St. John and the Revela­tion, because some Men do question, whether the Author of them was John the Apostle, or some other of that name? For the name is not so much to be regarded as the quality or con­dition of Writers. Hence it is that we re­ceive many Books of History, whose Authors are to us unknown; As that concerning the Alexandrian War by Caesar: because we may perceive that whosoever writ the same, lived in those times, and was present when the things were done. In like manner it ought to suffice us, that whosoever wrote the Books we speak of, both lived in the primitive Age, [Page 102] and were endued with Apostolical gifts. For if any body will say, that these qualities might be feigned, as the very Names might be in other Writings; he says that which is not credible, viz. that they who every where press the study of truth and piety, would for no cause at all make themselves guilty of the crime of forgery: which is not only detesta­ble among all good Men, but by the Roman Laws was to be punished with death.

SECT. V. These Pen-men writ the Truth, because they had certain knowledge of what they writ.

THIS therefore must be allowed, that the Books of the new covenant were written by those Authors, whose Names they bear, or by such as bear sufficient witness of themselves: To which if we farther add, that they were also well acquainted with the mat­ters whereof they wrote, and had no purpose to lye or dissemble, it will follow that the things which they committed to writing were both certain and true, because every untruth proceeds either from ignorance, or from a wicked desire to deceive.

[Page 103] As touching Matthew, John, Peter and Jude, they were all of the society and fellowship of those Twelve whom Jesus did chuse to be wit­nesses of his Life and Doctrine; so that they could not want notice of those things which they did relate. The same may be said of James, who was either an Apostle, or as some think, the next a-kin to Jesus, and by the Apostles consecrated Bishop of Hierusalem. Paul also could not erre through lack of knowledge, about those Points which he pro­fesseth were revealed to him by Jesus himself reigning in Heaven; nor could he, or Luke either, who was an inseparable companion to him in his travels, be deceived about those things which were done by himself. This Luke might easily know the certainty of those things which he writ concerning the life and death of Jesus: For he was born in the places next adjoyning to Palestina; through which Countrey when he travelled, he saith he spake with such persons as were eye-witnesses of the things that were done. For doubtless besides the Apostles with whom he had familiarity, there lived many others at that time who had been cured by Jesus, and had seen him both before his Death and after his Resurrection.

If we will give credit to Tacitus and Sue­tonius in those things which happened a long time before they were born, because we are [Page 104] confident that they diligently enquired into the truth thereof; how much more ought we to believe this Writer, who saith that he re­ceived all the things which he relates from them that had seen the same.

It is credibly reported of Mark, that he was a constant companion with Peter, so that whatsoever he writ are to be lookt upon as dictated by Peter, who could not be ignorant thereof. Besides, the same things that he writes are almost all extant in the Writings of the Apostles. Neither could the Author of the Apocalypse be deceived or deluded in those Visions, which he saith were sent unto him from Heaven. Nor he that writ the Epistle to the Hebrews erre in those things which he professeth, either to be inspired into him by the Spirit of God, or else taught him by the Apostles.

SECT. VI. As also because they would not lye.

THE other reason we spake of to prove the truth of the said Holy Writers, be­cause they had no will to tell an untruth, is twisted with that which we handled above, when in general we proved the truth of Chri­stian [Page 105] Religion, and of the history of the Resur­rection of Christ.

Those that will accuse any Witnesses for the pravity of their will, must produce something by which it may be thought credible, their will might be diverted from uttering the truth: but this cannot be averred of the said Authors. For if any do object and say, that they acted in their own cause, and did their own business; we must see why this should be thought their cause and interest. Not that they might get any thing by it in this World, or thereby avoid any danger: when for the sake of this profession, they both lost all the goods of this World, and ventured upon all manner of dangers. This therefore was not their cause and interest, but only out of reve­rence to God: which sure doth not perswade Men to lye; especially in such a business, whereupon depends the everlasting Salvation of Mankind.

Such an impious piece of villany we cannot believe they could be guilty of, if we consider either their Doctrines, every where most full of piety; or their life, which was never yet accused of any wicked deed: no not by their greatest Enemies, who objected nothing to them, but their want of learning and unskil­fulness; which did not qualifie them sure for inventing falshoods. And indeed, if there had been the least spice, as we speak, of fraud and [Page 106] cheating in them, they would not themselves have recorded their own faults, and preserved the memory of them: as of their all forsaking their Master when he was in danger, and Pe­ter's denial of him three times.

SECT. VII. A Confirmation of the Fidelity of these Authors from the Miracles which they wrought.

ON the other side God himself gave illu­strious testimonies of their Fidelity by working wonders, which either they or their Disciples with great boldness publickly a­vouched, adding also the names of the per­sons, places, and other circumstances: So that the truth or falshood of their assertion might easily have been discovered by the inquisition of the Magistrate.

Amongst which it is worthy our observa­tion, which they have most constantly deli­vered, both concerning the use of Tongues which they had never learned, among many thousand Men; and their curing the diseases of the body upon a suddain in the sight of the People. Neither were they any whit dis­mayed with fear either of the Jewish Magi­strates [Page 107] of those times, whom they knew to be most maliciously set against them; or of the Romans, who were far from having any good will to them, and, they were sure, would lay hold on any thing on which they might ground a charge of their being inventors of a new Religion: And yet neither Jews nor Pagans, in the times immediately following, durst ever deny, that wonders were wrought by those Men. Yea, the Miracles of Peter are mentioned by Phlegon in his Annals, who lived under Adrian the Emperor. Moreover the Christians themselves in those Books that contain a reason of their faith, which they ex­hibited to the Emperors, to the Senate, and to the Governors, do relate these things as most manifest and unquestionable truths: yea, they openly report that there continued a wonderful vertue of working strange effects at their Se­pulchers for some Ages after their Death; which if it had been false, they knew that to their shame and punishment the Magistrates could have confuted it very easily. But there were such multitude of Miracles wrought at the Sepulchres I spoke of, and so many Wit­nesses of them; that they extorted even from Porphyry a confession of it.

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.

THESE things ought to suffice, but there are other Arguments which we may heap upon these, to prove the truth and fidelity of these Authors Writings. For ma­ny things are therein foretold, which were im­possible for Men by their own power to know or bring to pass: yet we see the truth thereof wonderfully confirmed by the event.

Thus it was foretold that this Religion should upon a sudden have a large and ample increase; that it should continue for ever; and though it were rejected by most of the Jews, yet should it be imbraced by the Gentiles. Thus likewise was foretold what hatred and spight the Jews would bear against them that professed this Religion, and what grievous Persecutions they should undergo: The siege also and destruction both of Hierusalem, and of the Temple, together with the miserable Calamities of the Jewish Nation.

SECT. IX. As also from God's care in preserving his People from false writings.

BESIDES this, if it be granted that God out of his providence takes care of humane affairs, specially such as belong to his honour and worship; then it cannot be that he should suffer so great a multitude of Men, who had no other design but to worship God after a holy manner, to be cheated with lying Books. And forasmuch as since the time that so many Sects have sprung up in Christianity, there hath not been one that received not either all or the most of those Books, (excepting some few that contain no singular matter differing from the rest) it is a great argument that no material thing could be objected against these writings; specially since the said Sects were so partial and spitefully bent against each o­ther, that what one approved, others reject­ed, even for this reason, because it was there approved.

SECT. X. Answer to the Objection, that divers Books were not received by all.

THERE were some indeed, though ve­ry few, among those that would be cal­led Christians, who rejected all those Books, which they saw contradicted their peculiar O­pinions. Such, for instance, as out of hatred of the Jews reviled their God, the Maker of the World; and the Law which he had given them: or on the other side, such as for fear of the evils which Christians were to under­go, chose to lurk and lye hid under the name of Jews; who had liberty, without any dan­ger, to profess their Religion. But these ve­ry Men were renounced, in those times, by all other Christians throughout the World: when as yet all that differed in their opinions, with the safety of piety, were tolerated, by the order of the Apostles, with great pati­ence. As for the former kind of these adul­terate Christians, I think they have been suffi­ciently confuted, both by that which we have said before, when we proved that there was but one only true God, the sole framer of the whole World; As also by those very Books, which that they might have some semblance of [Page 111] Christians, they did admit of, specially the Gospel of Luke: wherein is evidently shown that the same God whom Moses and the He­brews worshipped, was preached by Christ. And the other sort we shall more fitly confute, when we come to oppugne those that both are and would be called Jews. For the present only this I say, that their impudence is won­derful great, who slight and extenuate the au­thority of Paul; seeing there was not one of all the Apostles, that founded and taught more Churches than he did: and his Miracles were at that time reported to be exceeding numerous, when (as e're while we said) there might easily have been trial, and inquiry made of the truth of the matter. If then it be true that he wrought wonders, why may we not believe him concerning his Heavenly Visions, and instruction received from Christ himself? to whom if he was so dear, it cannot be that he should teach any thing inglorious or in­grateful unto Christ, as falsities or untruths would have been. And as touching that par­ticular, which is the only thing whereof they accuse him, namely his doctrine of the liberty and freedom which was purchased for the Hebrews from those Rites and Ceremo­nies that were formerly commanded them by MOSES; He had no reason at all to teach it, but only the truth of the thing which he asserted. For he himself was [Page 112] both circumcised, and did also of his own ac­cord observe very many things which the Law enjoyned. And then for the sake of the Chri­stian Religion, he both did more difficult and suffered harder things than the Law required, or could be expected upon the account of the Law; and taught also his Disciples to do and suffer the like. Whence it appears that he uttered no flattering or enticing speeches un­to his auditors; who were taught in stead of the Sabbath, to keep every day holy for divine worship, and in stead of the little expences which the Law required to suffer the loss of all their goods, and in stead of the bloud of Beasts, to consecrate their own bloud unto God. And further, Paul himself plainly af­firms, that Peter, John, and James, in token of their consent with him, gave him the right hands of fellowship: which he never durst have spoken, if it had not been true, because the same Men being then alive might have convicted him for a lyar.

These therefore (of whom I have now spo­ken) being excluded, as scarce deserving the name of Christians; the most manifest con­sent of so many Congregations of Christians, who received these Books; added to what hath been spoken of the Miracles which the Writers of them wrought, and the singular care which God takes about matters of this kind, ought to be sufficient to induce any in­different [Page 113] Men to give credit thereunto: spe­cially considering that they are wont com­monly to credit any other Books of History, which have no such testimonies; unless they see some plain reason to the contrary, which cannot be said of any of those Books whereof we have spoken.

SECT. XI. Answer to an Objection, that these Books seem to contain things impossible.

FOR if any body say, that some things are related in these Books, which are impossible to be done; the Objection vani­shes, when we consider what hath been before discoursed: that there are things which can­not indeed be done by Men, but are possible with God (such, that is, as include in them­selves no repugnancy or contradiction, as we speak) and that in the number of such things, are even those Miraculous Powers which we most of all admire, and the recalling of the Dead to Life again.

SECT. XII. Or things contrary to Reason.

NEITHER are they to be more regar­ded, who say that some doctrines are comprised in these Books which are disagree­ing to right reason: For this is confuted first by such a vast multitude of Men who wanted no wit, learning or wisdom, as have follow­ed the authority of these Books, ever since the first times. And then all those things which were shown in the first Book to be con­sonant to right reason; for instance, that there is one God, who alone is absolutely perfect, infinite in virtue, life, wisdom, and goodness, of whom all things that have any being were made: whose care and providence reacheth over all his works, especially unto Men; and who can after this life bountifully reward all them that obey him: and that we ought to bridle our sensual appetites: that amongst Men there is kinred and alliance, and there­fore they ought to love one another with sin­cere affection: All these you shall find most plainly delivered in these Books. But to as­sert any thing for certain beyond these, either about the nature of God, or about his will, by the mere conduct of humane reason, the [Page 115] contrary resolutions, not only of the Schools among themselves, but of particular Philoso­phers, may teach us how unsafe and fallacious it is.

And it is no marvel: for if Men do so far disagree in their opinions, when they dispute about the nature of their own Soul, then they must needs much more dissent, when they go about to determine any thing not revealed concerning the highest mind, and the most su­preme Spirit which so far transcends our weak apprehension. If (as prudent Men are wont to say) to enquire into the Counsels of Kings be dangerous, and not to be attempted or at­tained by us; who then is there so sagacious, that he should hope to be able by his own con­jecture to find out what God's will is in those things, which he may will freely as he pleases? Wherefore Plato said very well, that none of these hidden mysteries could be known without an Oracle. Now there can no Oracle be proved to be an Oracle indeed by any clea­rer testimonies than those that are contained in the said Books of the new covenant. It is so far from being proved, that it is not so much as asserted, that God did ever reveal any thing to Men concerning his nature, which was repugnant to these Books: nor can there any later signification of his will, which is cre­dible, be produced. For if there was any thing otherwise commanded or permitted be­fore [Page 116] the times of Christ, in such matters as are either plainly indifferent, or not at all in themselves due, nor plainly dishonest, it makes nothing against these Books; since that in such matters the later Laws annul the former.

SECT. XIII. Answer to an Objection, that some of these Books are repugnant to the other.

THERE are those who are wont further to object against these Books, that there is sometime a certain disagreement in their sense. But, quite contrary, whosoever will judge of this matter with an indifferent mind, shall find this also may be added to the argu­ments for the authority of these Books, that they do most manifestly and apparently agree about such things as concern any weighty point of doctrine or history: Which consent and accord cannot else-where be found among any other Writers that are of one and the same sect or profession, whether we consider the Jews or the Greek Philosophers, the Physici­ans or the Roman Lawyers. All which do not only differ much among themselves, yea even those that are of the same sect, as Plato [Page 117] and Xenophon; but oftentimes one shall find the same Writer to affirm now one thing, then another, as if he were forgetful of himself, or knew not what to resolve upon. But these Writers, of whom we speak, do inculcate and express the same points of faith; they deliver the same Commandments; and as for their narration of the life, and death, and resurre­ction of Christ, the Sum and substance in them all is the very same.

As touching some small circumstances, which make nothing to the main matter, they might happily have admitted a very easie re­conciliation; though we now do not know it, because of the likeness of things done at di­vers times, the ambiguity of names, or more names than one of the same Man or place, and such like things. Nay this very thing ought to vindicate and free these Writers from all suspicion of falshood; it being usual with those that would have lies and untruths credi­ted, to relate all circumstances by compact and agreement, so as there shall not appear any colour or shew of difference. Or if it be so, that for any small difference, which cannot so exactly be reconciled, a whole Book shall lose its credit; then we must believe no Books at all, specially those of history: yet we see that Polybius, Halicarnassensis, Livy, and Plutarch, for the substance of them are esteemed authen­tical and true, though in some circumstances [Page 118] they do not agree: Which makes it the more equal and just, that no such thing should de­stroy their credit, who we see by their very Writings were always most studious of Piety and Truth.

SECT. XIV. Answer to an Objection, taken from out­ward Testimonies, which make more for these Books.

THERE remains another way of over­throwing a Testimony, which is by producing contrary Testimonies out of other Authors.

But I dare boldly say, that there are no such testimonies to be found, unless a Man will produce the sayings of them that were born a long time after, and of such also as did so openly profess enmity against Christianity, that they could be no fit Witnesses in this matter.

Nay, on the contrary, if need were, we could alledge many testimonies to confirm di­vers parts of the history which is delivered in the said Books. Thus both Hebrews and Pa­gans report that Jesus was crucified, and that sundry miracles were done by him and his [Page 119] Disciples. Those most famous Books of Jo­sephus, which were set forth about Forty Years after Christ's Ascension, do make men­tion of Herod, Pilat, Festus, Felix, John the Baptist, Gamaliel, and of the destruction of Hierusalem at large. Herewithal agree that which the Authors of the Talmud have re­corded concerning those times. Tacitus re­lates how cruelly Nero used the Christians. And anciently there were certain Books extant, not only of private Men, as of Phlegon, and others; but also some publick Acts, where­unto the Christians appealed, for that in them there was mention made of the Star that ap­peared at Christ's Nativity, and also of the Earthquake and Eclipse of the Sun (against the course of Nature, it being then full Moon) at the time of Christ's Passion upon the Cross.

SECT. XV. Answer to the Objection, that the Scri­ptures were changed.

NOW what can be farther objected a­gainst these Books, I see not, unless it be said that they remained not altogether the same that they were from the beginning. And indeed it must be granted that what is [Page 120] common to other Books might happen, nay did happen to those; namely, that by the careles­ness, or the perverse care of the Transcribers, some Letters, syllables or words might be changed, left out, or added. But it is an unjust thing to bring in question the truth of such a Book or evidence only, because in so ma­ny ages there could not but be great variety of Copies, since both custome and reason re­quires that what appears in the most and most ancient Copies, be preferred to the rest. But that either by fraud or any other way, all the Copies were corrupted, and that in point of doctrine, or some remarkable piece of histo­ry, will never be proved: for there are nei­ther any evidences, nor any witnesses of those times, which attest it. But if, as was said before, there be any thing urged, in much later times, by those who bare an implacable hatred to the Disciples of these Books; that ought to be lookt upon as a Reproach, not as a Testimony.

And this truly, which we have said, may be well thought a sufficient Answer to those, who object a change in the Scripture; for he who affirms that, especially against a writing which hath been long, and in abundance of places, received, ought himself to prove his charge. But to make the vanity of this Objection more fully appear, we will show, that what they feign, neither was, nor could be done.

[Page 121] We have proved before, that the Books were written by the Authors whose Names they bear: which being granted, it follows that other Books were not foisted into their room, nor was any notable part of them changed. For since that change must needs have some design, that part would notori­ously differ from the other parts and Books, which were not changed: which cannot now any where be discerned; nay, there is an admirable agreement, as we said, in their Senses.

Besides, as soon as any of the Apostles, or Apostolical Men published any thing; there is no doubt to be made, but Christians with great diligence (as became their piety, and care to preserve and propagate truth to Po­sterity) took from thence many Copies for their use. Which therefore were dispersed, as far as the Christian Name; through Eu­rope, Asia and Egypt, in which Places the Greek Language was spoken.

And more than this, the Original Copies also, as we said before, were preserved till Two Hundred Years after Christ. Now it was not possible that any Book diffused into so many Copies, and kept not only by the private diligence of particular Persons, but the common care of the Churches; should be altered by the hand of any falsifier. Add further, that these Books in the following ages [Page 122] were translated into the Syriac, Ethiopick, Arabick, and Latine Tongues: which transla­tions are yet extant; and do not differ in any thing of moment from the Greek Copies them­selves.

Besides, we have the Writings of those Men, who were taught by the Apostles themselves, or by their Disciples, wherein many places are cited out of these Books to the same sense and meaning, which now we read them. Nei­ther was there any in the Church of so great authority in those times, as to have met with obedience, if he would have changed any thing: As is plain enough by the free and open dissent of Irenaeus, Tertullian, and Cy­prian, from those that were most eminent in the Church. After which times there succeed­ed many other men, of great Learning and Judgment, who having first made diligent inquiry thereof, received these Books, as re­taining their original purity. Hitherto also may be referred what but now we said of di­vers sects of Christians; all which, at least such as acknowledged, God to be the Maker of the World, and Christ to be the Author of a new Law, did receive and use these Books accordingly as we do the same. And if any had attempted to alter, or put any thing new into any part thereof, they should have been accused by the rest for forgery and false-dealing therein. Neither was there ever [Page 123] any Sect that had the liberty at their pleasure to alter any of these Books for their own turns; For it is manifest that all of them did draw their arguments one against another, out of the same. And as for that which we touched concerning divine providence, it belongs no less unto the chiefest parts, than unto the whole Books; namely, that it is not agreeable to it, that GOD should suffer so many Thousand Men, which sincerely de­sired to be godly, and earnestly sought after eternal life, to be led headlong into that error which they could no way avoid. And thus much shall suffice to be spoken for the autho­rity of the Books of the new covenant, whence alone, if there were no other helps, we might be sufficiently instructed concerning the true Religion.

SECT. XVI. For the Authority of the Books of the Old Testament.

NOW forasmuch as it hath pleased God to leave us also the writings and evi­dences of the Jewish Religion, which was an­ciently the true, and affords no small testimo­nies for Christianity; Therefore it will not [Page 124] be amiss, in the next place, to justifie the au­thority of the same. First then, that these Books were written by the same Men, whose Names they bear, is manifest in like manner, as we have proved of ours before, of the new covenant.

These Authors were either Prophets, or o­ther very faithful and credible men, such as was Esdras, who is thought to have collected the Books of the Old Testament into one Vo­lume, during the life time of the Prophet Haggai, Malachy, and Zachary. I will not here repeat again what is said before in the commendation of Moses. Both that part of history, which at first was delivered by him, as we have shown in the first Book; and that also which was collected after his time is witnessed even by many of the Heathen. Thus the An­nals of the Phoenicians have recorded the names of David and Solomon, and their Leagues with the Men of Tyre. Aswel Be­rosus as the Hebrew Writers, makes mention of Nobuchadonosor, and of other Chaldean Kings. He whom Jeremy calls Vaphres King of Aegypt, is termed Apries by Herodotus. In like manner the Books of the Grecians are replenished with Narrations concerning Cyrus and his Successors, until the times of Darius. And many other things concerning the Nation of the Jews are related by Josephus in his Books against Appion: whereunto we may [Page 125] add what before we have touched out of Stra­bo and Trogus. But as for us Christians, we cannot in the least doubt of the truth of these Books, out of every one of which almost, there are testimonies extant in our Books, which are found likewise in the Hebrew. Nei­ther do we find, when Christ reprehended ma­ny things in the Doctors of the Law and Pha­risees of his time, that ever he accused them of forgery committed against the Writings of Moses, or the Prophets; or that they used counterfeit Books, or such as were changed.

Then after Christ's time, it cannot be pro­ved, neither is it credible that the Scripture was corrupted in matters of any moment; if we consider rightly how far and wide o­ver the face of the earth, the Nation of the Jews was spread, who every where were 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 [Page 126] 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: [Page 127] 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 [Page 128] 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.

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 [Page 130] 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 [Page 132] 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, [Page 133] and any other Religion (though never so different in Rites) was allowed, as the E­gyptian, the Phrygian, the Grecian, the Thu­scan, and the sacred rites of Rome; Even then generally the Jews alone were made ridicu­lous, as appears by Satyrs and Epigrams written upon them; and sometimes also suf­fered banishment. And as for Christians they were afflicted with most cruel punishments: no other cause whereof can be given than that. both these Sects did worship one God, whose honour was impeached by the multitude of such Gods as the Heathen adored: who did not so much vie one with another, as with Him.

Thirdly, this was manifest by the manner of their worship, which no way beseemed any good and honest Spirit; namely, by humane bloud, by the running of naked Men in the Temples, by Pageants and dancings, full of nasty filthiness: such as may be seen at this day among some People of America and A­frica, who yet sit in the darkness of Genti­lisme.

Yea, which is more, there both anciently were, and now are People, who worshipt evil Spirits; which they knew and professed to be such: As the Persians Arimanius, the Greeks, those they called Cacodaemons, the La­tines their Vejoves; and now some Aethiopi­ans and Indians, such like Deities; than which [Page 134] nothing can be imagined more impious. For what is religious worship but a testimony of an infinite goodness, that a Man doth acknowledge to be in him whom he worshippeth? which if it be exhibited unto a bad Spirit, it is false and deceitful, implying in it no less crime than high treason; forasmuch as the honour due unto the King is not only withdrawn from him, but is confer'd upon his enemy, and one that hath traiterously revolted from Him. Moreover, vain is that perswasion which they conceive of GOD, that he is good, and therefore will not punish this offence; because they think so to do, were contrary to his goodness. For mercy or clemency, that it may be just, hath its bounds and limits: and where wickedness abounds beyond mea­sure, there justice doth as it were necessarily require the infliction of punishment. Neither is it less blameable, that they pretend Fear constrains them to honour wicked Spirits: since He that is perfectly Good, is as com­municative also; and therefore the Author of all other Natures, which are his productions. And if he be, then it follows that he hath ab­solute power and dominion over all creatures as over his workmanship; so that nothing can be done by any of them, which he hath a de­sire to hinder. Which things being certainly true, we may easily gather that evil Spirits can no further do any hurt to him, who hath [Page 135] God, most high and most transcendently good, favourable to him; than that God, for the sake of some good or other, shall think fit to permit.

Nor can a Man obtain any thing of those evil Spirits by his Prayers, which is not to be rejected: Because he that is evil is then worst of all, when he feigns himself to be good; and the gifts of Enemies, are mere snares and treacheries.

SECT. IV. Against the worship, which in Paganisme is exhibited to Men after their Death.

MOreover there were heretofore and now also are Pagans, that tell us, they give honour and worship to the Souls of Men departed. But first they should have here also made some manifest distinction between this honour and that which is due unto the most high God: Then again, all prayers made to them are but vain and fruitless, unless those Spirits were able to give us something; of which their worshippers have no certainty: nor is there any more ground to say that they can, than that they cannot. But another thing is worst of all, to wit, that many of them to [Page 136] 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 villain to his Brother, and Jupiter a traytor to his own Fa­ther. So that their honour redounds to the disgrace of the true GOD, and of Vertue which he loves: whilst Vices which are in­ticing enough of themselves, it recommends to Men by Religion.

SECT. V. Against worshipping of Stars and Ele­ments.

OF more antiquity than this was the worshipping of Stars and of the E­lements, as Fire, Water, Ayr, 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 to intelligent natures: but sense tells us that the Elements (as we call them) are no such things. And as for the Stars, if any say they are, he will never be able to prove it; since that no such matter can be collected from their operations [Page 137] and influences which demonstrate their nature; but rather we may gather the contrary by their motion, which is not variable like to that in things indued with liberty of will, but constant and unalterable. Besides we have shown before that the course and motion of the Stars is appointed for the use of Men, whence Man ought to acknowledge himself to be both liker to God than they, in his bet­ter part, as also more dear unto him: And therefore much injury should he do to his own worth and dignity, if he submit himself to such things, as God hath given to be service­able unto him: whereas on the contrary he ought rather to render thanks for them which cannot do, or it is not proved can do so much for themselves.

SECT. VI. Against worshipping of Bruit-beasts.

BUT nothing is so unworthy as this, that Men, especially the Egyptians, sunk at length into such a sottishness; as to worship brute Beasts. For though, in some of them there appears some shadow, as we may call it, of understanding; yet that understanding is nothing, if we compare it with Man's. For [Page 138] they can neither express their inward concep­tions by distinct words, or by writing; nor do works of divers kinds, no nor works of the same kind after divers manners: much less can they attain to the knowledge of num­bers, dimensions, and the celestial motions. Whereas, on the other side, Man, by the force and diligence of his wit, catches all manner of Animals, though never so strong; whe­ther wild Beasts, Birds, or Fishes: and so masters them, that in some measure he makes them subject to his Laws; as Elephants, Ly­ons, Horses and Oxen. Yea, from those which are hurtful, he draws to himself some profit, as Medicines from Serpents: And hath this use and benefit from them all (which is utterly unknown to them) that he contem­plates the composition of their Bodies, the scituation of their parts, and comparing both their species and their kinds one with another, learns from thence also his own dignity; as much as the structure of Man's body is more perfect and noble than that of the rest. Which things, if any Man rightly consider, he will be so far from considering other living Crea­tures as Gods; that he will rather look upon himself as constituted by the most High God, 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, [Page 140] 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 [Page 142] 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 [Page 143] 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; [Page 145] 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 [Page 146] 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 [Page 147] 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 [Page 148] 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.

[Page 149] 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 [Page 150] 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 [Page 151] that are in want: we must refrain from Swearing as much as may be: And as for our Food and Apparel we ought to content our selves with so much as will suffice nature, and the like. Or if happily there be some points in Christianity hard to be believed, yet the like also is found amongst the wisest of the Heathen themselves; as before we have shewn concerning the immortality of Souls, and of the Resurrection of Bodies. Thus Plato, as he learned from the Chaldeans, di­stinguished the Divine nature into the Fa­ther; and the mind of the Father; (which he calls also the branch of God, the Maker of the World) and the Soul or Spirit, which keeps together and preserveth all things.

Julian, as great an enemy as he was of Christians, thought that the Divine Nature might be joyned to the humane: and gave in­stance in Aesculapius, whom he imagined to have descended from Heaven, to the end he might teach Men the Art of Physick. The Cross of Christ offendeth many: But what do not the Pagan Writers tell of their Gods? that some of them waited upon Kings and Princes, others were Thunder-struck, others cut in sunder. And the wisest of them say, that the more it costs us to be honest, the more joy and delight it affords us.

[Page 152] To conclude, Plato in the second Book of his Common-wealth, as if he had been a Pro­phet, saith, for a Man to appear truly just and upright, it is requisite that his vertue be bereaved of all outward ornaments; so that he be by others accounted a wicked wretch, and scoffed at, and last of all hanged. And indeed that Christ might be the Pattern of greatest Patience, could no otherwise be ob­tained.

SECT. I. A refutation of the Jews, beginning with a speech unto them or prayer for them.

JUST like that glimmering between light and darkness, which appears to those, who by little and little are en­deavouring to get out of a dark Cave or Dungeon: such doth Judaism present it self to us (who are stepping out of the thick mist of Paganism, of which we have been discoursing) as a part and beginning of [Page 154] Truth. I request the Jews therefore not to be averse to hear us.

We are not ignorant that they are the off­spring of holy Men, whom God was wont to visit both by his Prophets, and by his Angels. Of this Nation sprang our Messias, and the first Doctors of Christianity: It is their Tree whereinto we are ingraffed: they are the keepers of God's Oracles, which we do reve­rence as much as they, and with St. Paul sigh unto God for them, and pray that the day may quickly come, when the Vail being taken away which hangs over their Faces, they with us shall see the fulfilling of the Law; And when (as it is in their Prophecies) every one of us that are strangers shall lay hold on the Cloak of him that is an Hebrew, desiring that we may together with a pious consent worship the only true God, who is the God of Abra­ham, Isaac and Jacob.

SECT. II. The Jews ought to account the Miracles of Christ sufficiently proved.

FIRST of all then, we must intreat them not to think that to be unjust in another Man's case, which they judge to be just and [Page 155] equitable in their own. If any Pagan demand of them why they believe that Miracles were wrought by Moses, they can give no other answer save that there was always so constant a report thereof among their Nation, that it could not but proceed from the testimony of such as had seen the same.

Thus that the Widows Oyl was increased by Elisha: that Naaman the Syrian was sud­denly cured of the Leprosie: that the Wo­mans Son in whose House he lodged was re­stored to life, and other such like, are be­lieved by the Jews for no other reason than because witnesses of good credit have record­ed to posterity, that such things were done. And they believe Elias his taking up into hea­ven, only for the single testimony of Elisha, as a Man beyond all exception. But we pro­duce twelve witnesses of unblameable life to testifie that Christ ascended up into Heaven. And many more that saw him upon the Earth after his death. Which things if they be true, then necessarily Christs doctrine is true also; and indeed nothing at all can be alledged by the Jews for themselves, which by equal right or more just title may not be applyed to us also. But to omit further testimonies, it is the confession of the Authors of the Talmud, and other Jews themselves, that strange won­ders were wrought by Christ; which ought to suffice for this particular. For God cannot [Page 156] any way more effectually gain authority un­to a doctrine published by Man, than by the working of miracles.

SECT. III. And not believe that they were done by the help of Devils.

THESE Miracles of Christ, some said, were done by the help of Devils. But this calumny hath been confuted before, when we shewed that wheresoever the doctrine of Christ was taught and known, there all po­wer of the Devils was broken in pieces. O­thers reply that Jesus learned Magick arts in Egypt: but this slander hath no more, nay not so much colour of truth, than the like ac­cusation by the Pagans framed against Moses, whereof we read in Pliny and Apuleius.

For, that ever Jesus was in Egypt doth not appear, save only out of the Writings of his Disciples: who add further, that he was an Infant when he returned thence. But it is certain by his own and others report, that Moses lived a great part of his time after he was grown to Mans estate in Aegypt. How­beit the Law, as well of Moses, as of Christ, [Page 157] frees them both from this crime, plainly for­bidding such arts, as abominable in the sight of God. And without all question, if in the time of Christ and his Disciples, there had been either in Egypt, or any where else any such Magical art, whereby Men might have been enabled to do the like marvels as are related of Christ; to wit, giving speech to the Dumb on a suddain, making the Lame to walk, and the Blind to see; then would Tyberius, Nero, and other Emperors have found it out, who spared no costs and char­ges in the inquiry after such like things.

Nay, if it were true which the Jews relate, how that the Senators of the great Council were skill'd in Magick arts, that they might convince them that were guilty of that ini­quity; then surely, they being so mightily in­censed against Jesus, as they were, and envy­ing the honour and respect which he obtain­ed chiefly by his miracles, would either them­selves have done the like works by the same art, or by sufficient reasons would have made it appear, that the works of Christ proceeded from no other cause.

SECT. IV. Or by the Power of Words and Syl­lables.

MOreover, that is not only a meer fable but impudent lye, which some of the Jews have invented concerning the Miracles done by Christ, which they ascribe to a cer­tain secret name, which (as they say) being placed in the Temple by Solomon, was preser­ved safe by two Lions, 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 [Page 160] 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 [Page 161] 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 [Page 162] 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, [Page 164] 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, but to all People; and not after that man­kind had lived above the space of Two Thou­sand Years, but even from the beginning of all. Neither Abel, Enoch, Noah, Melchise­deck, Job, Abraham, Isaac, or Jacob, (though all of them were godly men, and dearly belo­ved of God) knew this part of the Law, but were altogether ignorant, or very little ac­quainted therewith; yet notwithstanding, for all that, they received the testimony of their confidence in God, and of God's love unto them. Besides, neither did Moses exhort Jethro his Father in law to the receiving of these rites, nor did Jonah the Ninivites, neither did any [Page 165] other Prophets reprehend the Chaldeans, Ae­gyptians, Sydonians, Tyrians, Idumeans, and Moabites, for not admitting those ceremonies, though when they writ unto them, they reck­oned up their sins exactly enough. These then were peculiar precepts introduced either for the avoiding of some evil, which the Jews were prone unto; or for the trial of their obedience, or for the signification of some future things.

Wherefore it is no more to be wondred, that these are abolished, than if any King should abrogate some Municipal Statutes, (which be­long, that is, to particular Corporations) to the end he might establish one law within his dominions. Neither can there any reason be alledged, to prove that God did so bind him­self, as that he would change nothing of the same.

For if it be said, that these precepts are cal­led perpetual, the same word Men oftentimes use, when they would signifie that that which they command is not yearly, or accommoda­ted to certain times, suppose of War, Peace, or Scarcity. Yet they are not thereby hindred from making new constitutions of the same things, specially when the publick good re­quires it. Thus in like manner some of the Divine precepts given to the Hebrews were temporary, during the Peoples abode in the Wilderness: others were strictly tied to their [Page 166] habitation in the Land of Canaan: therefore to distinguish these from the other, he calls them perpetual, whereby might be under­stood, that they ought not any where, or at any time to be intermitted, unless God signified that it was his will so to be. Which manner of speaking, since it is commonly used by all people, ought to be less wondered at by the Hebrews: who know that in their Law it is called a perpetual statute, and a perpetual bon­dage, which continues only from one Jubilee to another: And the coming of the Messias is called by them the accomplishment of the Jubilee, or the greatest Jubilee of all. Thus in the Hebrew Prophets, there was anciently a promise of making a new covenant, as in Je­rem. xxxi. where God promiseth that he will make a new covenant, which shall be put into their inward parts, and written in their hearts, neither shall men have any need, that one shall learn Religion of another, for it shall be mani­fest unto all. Yea further, the Lord will for­give them their former iniquities, and will re­member their sin no more: which is as if a King after great enmity and discord amongst his Citizens and Subjects, should for the esta­blishment of peace and tranquillity among them, take away all diversity of Laws, and make one perfect Law common to them all, promising forgiveness of faults by-past, if hereafter they do amend. And this which [Page 167] hath been said might suffice, but we will sur­vey every part of the Law which is abroga­ted, and shew they were neither such as in themselves could be well pleasing unto God, nor ought they to continue for ever.

SECT. VIII. As the Sacrifices, which of themselves were never well-pleasing unto God.

THE first and chief thing to be conside­red, are the Sacrifices, which many of the Hebrews think were invented by Man, before that they were commanded by God. And true it is indeed, the Hebrews were desi­rous of abundance of Rites and Ceremonies, so that there was cause enough why GOD should enjoyn them very many, if it were but for this reason, lest they should return unto the worship of false Gods, by the remembrance of their sojourning in Egypt.

Howbeit when their Posterity made too great account of them, as though of themselves they had been acceptable unto God, and a part of true piety; then did the Prophets repre­hend them for it: About Sacrifices, saith God by David, in the fiftieth Psalm, I will not so much as exchange a word with thee; as if I [Page 168] were desirous to have thy burnt offerings conti­nually before me. I will take no Buliock out of thy house, nor he-goats out of thy folds.

For every beast of the forest is mine, and so are the cattel upon a thousand hills. I know all the fowls of the mountains: and the wila beasts of the field are mine. If I were hungry, I would not tell thee, for the World is mine, and the fulness thereof: thinkest thou that I will eat the flesh of Bulls, or drink the bloud of goats? Offer unto God thanksgiving, and pay thy vows unto the most high.

Some there are among the Hebrews, who say that this is spoken, because they that of­fered those sacrifices, were of an impure mind, and dishonest conversation. But the words now alledged shew another matter, to wit, that the thing in it self was no whit acceptable un­to God. For if we consider the whole series and order of the Psalm, we shall and that God in these words speaks unto the godly: for he had said, Gather my Saints together unto me, and hear my people: which are the words of a Teacher and one that instructeth. Then having ended those words now alledged, as his man­ner is, he speaks unto the wicked: But unto the wicked God saith. To the same sense we may cite other places, as in the 51. Psal. Thou desirest not sacrifice, else would I give it thee, but thou delightest not in burnt-offerings. The sacrifice of God is a broken Spirit: a broken [Page 169] and contrite heart, O God, thou wilt not despise. So likewise in the fortieth Psalm; Sacrifice and offering thou didst not desire, but hast tied me to thee, as he whose ear was boared through, to be thy servant: burnt-offering and sin-offer­ing hast thou not required. Then said I, Loe, I come: In the volume of the book it is written of me: I delight to do thy will, O my God: yea thy Law is within my heart. I have preached righteousness in the great Congregation: Loe, I have not refrained my Lips, O Lord, thou knowest. I have not hid thy righteousness with­in my heart, I have declared thy faithfulness and thy salvation: I have not concealed thy lo­ving kindness, and thy truth from the great Con­gregation. The like we read in the Prophet Isaiah, chap. 1. To what purpose is the multitude of your sacrifices unto me, saith the Lord? I am full of the burnt offerings of rams, and the fat of fed beasts, and I delight not in the bloud of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand to tread my Courts? Answer­able to this place, and the Interpreter of it, is that in Jer. 7. Thus saith the Lord of Hosts, the God of Israel; Put your burnt-offerings unto your sacrifices, and eat their flesh your selves: For I spake not unto your fathers, nor commanded them in the day that I brought them out of the Land of Egypt, concerning burnt of­ferings and sacrifices. But this thing command­ed [Page 170] I them saying Obey my voice, and I will be your God, and ye shall be my People: and walk ye in all the ways that I have commanded you, that it may be well unto you. Agreeing with this, is that in Hosea 6. To shew mercy to men, is more acceptable to me than sacrifice, to think rightly of God more than all burnt-offerings. Lastly, in the sixth of Micah, when the que­stion was made, what was the best way to ob­tain the favour of God? whether by coming before him with a great number of rams, or with a great quantity of Oyl, or with Calves of a Year old? to this God answers and saith, I will tell thee what is truly good and acceptable unto me; namely, to do justly, and to love mercy, and to walk humbly with thy God.

By all which places it being apparent, that Sacrifices are not in the number of those things which God desires for themselves or primari­ly; and that the People (a naughty supersti­tion creeping in, as is usual, by little and little among them) placed a great part of their pie­ty in them, and believed they made a suffici­ent compensation for their sins by sacrifices: what wonder is it, if God at length took a­way a thing, which was not now in its own nature indifferent, but whose use was now be­come a Vice? since King Hezekiah did not stick to break even the brazen Serpent, erected by Moses; because the People began to ho­nour it with Religious Worship.

[Page 171] Moreover, there are divers Prophecies, that foretold these sacrifices, whereof we speak, should come to an end: which any one may easily conceive, who doth but consider that according to the Law of Moses, only the posterity of Aaron was to do sacrifice, and that only in their own Country. But in the 110 Psalm, there is a King promised, whose dominion should be most ample, the beginning whereof should be out of Sion: and this same King was to be a Priest also for ever, and that after the order of Melchisedeck. So Isaiah saith, chap. 19. That there shall be an altar to the Lord in the midst of the Land of Egypt, where not only the Aegyptians, but the Assy­rians also, and the Israelites shall worship God. And in the 66 chapter, he saith, that the People of all Nations and Languages which are far and widely distant, shall come as well as the Israelites, and offer gifts unto God, and of them also there shall be ordained Priests and Levites: All which could not come to pass so long as the Law of Moses remained in force. Add unto these that in the first of Malachy God foretelling future things, saith he, abhorred the offerings of the He­brews, I have no pleasure in you, neither will I accept an offering at your hand. For from the rising of the Sun even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be of­fered [Page 172] unto my name, and a pure offering, for my name shall be great among the Heathen, saith the Lord of Hosts.

Lastly, Daniel in his 9. chapter rehearsing the Prophecy of the Angel Gabriel concerning Christ, saith, that he shall cause the sacrifice and the oblation to cease. And not by words only, but really and indeed God plainly enough shews that he likes not any longer those Sacrifi­ces which were prescribed by Moses, seeing that he hath suffered the Jews for the space of one thousand six hundred years and more to be without Temple, without Altar, and without any certain distinction of their Tribes or Line­age; whence it might appear who they are that may lawfully offer sacrifice.

SECT. IX. The difference of Meats.

NOW what we have declared concerning the Law of Sacrifices, the same may be proved of that Law which forbids the use of some kinds of meats. For it is plain that after the great Deluge, God gave licence unto No­ah and his Posterity, to use any sort of victual: Which Right therefore passed not only to Ja­phet and Cham, but also unto Sem and his Po­sterity, [Page 173] Abraham, Isaac, and Jacob. But af­terward when the People being in Egypt were addicted to the naughty superstitions of that Countrey; then began God to forbid them the eating of some kind of living creatures; either because the Aegyptians offered those creatures unto their Gods, and made divinati­on by them; or because in that ceremonial Law Mens sundry vices were shadowed out by divers kind of living creatures.

Again, that these precepts were not univer­sal, it is manifest by that statute which was made touching the flesh of a Beast, that died of it self, Deut. 14. which to eat was not lawful for the Israelites, but it was lawful for the strangers that dwelt among them, unto whom the Jews by divine command were to perform all offices of courtesie, as persons esteemed by God. Likewise the ancient He­brew Doctors do plainly teach, that in the time of the Messias, the Law concerning for­bidden meats should cease: when the Sow should be as clean and pure as the Oxe. And verily, in as much as God out of all Nations would collect unto himself one Church, it was more just and equitable to have a common li­berty than a bondage in such things.

SECT. X. And of Days.

IT follows, that we consider of Festival Days: all which were instituted and or­dained in remembrance of that benefit recei­ved of God, when they were freed from E­gyptian calamity, and afterward brought into the promised Land. Now the Prophet Je­remy, in the 16. and 23. Chapters, saith, that the time would come when more new and greater benefits should so obscure the remembrance of that benefit, as that afterward there should scarce be any mention thereof. Besides, that which but now was said concerning Sacrifices is true also of Festival Days; the People be­gan to put confidence in them, thinking that if they kept and observed them well, it was no matter though they transgressed in other mat­ters: whereupon in the first Chapter of Isai­ah; God faith, that his Soul hated their new Moons, and appointed Feasts, and that they were such a trouble unto him, as that he was weary to bear them. More particularly it is objected concerning the Sabbath, that the law thereof is universal and perpetual, because it was not given to one peculiar People only, but to Adam the Parent of all Mankind at the [Page 175] very beginning of the World. I answer with the most learned of the Hebrews, that there is a twofold precept concerning the Sabbath; the first is a precept for commemoration, Exod. 20. 8. and the second is a precept for observa­tion, Exod. 31. 31. The former is fulfilled by a religious remembrance of the Worlds creati­on: and the latter consists in an exact refrain­ing from all kinds of other labour. The for­mer was given from the beginning, which doubtless those godly men before the Law did obey, to wit, Enoch, Noah, Abraham, Isaac; and Jacob. The last of which, though they travelled much, as we read, yet there is no where the least sign or remembrance of their intermitting their journey for the Sabbath; which after they came out of Egypt you shall always meet with. For after that the People were brought out of Aegypt, and had happily passed over the red Sea, the next day they ce­lebrated a Sabbath of rest and safety; where­in they sang a Song of triumph and rejoicing: from which time that exact rest upon the Sab­bath was commanded, which is first mention­ed upon occasion of gathering the Manna, Exod. 16. 23. Exod. 35. 2. Levit. 23. 3. And in this sense the deliverance from Aegypt is made the reason for the Law of the Sabbath, Deut. 5. 15. By which Law provision also was made for servants against the severity of those masters, that would not grant them any [Page 176] rest or relaxation from daily labour, as may be seen in the places aforesaid. It is true in­deed, strangers were bound to observe this Law, because it was meet there should be one form of rest among all the People; but this Law of so exact resting upon the Sabbath was not given to other People, as may appear by this, that in many places it is called a sign, and a special covenant also between God and the Is­raelites, as in Exod. 31. 13. & 16. Now we have proved before by the promise of far grea­ter benefits, that the ordinances which were in­stituted for a memorial of the coming out from Aegypt, were not such as ought never to cease. Add moreover, if the Law concerning the rest upon the Sabbath had been given from the be­ginning, and in that sense, that it never might be abolished; then surely that Law had pre­vailed over other laws, when there was a clash­ing between them: which we find was quite contrary, by its yielding to them. For it is evident, that Infants were rightly circumcised upon the Sabbath; like, as during the time that the Temple stood, there were Beasts killed for sacrifice, as well upon the Sabbath, as upon other days. Yea, the Hebrew Masters them­selves shew the mutability of this law, when they say, that by a Prophet's appointment and command a work may be rightly done upon the Sabbath-day: And this they prove by the taking of Jerico upon the Sabbath, according [Page 177] to the commandment of Joshuah. And some of them not unfitly shew, that the distinction of days shall be taken away in the time of the Messias, from that place in Isaiah, lxvi. 23. where it is prophesied, It shall come to pass that the worship of God shall be perpetual from one new Moon to another, from one Sabbath to another.

SECT. XI. Also of outward Circumcision.

IN the next place let us come to Circumci­sion, which certainly is Elder than Moses: For it was given in command to Abraham and his Posterity.

Howbeit the commandment thereof was the introduction or beginning of the covenant published by Moses: For thus we read, that God spake unto Abraham, Gen. 17. saying, I will give unto thee, and to thy Seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an everlasting possession, and I will be their God. And God said unto Abraham, Thou shalt keep my covenant there­fore, thou and thy Seed after thee: every man­child among you shall be circumcised. But now we know by what hath been already said, that [Page 178] in the place of this covenant, a new covenant was to succeed, which should be common to all People: For which cause the necessity of that note of distinction, ought to cease. Be­sides, in the precept of circumcision there was a mystical and more excellent signification con­tained, which the Prophets do plainly shew in that they command the circumcision of the heart, which all the commandments of Jesus aim at.

Wherefore the promises also annexed to cir­cumcision, are in like manner to be referred to some greater thing: As that of earthly posses­sions, to the revelation of a possession truly eternal; which was never made more mani­fest than by Jesus: So that promise of making Abraham a Father of many Nations, hath re­ference to that time, when not a few, but an infinite number of People dispersed thorow­out the whole World, should imitate Abra­ham's Faith and confidence in God, which is so often mentioned in Scripture; and this ne­ver came to pass, but in the time of the Go­spel. Now it is no marvel, if the shadows of an intended work be taken away, when the matter it self is accomplisht. Lastly, that the grace of God was not tied to this sign, we may easily discern, because not only the more an­cient, but Abraham himself having not as yet received circumcision, pleased God: The He­brews also, during all the time of their jour­ney [Page 179] through the Desarts of Arabia, omitted circumcision, and yet God found no fault with them for it.

SECT. XII. And yet the Apostles of Jesus were gentle in the toleration of these things.

NO doubt but the Hebrews had cause to yield many thanks to Jesus and his Am­bassadors, for that by Christ they might be freed from that heavy yoke of ceremonies, and be assured of this their freedom both by gifts and miracles, such as were not inferiour to those that were wrought by Moses.

And yet the first Publishers of our Christi­an doctrine did not exact so much of them as to acknowledge this their happiness: But if they would admit of the Commandments of Christ, which were full of all honesty; they easily suffered them to follow what course of life they pleased in matters of indifferency: Yet so, that upon strangers (to whom this law of rites was never given) they should not impose a necessity of observing them. Which one thing is sufficient to make it plainly ap­pear, that the Jews do unjustly reject the do­ctrine of Christ, under that pretence of the [Page 180] ceremonial Law. Having then answered this Objection, which chiefly is alledged against the miracles of Jesus: we will now come to other arguments, which may fitly serve for the conviction of the Jews.

SECT. XIII. A Proof against the Jews, from the pro­mised Messias.

IT is agreed upon between us and the Jews, that in the predictions of the Prophets, a­bove many other authors and donors of great good things to the Hebrews, there was one man promised far more excellent than the rest: whom they call by a Name common to others, but in the highest sense of it, belonging to him alone, the MESSIAS. This Messias we say is come long ago, but they expect him as yet for to come. It remains then that we seek for a decision of this controversie out of those Books, the authority whereof we both do joyntly acknowledge.

SECT. XIV. Who is proved to be already come, by the limited time of his coming, which was foretold.

THE Prophet Daniel, to whom Ezekiel hath given a Testimony of exceeding great Piety, neither would willingly deceive us, nor was himself deceived by the Angel Gabriel. Now He, taught by the same An­gel, in the Ninth Chapter of his Prophecie hath left it recorded, that before five hundred years should be expired, after the promulga­tion of the decree touching the restoring of the City Hierusalem, the Messias should come. But now since that time above two thousand years have passed; and yet he, whom the Jews expect, is not come: neither can they name any other person, to whom that space or time can be rightly applyed; which agrees so fitly unto Jesus, that Nehumias an Hebrew Doctor, who lived about Fifty Years before Christ, plainly said then; that the time of the Mes­sias foretold by Daniel could not be protra­cted beyond those Fifty Years then next ensu­ing. And with this note of time, agrees ano­ther note which we have toucht before; con­cerning the establishing of a dominion over all [Page 182] Nations by a Divine authority, after that the posterity of Seleucus and Ptolomy had ceased to reign; the latter whereof ended in Cleopatra, a little before Jesus was born. The third note is set down in the foresaid ix. Chapter of Da­niel; namely, that after the coming of the Messias, the City of Hierusalem should be overthrown: which Prophecie of the Citie's destruction, Josephus himself referreth unto his time; whence it follows, that the time ap­pointed for the coming of the Messias, was then already past. Hereunto likewise belongs that in the second Chapter of the Prophet Haggai, where God by the Prophet comfor­teth Zerubbabel, the Son of Shealtiel, Governor of Judah, and Joshuah the Son of Josedech the high Priest, who were sorrowful to see the Temple, which they built, fall so short of the first Temple; with this promise, that the glo­ry of the latter house should be greater than the former: which certainly can neither be meant of the greatness of the work, nor of the mat­ter of the building, nor of the fabrick and ar­tificial structure, nor of the ornaments of that Temple; as may appear by the history of those times, both in the Holy Scriptures, and in Jose­phus, compared with that of the Temple of Solomon. Add to this, that the Hebrew Do­ctors note, this latter Temple wanted two of the greatest indowments, which the former enjoyed, viz. A certain conspicuous Light, [Page 183] which was the token of the Divine Majesty there, and Divine Inspiration. But God him­self briefly declares, in that very place, where­in the latter Temple should excel the former; when He promises He would settle, as by a sure Covenant, His Peace, i. e. his favour and loving kindness, in that Temple. Which the Prophet Malachi declares more largely in his third Chapter; Behold, I will send my messenger, who shall prepare my ways. There shall shortly come into his Temple (now Mala­chi lived when the latter Temple was built) that Lord whom ye desire; even that messenger of the Covenant, who is your delight. Where­fore the Messias ought to come while the se­cond Temple stood, which in the account of the Hebrews, comprehends all that time which was between Zerubbabel and Vespasian: for in the time of Herod the Great, the Temple was not re-edified out of its old ruines, but by little and little it was repaired, bearing still the name of the same Temple. And indeed there was so firm an opinion amongst the Hebrews, and the neighbouring People, that the Mes­sias was surely to come in those times, that many took Herod, others Judas Gaulonites, and a third sort others that lived about the times of Jesus, to be the Messias.

SECT. XV. Answer to that, which some conceive, touching the deferring of his coming, for the sins of the People.

SOME of the Jews, perceiving themselves to be hard put to it, by these Arguments, concerning the coming of the Messias, go a­bout to shift them off, by telling us, that their sins were the cause why he did not come at the promised time. But (to omit that those Prophecies express a Decree determined, not suspended upon any condition) how is it pos­sible, that this coming should be deferred, by reason of their sins, when this also was fore­told, that because of the many and hainous transgressions of the People, the great City should be laid waste a little after the times of the Messias? Moreover, one reason of the Messias his coming, was, to cure a most cor­rupted World, and together with rules for amendment of life, to bring a pardon for sins past. Whence it is that Zachariah saith, con­cerning his times, Chap. xiii. that there should be then a fountain opened to the house of David, and to the Inhabitants of Hierusalem, for to wash away sin and uncleanness. And it is affir­med by the Hebrews themselves, that the Mes­siah [Page 185] shall be called Ischcopher, that is, a Re­conciler or Expiator of sins. But it is against all reason, to say, that any thing was deferred, because of that disease, for which it was pre­cisely destinated and appointed.

SECT. XVI. Also from the present state of the Jews, compared with those things which the Law promiseth.

TOuching this which we affirm, of the coming of the Messias long since into the World, the Jews are convinced by very sense. God made a Covenant with Moses, and promised to them the happy possession of the Land of Palestine, so long as they should lead their life according to the commandments of the Law: But contrarily he threatned banish­ment, and such like calamities to come upon them, if they did grievously transgress the same. Yet, if at any time when they were oppressed with miseries, they repenting of their sins, returned unto obedience; then would he be moved to have mercy upon the People, and cause, that though they were scat­tered to the uttermost parts of the Earth, yet should they return again into their own [Page 186] Countrey, as we may read, in Deut. 30. and Nehem. 1. and elsewhere. But now for the space of one thousand five hundred years and more, the Jews have wanted a Countrey and a Temple: And when they have attempted to build a new one, they have been always hin­dred: even by Balls of Fire breaking out in the Foundations, and overthrowing the work; as Ammianus Marcellinus, a Writer, who was not a Christian, reports. When this People in times past had defiled themselves with abo­minable wickednesses, commonly sacrificing even their children unto Saturn, accounting a­dultery to be no sin, oppressing and spoiling the Fatherless and Widows, and shedding the innocent bloud in great abundance, all which the Prophets upbraid them with; then did they suffer exile, yet not longer than for the space of seventy years, during which time also, God did not neglect to speak unto them by his Prophets, and to comfort them with the hope of a return, pointing also at the very time thereof. But now, ever since they were expelled out of their Countrey, they continue banished and contemptible: No Prophet comes unto them: there is no sign or token of their return. Their Masters and Ring leaders (as if they were blasted with the spirit of giddi­ness,) are fallen away to filthy fables and do­ctrines very ridiculous, wherewith the books of the Talmud do abound: which they are [Page 187] bold to call the law given by word of mouth, and are wont to equal or prefer to that which was written by Moses. For such things as are therein to be read concerning God's weep­ing and lamenting, because he had suffered the City to be destroyed; of his daily care and diligence in reading the Law; of Behemoth and Leviathan, and many other matters, are so absurd, that it would be irksome even to repeat them. Howbeit the Jews in all this time have neither turned to the worship of false Gods, as they did in times past; neither have they defiled themselves with bloudy mur­ders, nor are they accused of adulteries: But by prayers and fastings they labour to appease God's wrath, and yet are not heard. Which things being so, one of these two must needs be granted; namely, that either the covenant that was given by Moses is quite abolished; or the whole body of the Jewish Nation lies under the guilt of some notorious crime, which hath continued for so many Ages toge­ther: which what it is, let themselves speak; or if they cannot tell, then let them believe us, that this sin is no other, but the contempt of the Messias, who was come before that these evils began to fall upon them.

SECT. XVII. Jesus is proved to be the Messias, by those things which were foretold concerning the Messias.

BY this which hath been spoken, it is ma­nifest that the Messias came many Ages ago: we add further, that he is no other but Jesus. For what other persons soever either were, or would have been accounted the Mes­sias, they have left no Sect behind them to uphold and maintain that opinion. There are not any at this day that profess themselves to be followers either of Herod, or of Judas Gaulonita, or of that great Impostor Barcho­chebas, who living in the times of Adrian; said, that he was the Messias, and deceived some, even of the most learned. But those that profess the name of Jesus, have continued from the time that he lived upon Earth, even until this day, and are still not a few only in this or that Countrey, but very many disper­sed, as far as the World extendeth. I could alledge many other testimonies anciently fore­told or believed concerning the Messias, which we believe were accomplished in Jesus, since they are not so much as affirmed of any other: as namely, that he came of the poste­rity [Page 189] of David, and was born of a Virgin; which was divinely revealed to him that mar­ried that Virgin; when he would have put her away, supposing she had been got with child by another; Also that this Messias was born at Bethlehem, and began first to publish his do­ctrine in Galilee, healing all kinds of Diseases, giving sight to the blind, and making the lame to walk: but this one may suffice for many, the effect of which continues unto this day. It is most manifest by the Prophecies of David, Isaiah, Zachariah, and Hosea, that the Messias was to be an Instructor, not only of the Jews, but also of the Gentiles: that by him the wor­ship of false Gods should fall to the ground, and a huge multitude of aliens and strangers should be brought to the worship of the only true God. Before Jesus his coming almost the whole World was overspread with false wor­ships and religions: which afterward by little and little began to vanish away, and not only single persons, but both People and Kings were converted unto the worship and service of one God. This was not owing to the Jewish Rabbins; but to the Disciples of Jesus and their Successors. Thus they were made the people of God, that before were not the people of God; and the saying of old Jacob, Gen. 49. was fulfilled, That before all civil Authority should be taken from Judah, Shilo should come. Which the Chaldee, and other Inter­preters [Page 190] expound of the Messias, to whom e­ven foreign Nations should be obedient.

SECT. XVIII. Answer to that which is objected, of some things that are not fulfilled.

THE Jews usually object, that some things were foretold, concerning the times of the Messias, which are not yet fulfilled. But for answer, those matters which they alledge are obscure, and admit of divers significations: wherefore we ought not, because of them, to forsake those things that are manifest. Such as the holiness of the commandments of Jesus; the excellency of the reward, and the perspi­cuous language, wherein it is propounded: to which if we add the testimony of his mi­racles, these ought to be sufficient induce­ments to the receiving of his doctrine. As for those Prophecies which go under the name of a shut or clasped Book, oftentimes for the right understanding thereof, there is requisite some divine helps and assistances, which they are worthily deprived of, that neglect mani­fest truths. The places of Scripture which they object are diversly expounded, as them­selves cannot deny. And if any Men please [Page 191] to compare either the ancient Interpreters, which lived when the People were led captive into Babylon, or such as lived about Christ's time, with those that writ after that Christia­nity began to be hateful and odious unto the Jews, he shall find new expositions purposely invented, to cross those former, that well a­greed with the sense of Christians. They know well enough that there are many things in the holy Scriptures, which must be understood by a figure, and not in propriety of speech; as when God is said to have descended; and to have a mouth, ears, eyes and nosthrils. And why may not we likewise expound divers things, that are spoken of the times of the Messias, after the same manner; as that the Wolf shall dwell with the Lamb, and the Leo­pard shall lye down with the Kid, and the Calf and the young Lion, and the fatling together; and the sucking child shall play with the Ser­pents: and the mountain of the Lord shall be exalted above other mountains, whither stran­gers shall come and worship.

There are some things promised, which by antecedent or consequent words, or by the very sense imply a tacite condition in them. Thus God promised many things unto the He­brews upon condition they would receive the Messias that was sent, and obey him: which same things, if they come not to pass accord­ingly, [Page 192] then may they blame themselves that are the cause thereof.

Again, other matters were promised deter­minedly and without all condition; which if they be not already accomplished, yet may be hoped for hereafter. For it is evident, even among the Jews, that the time or Kingdom of the Messias must endure unto the end of the World.

SECT. XIX. And to that which is objected, of the mean condition and death of Jesus.

MANY do take exception at the low and mean condition of Jesus: but un­justly, because in sacred Writ it is often said, that God will exalt the humble, but cast down the proud. Jacob, when he passed over Jor­dan, carried nothing with him, save his staff only; and yet returned enriched with a great flock of sheep.

Moses was a poor exile, and feeding the flocks, when God appeared to him in the bush, and gave him commission for the conduct of his People. David also was called to his Kingdom, when he was feeding sheep, and with many other such like examples doth the Sacred [Page 193] story abound. Now concerning the Messias, we read, that he should be a gladsome Mes­senger unto the poor, that he should make no noise in publick, nor use any strife and con­tention, but deal gently, forbearing to break the shaken reed, and cherishing that heat which remains in smoaking flax.

Neither ought the rest of his afflictions, no not his ignominious death, to make him despi­cable to any. For God oftentimes suffereth the godly, not only to be vexed and disquieted by the wicked, as righteous Lot was by the Citizens of Sodom: but also even to be de­stroyed and slain, as is plain by the example of Abel, who was cruelly murdered by his Bro­ther; of Isaiah, who was sawn in pieces; and of the seven brethren in the Macchabees, who, together with their mother, were miser­ably tormented and put to death. The very Jews themselves sing the Seventy-ninth Psalm, wherein are these words, The dead bodies of thy servants have they given to be meat unto the fowls of the heaven: the flesh of those whom thou lovest, O God, unto the beasts of the earth. Their bloud have they shed like water round about Jerusalem: and there was none to bury them. And whosoever considers the words of Isaiah, in the 53. Chapter, cannot deny that the Messias himself ought to have passed thorow much affliction and death, to come into his Kingdom, and obtain power [Page 194] to adorn his Houshold or Church with the most excellent blessings.

The words in the Prophet are these; Who hath believed our report, and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of the dry ground: He hath no form or comeliness, and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with griefs: And we hide as it were our faces from him. He was so despi­sed, and in so small esteem among us. Surely he hath born our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our trans­gressions: he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, have gone astray, we have turned every one to his own way: And the Lord hath laid on him the iniquity of us all. He was oppressed, and he was afflicted; yet he opened not his mouth. He is brought as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. After imprisonment and sentence passed on him, he was taken away: but who shall worthily declare his duration when he was resto­red to life again? For he was cut off out of the land of the living; but for the transgression of my people he was stricken; and he made his [Page 195] grave with the wicked, and with the rich in his death: though he had done no violence, neither was any deceit in his mouth. But though it hath pleased the Lord to bruise him, and he hath put him to grief; Yet because he made himself an offering for sin, he shall see his seed, he shall prolong his days; and the pleasure of the Lord shall prosper in his hand; He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justifie many; by taking away their iniquities. There­fore will I divide him a portion with the great, and he shall divide the spoil with the strong: because he hath poured out his soul unto death. And he was numbred with the transgressors, and he bare the sin of many, and made intercession for the transgressors. Who is there either a­mong the Kings or Prophets, to whom these things can be applyed? Surely none. As tou­ching that shift, which some later Jews have invented, telling us, that the Prophet speaks here of the Hebrews dispersed thorow all Na­tions; that, by their example and perswasion, they might every where make many Prose­lytes: this sense is first of all repugnant to many testimonies of holy Writ, which loudly proclaim, that no evil is befaln the Jews, which they have not deserved (and a great deal more beside) for their evil deeds. He also, of whom Esaias treats, was to deprecate God for the Heathen, which the Jews do not. And lastly, [Page 196] the very order and series of the Prophetical Discourse, will not bear that interpretation. For either the Prophet, (which seems more pro­per to that place) or God saith; This evil hap­pened unto him for the iniquities of my People. Now the people of Isaiah, or the peculiar peo­ple of God, are the people of the Hebrews, therefore he who is said by Isaiah to have suf­fered such grievous things, cannot be that same People.

But the ancient Doctors of the Hebrews more ingenuously confess, that these things were spoken of the Messias; whereupon some later among them have devised two Messiases; the one they call the Son of Joseph, who was to suffer many miseries, and a bloudy death: the other is the Son of David, to whom all things should succeed prosperously. When it would be far more easie and more consonant with the Writings of the Prophets, to acknow­ledge but one Messias, who was to pass unto his Kingdom, through many difficulties and death it self; which we believe of Jesus, and the thing it self declares to be most true.

SECT. XX. And, as though they were honest men that put him to death.

MANY of the Jews are kept back from receiving the Religion of Jesus by a certain preconceived opinion of the vertue and honesty of their Ancestors, and specially of the Priests, who out of prejudice condem­ned Jesus, and rejected his Doctrine. But what kind of Men their Ancestors oft-time were, (that they may not think I defame them) let them hear the words of their own Law and Prophets, wherein they are often called uncir­cumcised in heart and ears, a people that ho­noured God with their lips, and with the garnish of Ceremonies; but their hearts were far from him. It was their Ancestors that went about, and were very near to have kill'd their brother Joseph; and, in very deed, sold him into bon­dage. It was their Ancestors also, that by their continual mutinies and seditions, made Moses weary of his life, who was their Lea­der and Redeemer, whom the Earth, the Sea, and the Air obeyed. These were they that loathed the Bread that was sent from Heaven; complaining, as though they had been in grea­test want and scarcity, even when they belched [Page 198] up again the Fowl that they had eaten. It was their Ancestors that forsaking David so excel­lent and good a King, followed Absolon his re­bellious Son. It was their Ancestors that slew Zachariah, the Son of Jehojada, in the most holy place, making their Priest himself a Sa­crifice of their cruelty. Now, as concerning the Chief Priests, they were such as conspired the death of Jeremy by a false accusation, and had kill'd him indeed, unless they had been hindered by the authority of some of the No­bles: notwithstanding which, they prevailed so far, as to have him imprisoned until the ve­ry moment that the City was taken. If any Man imagine those were any thing better, that lived in the times of Jesus, Josephus will shew him his error; who describes their villanous acts, and grievous punishments, such, as the like were never heard of, and yet, as he thinks, below their desert. Neither may we conceive more favourably of their great Council or Se­nate; specially, because at that time the Sena­tors were not chosen after the old custome, by laying on of hands, but by the pleasure, or sway of powerful Men: as the High-Priests also were not elected for term of life, but obtained that dignity only from year to year, and that oftentimes for money. We need not then won­der, if Men that were puffed up with pride, unsatiable in their ambition and covetousness, did break out into fury and madness, when [Page 199] they beheld a Man, that by his holy precepts and upright behaviour, reproved their far different life and vitious conversation. Neither was there any other thing laid to his charge, but what the best of Men had been accused of long before. Thus that Micaiah, that lived in the time of Jehosaphat, was cast into Pri­son, because he boldly spake the truth against Four Hundred lying Prophets. Ahab upbraid­ed Elijah, just as the Priests did Jesus, saying, that he was the man that troubled the peace of Israel. So likewise Jeremy was accused, as well as Jesus, for prophesying against the Temple. Add moreover what the ancient Do­ctors of the Hebrews foretold, how that in the times of the Messias, Men should be as im­pudent as Dogs, as stubborn as Asses, and as cruel as wild Beasts. God himself, foreseeing long before, how most of the Jews would stand affected in the time of the Messias, said, it would come to pass, that they should become his people, who were not his people; and of all the Cities and Towns of the Jews, scarce one or two would go to the holy Mountain: How­beit, that which was wanting in their number, should be supplyed by strangers: Also that the Messias should be a downfall to the He­brews: and this Stone which the Builders re­fused, should be put in the chief place for the joyning together of the work.

SECT. XXI. Answer to the Objection, that many Gods are worshipped by the Christians.

THERE remain yet two accusations to be answered, which the Jews bring both against our Christian Doctrine and Wor­ship. The first is, in that they say, we Christi­ans do worship many Gods.

But we answer, that this is nothing but a wrested explication of another's opinion, out of hatred. For, why should this be more ob­jected against us Christians, than against Philo the Jew, who oftentimes makes three to be in God; and calls the reason or the word of God; the name of God, the maker of the World; neither unbegotten, as is God the Father of all, nor so begotten as Men are? Whom both Phi­lo, and Moses the Son of Nachman, call also the Angel or Embassador, who takes care of the Universe: Or against the Cabalists, who distinguish God into three lights, which some of them call by the same names that Christians do; to wit, of the Father, of the Son or the word, and of the Holy Ghost. And let me not omit what is agreed upon by all the Hebrews, that the Spirit wherewith the Prophets were moved and inspired, is not any created thing, [Page 201] and yet it is distinguished from the sender thereof: as also that which they commonly call schecina. Now many of the Hebrews have taught, that that divine power which they term wisdome, shall dwell in the Messias; whence by the Chaldee Paraphrast, the Messias is called the Word of God: As by David, E­saias, and others, He is honoured with that august Name, of GOD and LORD.

SECT. XXII. And that a humane nature is worshipped.

VVITH like facility may we answer the other Objection, which they al­ledge against us, saying, that we exhibit unto the creature that worship and honour, which is due unto God the Creator. For we say, that no other honour or worship is given by us un­to the Messias, than is required by the second, and the hundred and tenth Psalms. The for­mer whereof, after a sort, was fulfilled in Da­vid, but after a more excellent manner belongs unto the Messias, as David Kimhi himself, a great adversary of Christians, doth acknow­ledge. And the latter can be expounded of no other, but of the Messias. For that which some later Jews have devised of Abraham, [Page 202] David, and Hezekiah, is but vain and frivo­lous. The said Psalm is David's, as the He­brew Inscription doth shew: That then, which David saith, was said unto his Lord, can nei­ther be applyed to David himself, nor to He­zekiah; who amongst David's Posterity did excel David in nothing. And Abraham had no singular Priesthood, but was blessed of Mel­chisedeck, as the less of the greater. Likewise that which follows concerning the Scepter, that should go out of Sion, and come to the uttermost Coasts, doth plainly appertain unto the Messias, as is manifest by other like places, which doubtless are meant of the Messias; Nor did the more ancient Hebrews and Para­phrasts otherwise understand it. Now I may as well believe upon the bare credit of his Disciples, because of their most eminent inte­grity and honesty, that it is Jesus of Nazareth, in whom properly these things are fulfilled; as the Jews believe Moses in those matters, which without any other witness, himself af­firmed were delivered to him of God. But besides this, there are many and most forcible arguments of that most excellent power, which we say Jesus hath obtained; As namely, in that he was seen of many, after he was risen from the dead: And many beheld him when he was taken up into Heaven: Devils also were cast out, and diseases were cured only by his name: The gifts of Tongues were given [Page 203] to his Disciples; which Jesus himself promi­sed should be signs of his Kingdom.

Add unto these, that his Scepter, that is, the Word of the Gospel being gone out of Sion, is run through the World (and that not by humane help, but by the Divine Power alone) to the utmost parts of the Earth: whose peo­ple and their Kings He hath subdued to him­self; just as the Psalms did plainly foretel. The Jewish Cabalists place a certain Son of Enoch in the middle, between God and Men; without any indication of such a power: with how much better reason do we give Him that dignity, who hath so evidently demonstrated that it belongs to Him?

Neither doth this tend, in the least, to the diminution or lessening of the glory of God the Father: from whom this power of Jesus doth proceed; to whom it must return; and to whose honour also it ministers and serves.

SECT. XXIII. The Conclusion of this part, with Prayer for the Jews.

BUT it is not our purpose in this Work, to make any further curious inquiry in­to these matters: neither had we spoken here­of, [Page 204] but only to shew, that there is no wicked or absurd point in our Christian doctrine, which any one can pretend, why he should not em­brace a Religion, which is beautified and con­firmed with so many wonders; commands such honest things; and promises such excellent re­wards. For he that hath once received and em­braced the same, must for further instruction in special and particular questions, consult those Books, wherein, as we have formerly declared, the points of Christian Religion are contained; which that it may come to pass, we beseech the Almighty to illuminate the hearts and minds of the Jews with the brightness of his truth, and to make those prayers effectual which Christ himself uttered for them, even while he was hanging upon the Cross.

SECT. I. A Confutation of Mahumetanisme: the beginning of it.

THE Sixth Book, which is op­posed to the Mahumetans, in stead of a Preface, dedu­ces the Judgments of GOD against Christians, unto the very beginning and rise of Mahometisme: showing, that is, how that sincere and simple piety (which flourished among Christians, even when they were most grievously vexed and oppressed) [Page 206] began by little and little to wax cold; from the time that by the favour of Constantine, and the following Emperors, that profession was become not only safe, but also honour­able: the World being, as it were, thrust into the Church.

For first of all, Christian Princes would needs continue fighting, and make no end of their Wars: even then, when they might have enjoyed peace and quietness.

Among the Bishops also, there were most sharp Contentions about the Chiefest Sees. And as at the beginning the greatest mischiefs insued, upon the preferring of the Tree of knowledge, before the Tree of Life; even so then also was curious Learning more regard­ed than a godly Life, and Religion turned in­to an Art. The consequent of which was, that, after the example of those, who built the Tower of Babel, a rash affectation of things out of their reach, bred jarring and confusion in their Language; together with discord one with another. Which the common People observing, and not knowing oft-times which way to turn themselves, they threw the blame upon the holy Scriptures; and began to avoid them, as hurtful and dangerous.

Religion also began every where to be pla­ced not in purity of mind, but, as if Judaism was brought back into the World, in Rites and Ceremonies: and in such things as con­tain [Page 207] rather an exercise of the body, than any amendment of the mind: and in an eager zeal for that Party and side, which they had once chosen. Till at length it came to pass, that there were every where many Christians in Name; but very few in Deed.

GOD did not wink at these Vices of his People, but, out of the innermost parts of Scythia and Germany, poured forth, like a Deluge, immense swarms of Barbarous Peo­ple into the Christian World. And when the vast slaughters, which they made, proved not sufficient to correct and amend the lives of those that survived; Mahomet, by God's just permission, sowed a new Religion in A­rabia: and that directly opposite to the Chri­stian Religion; but which in words expressed, in a manner, the life of the greatest part of Christians.

This Religion was first entertained by the Saracens; who had revolted from Heraclius the Emperour: and by their Arms subdued, in a short space, Arabia, Syria, Palestine, E­gypt, Persia; and afterward possessed them­selves of Africa, and, beyond the Sea, of Spain also. But the power of the Saracens was abated, as by others, so chiefly by the Turks; a Nation also very Warlike: which, after long combates with the Saracens, being invited to Peace, easily embraced a Religion suited to their manners; and transferred the [Page 208] Majesty of the Empire to themselves. The Cities of Asia and Greece were taken, and, by the growing success of their Arms, they came into Hungary, and the Borders of Ger­many.

SECT. II. The overthrow of the foundation of Ma­humetanisme, in denying inquiry into Religion.

THIS Religion altogether contrived for the shedding of blood, delights much in Rites and Ceremonies, and would be be­lieved without all liberty of enquiry therein­to; whence the Vulgar are prohibited to read their Books, that are accounted holy. Which thing is a manifest argument of the iniquity thereof; For justly may that Merchandise be suspected, which is obtruded upon this con­dition, that it be not lookt into.

It is true indeed, there is not in all Men a like capacity or knowledge, and quick in sight into all things; many being led into error by pride; others by inordinate passion or affecti­on; and some by custome. But the divine goodness forbids us to think, that those Men cannot know and find the way to eternal sal­vation, [Page 209] who seek it, not for any by-respect of profit or honour, but with submission of themselves, and all they have unto God, im­ploring his assistance for the obtaining of the same. And since that God hath implanted in the mind of Man the power and faculty of judging, there is no part of truth that better deserves the imployment thereof, than that of which we cannot be ignorant, without the danger of losing eternal salvation.

SECT. III. A Proof against the Mahumetans, taken out of the Books of the Hebrews and Christians, which are not corrupted.

IT is granted by Mahomet and his follow­ers, that Moses was sent of God; and Je­sus also: and that they were holy Men, which first of all published the doctrine of Jesus. But in the Alcoran, which is Mahumet's law, many things are recorded plain contrary to what is delivered by Moses, and by the Di­sciples of Jesus. Thus to give one example for many, all the Apostles and Disciples of Christ, with one consent do testifie, that Jesus was crucified; that the third day he was re­stored to life again, and after that was seen of [Page 210] many. But Mahumet teacheth quite contra­ry: namely, that Jesus was privily conveyed into Heaven: and not himself, but something in his likeness was nailed to the Cross; and consequently; he did not die; but the sight of the Jews was deluded and deceived.

This Objection cannot be put off, unless Mahumet say, (as he doth) that the Books of Moses, and of Christ's Disciples, have not remained as they were at first; but have been corrupted. But we have confuted this fiction before, in the third Book.

Without doubt, if any Man should say, that the Alchoran is corrupted, the Mahumetans would deny it, and say, that were an answer sufficient to those that could not prove the contrary: But they cannot moreover, for the integrity of their Book, alledge such argu­ments, as we do produce, concerning the se­veral Copies, that were in a short space dis­persed thorowout the World; and that, not as the Alchoran, in one Language; which Co­pies were preserved by the fidelity of so ma­ny Sects, that varied much about other mat­ters.

The Mahumetans are perswaded, that in the fourteenth Chapter of St. John, where mention is made of sending the Comforter, there hath been something registred concerning Mahu­met, which the Christians have razed out. But here let me ask of them, whether they think [Page 211] this depravation of Scripture was committed since the time of Mahumet, or before.

That it happened not after the coming of Mahumet, is plain, because ever since that time there have been in the World very ma­ny Copies, not only in the Greek Language, but in the Syriac, Arabick, and in parts far di­stant from Arabia, the Ethiopick and Latine Tongues of divers translations: all which do so agree in that place, as there cannot be shown any diversity at all. And before the time of Mahumet, there was no cause of alteration: For no Man could know before his coming what Mahumet would teach. Yea, if the do­ctrine of Mahumet had contained nothing con­trary to the doctrine of Jesus, the Christians would have made no more difficulty to re­ceive his Books, than they did to receive the Books of Moses and the Hebrew Prophets. Or suppose there had been nothing written either of the doctrine of Jesus or of Mahumet: It is but equity that that be received for the doctrine of Jesus, which all Christians general­ly agree upon; and that for the doctrine of Mahumet, which all Mahumetans do allow of.

SECT. IV. By comparing Mahumet with Christ in their Persons.

IN the next place, let us compare the ad­juncts and qualities of both their Do­ctrines, to the end we may see whether of the two is to be preferred before the other: And first, let us consider the authors. As for Jesus, Mahumet himself confesseth, that he was the Messias, which was promised in the Law and in the Prophets; whom the same Mahumet calls the word, the mind and the wisdom of God; saying also, that he had no Father of Mankind. But Mahumet (as his own Fol­lowers believe) was generated and begot ac­cording to the ordinary course of nature. The life of Jesus was altogether unblameable, there being no crime that could be objected against him: But Mahumet a long time was a Robber, and always effeminate: Jesus ascended into Heaven, as Mahumet confesseth; but Mahu­met lies yet intombed in his Sepulcher. Who then sees not whether of them is to be fol­lowed?

SECT. V. And in their Deeds.

NEXT the dignity of their Persons, con­sider we their acts. Jesus gave sight to the blind, health to them that were sick, and made the lame to walk; yea, by Mahumet's own confession, he raised some from the dead. But Mahumet saith of himself, that he was sent, not with miracles, but with Arms. How­beit some of his Followers ascribe to him mi­racles also: But what kind, I pray? Only such as may either be done by humane art; as that of a Dove, which came flying to his ear: or such as had no witnesses, as that of a Camel, which is said to have had some conference with him by night: or lastly, such as are confuted by their own absurdity; as that a great part of the Moon fell into his lap, or into his sleeve; which he, to restore roundness to that Star, sent back again to it. Now, who will not say, that in a doubtful case, we ought to adhere to that Law, which hath the surer and more cer­tain Testimonies of Divine approbation?

SECT. VI. Also such as first embraced both Religi­ons.

NEXT, let us see who, and what manner of Persons they were, that first re­ceived these several laws. They that first em­braced the law of Jesus, were such as feared God, Men of a plain and innocent life: Now it stands not with the goodness of God to suffer such men to be gull'd and cheated, either by bewitching speeches, or by an appearance of Miracles. But they that first received Ma­hometism were Thieves and Robbers; Men estranged from all humanity and piety.

SECT. VII. The manner how both their Laws were propagated.

IN the next place follows, the manner how both these Religions were propagated and spread abroad. As for Christianity, we have shown more than once, that it was enlarged and amplified by the miracles, not only of [Page 215] Christ, but also of his Disciples, and those that succeeded them: as likewise by the very patient enduring of the torments and punish­ments that Christians suffered. But the Do­ctors of Mahumetism wrought no miracles at all: neither did they suffer any grievous per­secutions, or cruel kinds of death for their profession: But it is a Religion which follows, where Arms go before: of which it is an ac­cessary, and nothing of it self. Nor do they themselves bring any better argument for the truth thereof, than their good success in their Wars, and the largeness of their Empire; than which nothing in this point is more de­ceitful and uncertain.

They condemn the worship and services of the Pagans: and yet we know what great vi­ctories were won by the Persians, Macedoni­ans and Romans; and how ample their Domi­nions were. Neither have the Mahumetans themselves had always good success with their Armies. The slaughters and great overthrows that they have received in many places, both by Sea and by Land, are not unknown. They are now banished quite out of all Spain.

There is nothing that is liable to such un­certain alterations, nothing that may be com­mon both to good and bad; which can be a certain note of true Religion: much less can their Arms, which are so unjust, that often­times they fall upon people, that do not any [Page 216] way molest or offend them, nor are known to them by any injury; in so much that all the pretence they have for their Arms, is only Re­ligion; which is most irreligious.

For there is no true worship of God, but what proceeds from a willing mind. And the will is to be wrought upon by good instruction and gentle perswasion, but not by threats or violence. He that is compelled to believe, doth not believe at all, but plays the hypocrite, and feigns himself to believe, that he may escape and avoid some danger or punishment. And he that by threats or sense of punishment, will force another Man's assent, shows by that ve­ry proceeding, that he distrusts his arguments. Again, they themselves destroy this very pre­tence of Religion; in that they suffer any peo­ple that live under their Dominion, to use what Religion they please: yea, and sometimes they will openly acknowledge, that Christians may be saved by their own Law.

SECT. VIII. The Precepts of both Religions compared.

FUrthermore, let us compare the several commandments of both Religions: the one whereof commandeth patience, yea and [Page 217] love even to them that hate us: But the other, revenge. In the one the bond of matrimony is kept firm and inviolable between the mar­ried parties, by a mutual bearing with one a­nothers humors: But in the other there is li­cence granted to depart and be divorced. Here the Husband performs himself what he re­quires of his Wife, and by his own example teacheth her to fasten her affection upon him alone: But there they may have Wives after Wives, there being still new incentives and fresh provocations to lust. Here, Religion is planted within, and rooted in the very heart and Soul, that it being well cultivated, may bring forth fruit profitable for Mankind: but there Religion spends almost its whole force in 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 Mahumetism Men are forbidden to eat Swines flesh, and to drink Wine: which notwithstand­ing is a great gift of God, beneficial both for body and mind, if it be soberly taken.

And truly, it is no wonder, if some childish rudiments were taught before the most perfect law, as that of Christ is: But after the pro­mulgation thereof, to return again to types and figures were preposterous. Neither can any just reason be given why, after Christian [Page 218] Religion, which is far the best, it should be fit that any other should be brought forth.

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 Son, seeing he useth not a Wife: As though the word Son could not have a more divine signification in God. But Mahumet himself attributes many things as dishonorable and ill-beseeming God, as if he should be said to have a Wife.

Thus he saith, that God had a cold hand, which himself knew by experience: that God was carried in a chair, and the like.

Howbeit, when we say, that Jesus is the Son of God, we do but signifie the same thing that he means, when he calls him the word of God: For the word is after a sort begotten of the mind. Add further, that he was born of a Virgin, only by the operation of God, supplying the vertue or efficacy of a Father: that by the power of God, he was carried up into Hea­ven; all which being confessed even by Ma­humet himself, do shew that Jesus by a singu­lar [Page 219] prerogative and peculiar right, may and ought to be called the Son of God.

SECT. X. Many absurd things in the Books of Ma­humetans.

BUT 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 fair and beautiful Woman, that learned a solemn charm or Song of some Angels that were drunk, whereby she was wont to ascend into the Sky, and likewise descend again; and a­scending once a great height into Heaven, she was caught of God, and there fixed, and made that Star which is called Venus.

Like to this, is that of a mouse in Noah's Ark, that was bred of an Elephant's Dung: and a Cat of the breath of a Lion.

More specially, that most notorious fiction, concerning Death to be changed into a Ram, that must remain in the middle space between Heaven and Hell: And the Fable of sweating out their good chear in the other life: When likewise (they imagine) there shall be whole [Page 220] troups of Women assigned to every Man for pleasure of carnal copulation. All which are so very egregious absurdities, that whosoever believes them, deserves to be stupified and given over to a reprobate sense for his iniqui­ty; specially such a one as lives where the light of the Gospel shineth.

SECT. XI. A Conclusion directed unto Christians, ad­monishing them of their duty, upon the occasion of what hath formerly been handled.

AND thus having ended this last disputa­tion against the Mahumetans, there follows a conclusion of the whole, not to ali­ens or strangers, but to all sorts of Christians, of what Name, Nation, or Quality soever they be: Showing briefly the use or application of what hath hitherto been delivered; to the end those things may be followed and sought af­ter, which are good; and on the contrary, the evil eschewed.

First of all, that they lift up pure hands and hearts unto that God, who of nothing made all visible and invisible things; having sure [Page 221] confidence in him, that his providence and care watcheth over us; seeing that without his permission, not so much as a Sparrow falls to the ground. And let them not fear those which can only kill the body, but rather let them fear him that hath like power both over soul and body. And let them not only trust in God the Father, but also in Jesus Christ his Son, since there is no other name upon Earth, by which we can be saved: And this they may rightly do, if they be verily perswaded that eternal life is prepared, not for such as in word only call God their Father, and Jesus their Lord, but for such as frame their life accord­ing to the will of Jesus, and their Father which is in Heaven.

Furthermore, Christians are 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 Books of the Holy Scripture, where­by no Man can be deceived, unless first he de­ceive himself. For the Authors and Pen-men of those Writings were more just and full of Divine Inspiration, than that they would de­prive us of necessary truths, or cover and con­ceal the same with any clouds.

Howbeit, for the right understanding here­of, we must bring a mind disposed and prepa­red to obedience: which if we do, then no­thing shall be hid from us, which ought to be [Page 222] believed, hoped for, or done by us: And by this means, that holy Spirit will be cherished and excited in us, which is given us for a pledge and earnest of our future happiness.

Moreover, I deterr Christians from imi­tating the Pagans: first, in their worship of false Gods, which are nothing but vain names, which evil Daemons use to alienate our minds and affections from the worship of the true God. Wherefore we 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 of life; having no other Law, than what is suggested by lust, and prompted by sensual desire: from which Christians ought to be far removed; who should not only far excel the vitious and prophane Pagans, but likewise the Lawyers and Pharisees among the Jews; whose righteousness consisting only in some outward performances, could never bring them to the heavenly Kingdom.

Circumcision that is made with hands, is now nothing worth, but it is the inward Circum­cision of the heart, the keeping of Gods com­mandments, the new creature, faith that is per­fected in love, which make Men known to be true Israelites and mystical Jews, that is, prai­sers of God, and commendable in his sight. The distinction of meats, the Sabbaths and [Page 223] feast-days were but types and shadows of things, which exist in Christ and in Christi­ans.

In like manner, by occasion of Mahume­tisme, these Admonitions are given, that our Lord Jesus foretold, that after his time there should arise false Christs and false Prophets, which should lye, and say they were sent of God. But suppose that an Angel should come from Heaven, yet we may not receive or entertain any other doctrine than that which Christ hath left us, confirmed by so many testi­monies. For God, who at sundry times, and in divers manners spake unto the godly that lived in times past, hath in these last days spoken unto us by his Son, the Lord of all things, the brightness of his Fathers glory, and the ex­press Image of his substance, by whom all things are created that ever were or shall be; who upholdeth and governeth all things by his power, and having purged our sins, is now set at the right hand of God, and hath obtain­ed a dignity above Angels: and therefore no­thing can be expected more magnificent than this Law-giver.

Upon the same occasion Christians are re­membred, that the weapons of Christ and of their Christian warfare, are not such as Ma­humet used, but spiritual, able to cast down strong holds, and every thing that exalteth it self against the Knowledge of God. For our [Page 224] buckler, we have the shield of faith, whereby we may repel the fiery darts of the Devil: For a brest-plate we have righteousness, or in­tegrity of life: The hope of eternal salvation is a helmet, which may cover the weakest part: And for a Sword, we have Words delivered from God, which pierce into the most inward parts of the Soul.

After this, follows the exhortation to mutual concord, which Christ at his departure so so­lemnly, and with such earnestness commended unto his Disciples. There ought not to be many Masters and Doctors amongst us, but we must have one Master, even Jesus Christ. All Christians are baptized unto one name, wherefore there ought to be no Sects or Di­visions among them: for the cure and remedy of which evils, those Apostolical sayings are suggested; as, let no man think more highly of himself than he ought to think; but let Men be wise with sobriety, according as God hath dealt to every Man the measure of faith. If any do not so well conceive and rightly understand all things as they ought, then their weakness must be born with: that so without any brawlings or fallings out, they may be sweetly united and knit together with us. If any do excel the rest in understanding, it is but meet also that they surpass them in love, in holy affection and endeavours to do them good. And as for those that in some points are of different opi­nion [Page 225] from such as hold the truth; God's leisure must be waited for, until it please him to re­veal the same truth, that yet lies hid from them: and in the mean while those things which are agreed upon, must be stedfastly kept and duly practised.

We know now in part only, but the time shall come, when all things shall be known most plainly, and after a perspicuous manner. This also I beg of every one, that they do not un­profitably detain the talent committed to them upon trust; but that they endeavour by all means possible to win others unto Christ. For which purpose, we must not only use good ex­hortations, and wholsome speeches, but also the example of good life; that so the goodness of our Master may appear by his servants, and the purity of the law by our landable actions.

Lastly, my Discourse returning thither, where it began, I intreat such Readers, as are my Country-men, that if hereby they reap any good, they would give thanks to God for it: And if any thing be less pleasing to them, they would have a regard both to the common infir­mity of man's nature, that is prone to errour; and to the time and place wherein this work was rather hastily brought forth, than elabo­rately composed.

SECT. I. An Introduction, showing what makes the Addition of another Book necessary.

IF those Apostolical Exhorta­tions, which conclude the last Book, had been carefully fol­lowed; there would have been no need of saying any more, for the confirmation of Mens minds in the belief of the Truth and Certainty of the Christian Religion. But the unhappy differences which are among Christi­ans, and which are maintained with unspeak­able [Page 230] animosities and hatreds (nay with ana­thema's also, which one part pronounces a­gainst the rest) have made many Men doubt­ful which of these hold the true Christian Faith, for which the Apostle exhorts us most earnestly to contend; and in this doubtfulness, there are some who embrace none at all.

For we see the Eastern Church disjoynted from the Western: and the Western divided into three great parts, every one of which condemn the other two: and all of them are subdivided into several little parties by vari­ety of opinions; for which they contend with the same zeal, that they do for the Faith of Christ. Which is thereby disgraced; and reputed by some to be of no greater certain­ty, than those dubious opinions.

SECT. II. Divisions among Christians, no such ob­jection against Christianity, as is ima­gined.

BUT to a considering Man, this will be no occasion of scandal: but rather confirm him more in the true Christian Faith; which every one of us ought to preserve with the greatest care, as a most inestimable Treasure. [Page 231] For, as this is common to every Religion, to have many disputes about it, and different o­pinions in it; and as Christ and his Apostles foretold there would many false Christs and false Apostles, and false Prophets arise (as was said before in the end of the foregoing Book) who would lye, and say they were sent, when they were not, introducing false doctrines, and calling them by the Name of his Religion; and as they give us a good rea­son also why it should be so; that Mens pro­bity and sincerity might be tried, and brought hereby to the touchstone, and that their dili­gence and care in preserving themselves might be exercised: So, blessed be our Lord, the true Christian Religion is still retained, and kept intire every where, by all these disagree­ing Parties; notwithstanding the fierce quar­rels they have one with another. As appears by this (which is a short, easie, and certain way to our satisfaction in this matter) that the Faith into which they are all baptized, is one and the same without any variation. That is, they all enter into the Church at the very same gate; and upon the same terms and con­ditions, neither more nor less, are made mem­bers of Christ, and have a title given them, if they live according to this Faith, unto Eternal Salvation.

SECT. III. As appears even in the Roman Church, which hath given the greatest scandal.

THE Church of Rome it self, which now makes the greatest differences in the Christian World, requires nothing more at this day to be believed by those, that are by Baptism received into the Church of Christ; but only those things which are contained in the Creed, commonly called the Apostles. This Creed is recited there by the Priest, and this alone, when he comes to the Font; and he interrogates the Persons to be baptized (if they be adult) or their undertakers (if they be Infants) about no other belief. Upon the pro­fession of which, he bids them enter into the holy Church of God, that they may receive the Celestial blessing from the Lord Jesus Christ, and have a part with Him and with his Saints: And having again examined adult Persons, asking them, Do ye believe in God the Father Almighty, &c. and mentioning no other Articles of Faith, he baptizes them; and declares them to be regenerate, and to have remission of all sins. And so do we do here; nor is there any different practice in any other part of the Christian World; but [Page 233] every where it is sufficient to consent to this Creed: which is nothing but a brief explica­tion, what we are to believe concerning the Father, the Son, and the Holy-Ghost, in whose Name we are baptized.

If there were any thing beyond this, which we are necessarily bound to believe, it should have been then propounded when we were admitted into the state of Christianity. For Baptism gives us a right and title to Salvation (if we do not forfeit it afterward by Apo­stasie, or by a wicked life) and this Faith (with a promise to live according to it) gives us a right to Baptism.

Herein indeed the Roman Church contra­dicts it self, in decreeing many other Articles of belief, without which it declares Men can­not be saved; and yet receiving Men at Bap­tism into a state of Salvation, without demand­ing their consent to any such Articles. But so they do in many other things, and cannot avoid it: while they forsake the ancient Universal Rule; and set up their own private Autho­rity, to impose what they please, under pain of Damnation.

SECT. IV. But both contradicts it self, and departs from the Ancient and truly Catholick Church.

FOR that no such things, as they would now oblige all Christians to believe, were anciently exacted, it appears most ma­nifestly by Irenaeus and Tertullian (to name no others) in several places. Who call the Creed now mentioned, the Rule of Truth, and the Rule of Faith: which the Church throughout all the World, saith Irenaeus (though it be di­spersed to the most extream parts of the Earth) received from the Apostles and their Disciples: and believes, as if there were but one Soul and one Heart, in so many Men: and with a per­fect consent preaches and teaches, and delivers these things, as having but one mouth. For though there be divers Languages in the World, yet one and the same Tradition prevails every where: For neither the Churches in Germany believe otherways, or deliver any thing else; nor they in Spain, nor they in France; nor they in the East; nor they in Egypt; nor they in Libya; nor they that are founded in the midst of the World. But as the Sun is one and the same in the whole World: So is the preaching [Page 235] of the Truth, inlightning all Men, who will come to the knowledge of it. And neither he who is most eloquent among the Governours of the Church, preaches any thing different, (for no man is above his Master) nor doth he that is weakest in speech lessen in the least this Tra­dition. For there being one and the same Faith, he that hath most to say cannot inlarge it; nor he that hath least, diminish it.

Thus they declared their minds in those early days; when there was no Catholick Man or Woman in the World, required to believe any of those Doctrines, now in con­troversie between us and the Roman Church: (and set down in the Creed of Pope Pius IV. as necessary to Salvation) but they all conten­ted themselves with the simple belief of those things which the Apostles have delivered in their Creed; the greatest Men in the Church delivering no more, nor the meanest saying less. And with this wise and good Men satis­fied themselves in times succeeding, as appears by this remarkable passage of St. Hilary, in his little Book, which he himself delivered to the Emperour Constantius. Where he thus complains, Faith is now enquired after; as if we had none. Faith must be set down in writing; as if it were not in the heart. Being regenerated by Faith, we are now taught what to believe; as if that regeneration could have been without Faith. WE LEARN CHRIST [Page 236] AFTER BAPTISM; AS IF THERE COULD HAVE BEEN ANY BAPTISM, WITHOUT FAITH IN CHRIST.

SECT. V. Christianity therefore is not there in its purity; but much corrupted.

WHICH is a sufficient Argument to prove that the Christian Religion is not sincerely preserved in that Church: and ought to with-hold us from joyning with them, in imposing thus upon the Christian World; and thereby breaking the bond of Unity; and turning Men away from the Faith, by the palpable falsities and absurd mixtures, which are brought into it; and that as neces­sary parts of the Faith of Christ. To the a­dulterating of which we ought by no means to consent; but maintain it in that purity, wherein the Apostles delivered it to their Suc­cessors: as we find it set down in the Works of a great many following Doctors of the Church; whose Names I forbear, but are ready at hand to make good what I quoted just now out of Irenaeus. Who acknowledges him for a sincere Christian, who holds fast [...] (as Epiphanius recites his [Page 237] words, which were then extant in Greek) that Rule of Faith, which he received in Bap­tism, firm and unmoveable. He cannot be a Heretick who thus believes on the Son of God, in the sense wherein the Nicene Creed (not adding any new Article of Faith, but only de­claring what was believed from the beginning) hath explained the Word: But they are Schis­maticks who call him so; and will not admit him into their Communion, unless he consent to other things, and hold them to be equally certain, and necessary, with the Ancient Rule of Faith.

SECT. VI. Answer to an Evasion from the force of the foregoing Argument.

TO pretend that all those Articles of Faith, which they now impose, though not expresly mentioned in the Creed, yet are contained in one Article of it, Viz. in the be­lief of the Holy Catholick Church; is, in effect, to make all the rest of the Creed unnecessary, and to establish this sole Rule of Faith in the room of it. For if by believing the Catho­lick Church, we are to understand, as they would have us, whatsoever the Catholick [Page 238] Church propounds: then it had been enough to have said to those Catechumens that came for Baptism, Do you believe in the Holy Ca­tholick Church? and to add any more had been utterly superfluous.

But the vanity of this further appears, in that none of the ancient Doctors who have ex­pounded the Creed (and there are many of them) have given any such sense of that Ar­ticle of the Catholick Church: Nay, it was not in the most ancient forms of Faith: nor doth the Church truly Catholick teach any thing as necessary to be believed to Salvation, but what is contained in the Creed. For we do, in their own sense, believe the Catholick Church; but not the Roman Catholick Church (which their Creed will have to be the Mo­ther and Mistress of all Churches:) because, to omit many other absurdities which are in it, there was a Catholick Church before there was a Roman: and to say, that they believe the Catholick Church, meaning thereby the Ro­man, is nothing more than to say, they be­lieve themselves.

SECT. VII. Their absurd Explication of the Unity of the Catholick Church.

NOTHING therefore can be further from the Truth, than that Explication of the Ʋnity of the Catholick Church; which is delivered in the Roman Catechism, publi­shed by the Authority of the same Pope Pius IV. in pursuance of the Council of Trent. Wherein the Catechumen is taught to believe and profess, that the Catholick Church is one, not only because of one Faith (and other rea­sons mentioned by the Apostle, Ephes. iv.) and because it is subject to one invisible Governor, which is Christ: But, because it is subject also to one visible Governor, who holds the Roman Chair, the legitimate Successor of St. Peter. Concerning whom it is the unanimous opinion of all the Fathers, that this visible Head is neces­sary to constitute, and conserve the unity of the Church. And to this Head or Pastor, Christ hath given the authority of ruling and govern­ing the whole Church, as the Vicar and Mini­ster of his Power.

Thus that Catechism teaches, in the First Part, the IX. Article, n. 11, 12, 13. Which (besides that it is confuted by the plain demon­stration [Page 240] now mentioned; that Christ had a Catholick Church, which had unity in it self, when there was no Roman Church) is directly contrary to the constant Doctrine, not only of the Scripture; but of all the Fathers; (whose consent they falsly boast of) and of many Popes of Rome; and of Councils also, both General, and particular; even of the Coun­cils of Lateran and Trent; which by appro­ving the Five First General Councils, who condemn this Supremacy of the Bishop of Rome, do in effect condemn it themselves.

SECT. VIII. Which forbids us to joyn in Communion with them, upon such Terms.

TO that Church then we ought to ad­here, which hath kept the Rule of Faith, once delivered to the Saints; simple, and un­mixed with humane inventions. Which if we admit, as necessary to Salvation; we betray the truth of Christ, and are false and unjust to innumerable Christian Brethren: who by Baptism are admitted into a state of Salvation, but hereby unmercifully cut off from the Bo­dy of Christ; though they have that Faith, which makes them true Members of it.

[Page 241] This is the Great Crime of the Roman Church; and may suffice, instead of all other demonstrations, to prove that they have cor­rupted themselves, and departed from the sim­plicity that is in Christ. For this very Ar­ticle alone (which is a part of their Faith) that there is no Salvation, but by union with the Roman Catholick Church, and that by subje­ction to it; thrusts out of Heaven, not only the ancient Christian pious Emperors, who re­fused such subjection: But many of their an­cient Popes, who acknowledged their subjecti­on was due to the Christian Emperors; toge­ther with the ancient Patriarks and Fathers, assembled in many Councils; and the most fa­mous Christian Churches; the most glorious Martyrs and Saints of Christ, that the best times of Christianity have known; and, to say nothing of after Ages, the present Chri­stians of Greece, Russia, Armenia, Syria, Ethi­opia; who by this Article of subjection to the Catholick Roman Church, are all excluded from Christian communion, and must perish everlastingly.

For Bellonius says, that in his travels he met with Nine sorts of Christians at Jerusalem; Eight of which Nine know nothing of this U­niversal Bishop, or do not regard him: and of the Ninth, there is scarce half that acknow­ledges his Authority.

[Page 242] And yet there are Men among them, of no mean note and number, who have the confi­dence to tell us, that by the Catholick Church, which we are bound to believe, is to be un­derstood the Bishop of Rome: whose Decla­rations, when he will determine any thing to be of Faith, we all ought to receive. And though we are assured, as much as are that there was such a Person as St. Peter, that Christ never gave him (much less his Successors) any Authority at all over his whole Church: Yet now, to deny the Pope's Supremacy is such a Heresie, that let a Man be never so Ortho­dox in all other points of the Catholick Faith, this alone is sufficient to make him be excom­municated and cut off from the Body of Christ.

Witness our King Henry VIII. who was excommunicated, and his Kingdom given a­way for no other fault, by a Bull of Paul the Third: who affirms in the beginning of that Bull, that herein he acted by Divine authority; which (according as God saith in the Prophet Jeremiah) had set him over Nations and King­doms, to root up and destroy, as well as to build and plant; having the supreme power over all Kings and People. throughout the whole Earth. Which certainly is such new Language, never known in the Church for many Ages; that they who are not convinced thereby of the corruption of Christian Religion in the Ro­man [Page 243] Church, have their Eyes blinded with the Worldly Splendor of it.

SECT. IX. But on the other side, not to slight Epi­scopal Authority.

YET on the other hand, it must be ac­knowledged, that this enormous pow­er which they have usurped, is a very strong proof of the high Authority of Christian Bi­shops in the Church; and of the great reve­rence that was paid to them by Christian Peo­ple. Who otherways would never have thus submitted to their will and pleasure; had not the obedience which they had been wont al­ways to yield to their authority, disposed them to be brought by little and little under an ab­solute subjection.

Nor would there have been reason for those Cautions, which St. Peter gives to the Gover­nors of God's Church (not at Rome, but else­where, 1 Pet. 5. 2, 3.) not to Lord it over them: if they had not been invested with a power, which all Christians reverenced so much, that it might more easily be abused, than contemned; and sooner perswade Peo­ple to follow them with a blind obedience, [Page 244] than to slight their judgment, and refuse to conform to their Injunctions.

And therefore whosoever they are that now despise all Ecclesiastical Authority, we may be sure they have swerved from the true Princi­ples of Christianity: and they also are altoge­ther inexcusable, who shake off the Episcopal Government, and refuse to be subject to it, under a pretence that there ought to be an e­quality among Christ's 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 [Page 245] 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 [Page 246] 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.

[Page 247] 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.

[Page 248] 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.

[Page 249] 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 Pagans, among whom, as Grotius observes, it was lawful for the Poets, to sing what they pleased, though [Page 250] never so lewd, concerning the Gods, and for the Epicures to take Providence out of the World: while the Jews were made ridicu­lous, and the Christians most barbarously used, as if they had been the vilest of Mankind. Of which more anon.

SECT. XII. The Romanists themselves overthrow their own Religion.

THAT argument also which he urges for Christianity against the Pagans, that the chief Points of Christian Doctrine, were ac­knowledged by some or other of the best and greatest among them; may be used by us also for the Faith to which we now hold: there being several learned Writers in the Roman Church, who have acknowledged our belief to be sufficient to Salvation; and the Points which they have superadded, having been lookt upon by the most excellent Persons a­mong them, only as meer Scholastical opini­ons; and not certain Truths, of which we can have a full assurance.

Here I might show, how the sufficiency of the Scripture hath been owned; and the A­postles Creed likewise confessed to contain all [Page 251] things that are absolutely necessary to be be­lieved to salvation. But because I would not have this Book swell above the bigness of the foregoing, I shall let them alone: and instance only in the Doctrine of Transubstantiation, which is now pressed with so much violence upon the Christian World; but most plainly condemned by Gratian in their Canon Law, and by the Author, or Authors of the Canon of the Mass it self.

About the former we may be satisfied out of the Decretum, if we look into the Third part, and the second Distinction, concerning Consecration. Where in the XL VIII. Chapter out of St. Austin and Prosper, he says, The heavenly bread, which is truly Christs flesh, suo modo, after a sort or manner is called the Body of Christ: whereas revera in truth it is the Sacrament of his Body, which was hanged upon the Cross: and the sacrificing of the flesh of Christ, by the hand of the Priest, is called his death, and passion, and crucifixion, not in the Truth of the thing, but in a signifying mystery. Which words are so directly against the pre­sent sense of the Roman Church, that no Pro­testant can speak more expresly and clearly a­gainst it; nor desire a plainer confutation of it; unless it be that of the Gloss upon those words, which is this: The celestial Sacra­ment, which truly represents the flesh of Christ, is said to be the Body of Christ; but improperly: [Page 252] whence it is said to be so, suo modo, sed non rei veritate, after a manner, but not in the truth of the thing. So the sense is, it is called Christs body; that is, it is signified thereby.

And if we look further into the LII. Chap­ter, we find he saith Christ was sacrificed but once, in semet ipso, in himself, when he hung upon the Cross, &c. Yet is offered daily in Sa­cramento, in the Sacrament, which the Church frequents in memory of that thing. Which Sa­crifice in the next Chapter he calls exemplum, the example, or resemblance of that upon the Cross, offered in remembrance of his Death. Which is sufficient to convince us that they be­lieved in those days, as we do now, and not as the Roman Church doth; else He would not have called that, which he says was truly the flesh of Christ, the heavenly bread. But to put all out of doubt, let us turn to the lxxii. Chapter, and there we find these remarkable words out of St. Austin, which fully explain the business, Because it is not lawful for Christ to be devoured by our teeth, therefore our Lord would have this Bread and this Wine in a My­stery, by consecration of the Holy Spirit, to be potentially created his flesh and blood, and to be daily mystically offered for the life of the World. They are potentially then or virtually made his Body and Blood, though but Bread and Wine in themselves: and of this Sacrifice which is [Page 253] thus wonderfully made in commemoration of Christ, (as he adds out of St. Hierom, Chap. lxxvi.) it is lawful to eat; but of that which Christ offered on the Cross, secundum se, ac­cording to it self none can eat.

But the Canon of the Mass will more abun­dantly convince us, that he or they that made it, did not believe any thing of Transubstan­tiation. For First, after the Consecration of the Bread and Wine, the Priest signs them ten times, at least, with the sign of the Cross: which can have no excuse made for it, (but is the greatest impudence) if it be indeed Christ Himself who lies before the Priest, whom he thus crosses; For sure he doth not intend to bless Christ, or to drive away the Devil from him, or any such like thing, for which those Crossings are used in that Church.

But more than this, (2dly,) it is observable, that after Consecration also, the Priest still calls Christ's Body, Panem Sanctum, the holy Bread of Eternal life; which shows that, when this Rule was made, they believed the Bread to be still remaining.

A further Indication of which, is, that (3dly) the Priest proceeds to beseech God, that He would vouchsafe to look upon that Sacrifice of his gifts, with a propitious and ferene coun­tenance; and to accept them, as He did the gift of his Servant Abel, and the Sacrifice of Abraham, and that which his High-Priest [Page 254] Melchisedeck offered to Him. Which is most absurdly spoken, if the Priest there offer Christ himself unto God; For then he inter­cedes with him for our Intercessor, as if he needed our Prayers: and besides, compares Him with the first-fruits of the Flock, and the spoils of War; which is so incongruous, and so much below his heavenly glory, that an un­prejudiced Man cannot but think, they who composed that Prayer, looked upon those gifts which they offered, as still Bread and Wine.

Which appears more fully (4thly) from what follows in the next Prayer, where, bow­ing profoundly, and laying his hands upon the Altar, the Priest humbly intreats God in this manner; Command these things to be carried by the hands of thy holy Angel, to thy high Al­tar, into the presence of thy Divine Majesty. Where there are two plain testimonies against their present doctrine. For First, nothing but the Bread and Wine can be called haec these things; which in no propriety of speech can signifie the very natural body of Christ. Who (secondly) can by none of God's Angels be carried into Heaven, being there already; nor brought more than He is into the pre­sence of the Divine Majesty, where He was before the Priest said Mass, and sits for ever there at God's right hand.

Had they that composed this Prayer believ­ed any thing of Transubstantiation, they would [Page 255] have said, (and could not have said otherways, if they said any thing of this matter) Almighty God, behold here, before me upon thy Altar, lies thy only begotten Son Jesus Christ, by my sacri­fice unto Thee: that very Christ who is at thy right hand, I now take into my hands to present unto thy Majesty, under the form of Bread and Wine. Him thou canst not reject, nor me his Priest, who offer Him unto Thee, &c. Or some such like words, more befitting their present notions, than desiring an Angel may carry what the Priest offers, and present it unto GOD.

But we find quite contrary, which is the last thing I shall observe, that in conclusion, the Priest acknowledges, that by Christ Jesus God always creates, and sanctifies and quickens, and blesses (making a cross upon the Host and the Chalice, at every one of those three last words) all these good things. Which can be meant of nothing but the Bread and Wine consecrated to the commemoration and representation of Christ's body and bloud sacrificed for us. For Christ's own very natural body and bloud can­not in any tolerable sense, be said to be conti­nually created and quickned, or made alive: unless you will suppose him to have been dead before, nay not to have been at all. For crea­tion implies the thing not to have been; and vivification, not to have been then alive, when it was quickned.

[Page 256] Yet this fancy, of Christs real presence in the Sacrament, by Transubstantiation, against which there are such numerous Testimonies in their own Communion Service, is now become the main Article of their Religion. For we all know, to our great grief and astonishment, that when the publick Authority of this Realm was on their side, subscription was not urged to any Article of their Religion upon such vi­olent and bloudy terms, as unto this of the Real Presence. The Mystery of which iniqui­ty, as a great Man of our own said, in the Age before us, cannot be better resolved than into the powerful and deceitful working of Satan; who delights thus to do despite to our Lord, and to his Religion; by seducing his profes­sed Subjects into a belief of such things as make them and Him ridiculous unto unbelie­vers; and ingage them in the worst kind of Rebellion, he could imagine, by worshipping Bread and Wine instead of their Saviour: and all this upon the least occasions and shallowest reasons.

SECT. XIII. Other Instances of it.

BUT besides these plain confessions of that Church against it self, there are ma­ny [Page 257] other things, (which I shall but just name) wherein we have the testimony of several of their own learned Men (ready to be produced) for our, and against their belief: proving clearly that the present, is not the old Reli­gion of that Church; but that they have brought into it many Innovations: by adding to the Canonical Books of Scripture; by making their vulgar Latine Translation of the Bible (about which they themselves cannot agree) authentical; by forbidding the People to read the holy Scriptures in their own Language; and by denying them the publick Prayers in a Lan­guage they understand; by giving the Pope, not only a new Title of Universal Bishop, but an authority and jurisdiction, which was never heard of for many Ages; by increasing the num­ber of Sacraments, and altering their nature; by taking away the Cup from the People; and turning the Sacrament of Christs body and bloud into a proper expiatory sacrifice; by celebrating the Eucharist, without any body to communicate; by setting up Images in Churches, and ordaining Religious Worship to be given to them; by in­vocating Saints and Angels; (as was said be­fore) and by the Doctrine of Purgatory, and In­dulgences, and many other; together with a vast number of strange ceremonies, in the making holy water, consecrating bells, &c. For which no antiquity can be pretended.

[Page 258] The woful effect of which is this (if we may speak the plain Truth) that by pressing upon Mens belief a great deal too much, and placing great vertue in trifles, they have tempted Men to believe nothing at all. As is apparent from hence; that where and when (as an excellent Writer of our own speaks) this Religion hath most absolutely commanded, there and then Atheism or Infidelity hath most abounded. And how should it do otherwise? when, as he observes, so many lying Legends have been ob­truded upon Mens belief, and so many false Miracles forged to justifie them, as are very likely to make suspicious Men question the truth of all: And so many weak and frivolous ceremonies devised, and such abundance of ri­diculous observances in Religion introduced, as are no less apt to beget a secret contempt and scorn of it in witty Men: and consequent­ly Atheism and Impiety; if they have this per­swasion setled in their mind (which is indea­voured to be rooted in them from their child­hood) that if they be not of that Religion, they were as good be of none at all: And when a great part also of the Doctrines now mentioned, so apparently make for the tempo­ral ends of those who teach them; that saga­cious Men can scarce forbear thinking, they were on purpose devised to serve those de­signs: That particular doctrine also of Tran­substantiation being so portentous, that joyned [Page 259] with the forenamed perswasion, of No Papists no Christians, it hath in all probability brought more than Averroes to this resolution; since Christians eat that which they adore, let my Soul be among the Philosophers: And lastly, the pretence which is so common, that there is no ground to believe the Scriptures, but their Churches infallibility; and yet no ground to believe their Churches infallibility, but some Texts of Scripture; being too plain a way to lead those who discern the labyrinth wherein they are, to believe neither Church nor Scri­pture.

SECT. XIV. Whereby they have spoil'd Christianity, as the Pagans did the Natural Religion.

THESE things, which have been already urged by the Writers of our Church, for the conviction of those who are capable of it, I repeat here again; because they seem to me very powerful for the preservation of those, who are not already tainted, or too far gone in that delusion. Which is so great, that (to summ up all belonging to this Head) we may safely say, Popery is just such a deprava­tion of the true Christian Religion, as Paga­nism [Page 260] was of the Natural Religion. There cannot be a righter conception of it, than this; which appears too plainly, in the absurd do­ctrines and opinions, which they have mingled with the Christian Faith; in their multiplied superstitions; in their fabulous relations of the Saints, wherein they have surpassed the very Poets themselves; and (to pass by the rest) in their prostrating themselves before Images; and giving religious worship to Men departed.

Which last instance, furnished the Pagans of Cochin with this answer to the Jesuits (as Christoph. Borrus, one of that Order, relates) when they pressed upon them the belief of one God, and no more. We do believe it, said they; but those whom you see us worship in their Images, were Men of great Sanctity; whom pious People therefore worship accor­ding to their merit, just as you give to the A­postles and Martyrs and Confessors divers de­grees of honour and religious service, as you know them to have excelled in vertue and pie­ty. And that they might confirm this to be their sense of the Divinity, they bid the Je­suites observe one part of the Altar in their Temple to be void of Images, and to be hid in an obscure and dark place; which they said was the proper seat of the most high God, the Maker of Heaven and Earth, who could not be represented in any form and shape: [Page 261] and that the Images which stood about that place were the representations of their Inter­cessors with Him; who having great power with the most high God, did obtain many gifts and blessings for those that invocated them. How this differs from the notions of the Roman Church, I do not see; unless it be in this, that they have sometimes adventured to represent God himself in a shape. Other­wise the worship is the very same (the dead Men, who are the objects of it, only changed) and may very well justifie us, if we say, (and therein we speak very moderately) that their worship is an Image, at least, of the ancient Ido­latry. And moves them (to make the resem­blance more perfect) unto the very same rage and violence, which was in the Pagans, against all those that differ from them, and cannot con­sent to worship God in that way: prosecuting them with all manner of cruelty, as if they were utter enemies of God, and of all Reli­gion.

By which we may certainly know that they are so far from being the only true Christians, that they are a very degenerate part of Christs Church: wanting that great mark of his faith­ful Disciples, to love one another, even as Christ loved us. To which they are such strangers, that quite contrary, they not only hate and persecute, but endeavour, as I said, to root out those from the face of the Earth; who [Page 262] obediently believe all that they can find our Lord and his Apostles have delivered; and profess they are ready with all their hearts to receive and do, whatsoever any body can fur­ther teach them, to be his mind: Nay, are very desirous and diligent to know it; spa­ring no pains to understand the whole Truth, as it is in Christ Jesus.

SECT. XV. Answer to what they say about Miracles.

THEY pretend indeed abundance of Mi­racles wrought in their Church, as a suf­ficient condemnation of those who obstinately refuse to invocate Saints, to worship their I­mages and the consecrated Hoste, to believe Purgatory and all other things, for the proof of which these wonders are alledged. But herein also they imitate the Pagans, who were guilty of the like deceit: and the same answer will serve here, which Grotius gives there (L. iv. Sect. 8.) in his confutation of the old Ido­latry. For First, the wisest Men among them have rejected many of these Miracles, as not supported by the testimony of any credible witnesses; nay, as plain fictions. Others also of them, which are pretended to be of [Page 263] better credit, hapned in some private place, in the night, before one or two Persons: whose eyes crafty Priests (as he speaks) might easily delude with false shows and counterfeit appea­rances of things. And further, there are o­thers which only raise admiration among Peo­ple ignorant of the nature of things; and are no true miracles.

I deny not, but there may have things been done among them, which no humane power could effect by the strength of natural causes; and yet no Divine, that is, omnipotent Power be needful to their production. For those Spirits, which are interposed between God and Man, are able by their nimbleness, cun­ning, activity, and strength to make such strange application of things (very distant) one to ano­ther, as shall astonish the Spectators with won­derful effects. But there is too great reason to think they are not good Spirits, that do these feats; because they revive hereby the ancient superstition, or uphold the Image of it still in the Christian World; to the great dishonour of our Saviour, and the indanger­ing the Souls of his People. Who have been so far misled, as not only to fancy great Vir­tue in the Images of the Saints; and to cry up also some Images, particularly of our Lady (of Loretto for instance) as indued with some singular power and vertue, which is not to be found in others: but to honour them so high­ly, [Page 264] as for one Miracle said to be done by a Cru­cifix, to report a hundred to be wrought at such or such a Shrine of hers.

It is very considerable also (to omit the rest) which he notes, in the V. Book, out of the Law of Moses; that it supposes God might permit some wonders to be done, only for their trial; whether the People would persist in the worship of the true God; which had been confirmed by undoubted and far greater and more numerous Miracles. Read Deuteron. xiii. 1, 2, 3, &c.

This is excellently expressed, and with ad­vantage, by a great Man of our own; in these words, or to this effect. The Doctrine which we believe, that is, the Bible, hath been con­firmed, as is confessed on all sides, by innu­merable supernatural and truly Divine Mi­racles; and consequently the Doctrine of the Roman Church, which in many points is plain­ly opposite to the Bible, is condemned by them: I mean the Miracles of Christ and his Apostles. And therefore if any strange things have been done in that Church, they prove nothing but the truth of Scripture: which foretold, that (God's Providence permitting it, and the wickedness of the World deserving it) strange signs, and wonders should be wrought, to confirm false doctrine; that they which love not the Truth might be given over to strong de­lusions. So that now we have reason rather to [Page 265] suspect and be afraid of pretended Miracles, as signs of false Doctrine; than much to regard them, as certain arguments of Truth. Neither is it strange, that God should permit some true wonders to be done, to delude those who have forged so many wonders, to deceive the World.

SECT. XVI. Answer to another Objection.

BUT it is not likely, they say, that Religi­on should be thus depraved in the Roman Church; because their Ancestors were Men of greater vertue and honesty, than to suffer the least alteration.

Which is the very thing that is alledged by the Jews, why they should not believe our Sa­viour was unjustly condemned, and his Reli­gion rejected by their Priests and Elders; as Grotius observes in the Vth. Book. Out of which I might produce several things, as I have done out of the foregoing, to prove the vanity of the Romish Traditions, as well as of the Jewish; and show also how they have brought back Judaism, in a great measure, by the vast burden of Rites and Ceremonies, wherewith they have incumbered Christian Religion: But I shall wave all this (because [Page 266] I would make this Book as short as the rest) and only observe, in answer to what was now pretended; that whosoever shall consider (as he speaks of the Ancestors of the Jews) what kind of Men for several Ages sate in the Chair of Rome, and how ignorant the People gene­rally were; he cannot wonder at the corrup­tion, of which we complain.

Let him but read, First, the censures which their own Authors have passed upon several Popes, as meer Epicures, and Men void of all Religion, &c. And then the bitter complaints which St. Bernard himself makes (and that while he wrote to a Pope) of the Vices which were then annexed, even to the very Papacy: and further, the description which such Men, as Marsilius of Padua make of the Church of Rome, the whole Body of which, he saith, was so infected, by the plenitude of power, which is allowed to the Pope, that it might be more truly called a shop of Traffique, nay a Den of Thieves, than a Church of Christ: and (to come nearer to our own times) the forward­ness of their People, even since the Reforma­tion, to worship Men as Saints; before they were canonized by the Pope: and he will not think there hath been always such care and cau­tion used about that and such like matters, as they would have us believe.

We have a memorable instance of this thing last mentioned (to meddle with no other) in [Page 267] the Founder of the Jesuits Order, Ignatius Loiola: by whose merits People recommend­ed themselves to God (if we may believe the Pope himself) before he was declared to be a Saint. So Urban VIII. informs us in his ve­ry Bull or Decretal Letters for his Canoni­zation: where several miraculous Works are said to have been done for those, who fled to his help, and religiously worshipped his Image, and commended themselves to him (as the words are) with all their heart. He was made indeed a Beato by the preceding Pope: But the like stories are told of Xavier, one of Ig­natius his Companions, unto whose interces­sion the People applied themselves, and hoped in his merits (as the Bull for his Sainting tells us) even before he was made a Beato. So ex­ceeding prone they have been of late to run into Superstition; as they were more long ago in the days of St. Martin, who broke down an Altar, which had been set up by for­mer Bishops themselves, in honour of a Mar­tyr, as the People called him: who proved to be no better than a Highway-man (as St. Martin discovered) that had been executed for his Robberies, and there buried.

SECT. XVII. Popery and Mahometism had the same Original.

WE may safely therefore affirm, that the account which Grotius gives, in the beginning of the VI. Book, of the rise of Mahometism, may serve as well for the Ori­ginal of Popery. Which took its rise from the great decay of true piety; and the vain jangling that fell out among Christian People, by imploying their time in curious Questions: which made the vulgar at last not know what to believe, and to lay the fault upon the Scri­ptures; nay to avoid them as hurtful and dan­gerous. And then it was easie to lead them any whither, when they had for saken the Light which showed them their way: and began also to place Religion, not in purity of mind, but in Rites and Ceremonies; and to content themselves with such things, as served rather to exercise the Body, than to amend the Soul.

In short, that false Prophet Mahomet, and an Universal Bishop, sprang up both together, very near the same time: as Treason and Ido­latry setled themselves also together at the same time in the Age following. For the Pope [Page 269] under the pretence of retaining Images, which the Constantinopolitane Emperour destroyed, revolted from him; denyed him the tribute that was wont, till then, to be paid him, even out of Rome it self, as well as other places; and, denying him all obedience, plainly thrust him out of Italy. This account Zonaras, and others give of Gregory the II.'s proceeding against Leo Isaurus: and thus the Bishop of Rome, by his Papal Authority, became the first Author of defection from a lawful Prince, upon the account of Religion.

SECT. XVIII. And supports its self by the same means.

IF we look further into what was said be­fore about Mahometism, we shall find that Popery stands, and upholds it self, by the very same shameful means, which keep up the Re­ligion of that false Prophet. By force, that is, and violence: compelling Men, where they have any power, to consent to what they say, or rather to feign a consent to what they do not believe. Which discovers the weakness of that Religion, and of the reasons of those that profess it: For he that extorts assent (as was said in the Book foregoing) by sense of [Page 270] pain, or fear of punishment; plainly confes­ses, by that very proceeding, that he distrusts his Arguments.

At the best, they require belief of Men, without all liberty of inquiring into Religion. For the vulgar (just as in Turky) are prohi­bited to read the Books which are accounted holy: which is a manifest sign of its iniquity (as he there speaks of the Turkish Religion;) for justly may that merchandize be suspected, which is obtruded upon this condition; that it must not be lookt into, not examined. This is the way of the grossest deceivers; who will not submit themselves to a trial, and refuse to give any account: but will have us submit to their Authority, and take, what such Men as they say, upon trust. Which is the Method of the Roman Church, who are wont to put doubting of any part of their doctrine among mortal sins: And so, for fear what the issue may be, will not suffer their People to try their Religion; with indifference, that is, with true liberty of judgment, and with a re­solution, to doubt of it, if the grounds of it appear upon examination to be uncertain, and to leave it, if they prove apparently false.

It is true indeed (as it there follows) there is not in every Man the like capacity of know­ledge, and quicksightedness to discern between truth and falshood: Many also are carried a­way into error by pride; others by inordinate [Page 271] passions or affections; and some by custome and imitation, or by the weakness of their un­derstandings, and forwardness to judge with­out due consideration, or advice with their proper Guides. But those very Books, which the Roman Church pretends may mislead Men (and therefore will not let them use) teach them in the first and principal place to purge themselves from all naughty affections; and then to be sober-minded, and not too forward to determine things on their own heads; but to reverence their judgments, who are over them in the Lord: and not to pretend to Re­ligion, nor imagine they can judge a-right, till they be humble, and meek, and without any other design, than this alone of saving their Souls. Now the Divine Goodness forbids us to think, that such Men shall not be able to find the way to eternal Salvation, who seek for it in God's own Word, and in this manner; without any by-respect to honour or worldly advantage; and, with intire submission of themselves and all they have to Him, implo­ring his assistance, that they may attain it. Which are in effect, the very words of Justin Martyr and Origen.

And truly, since GOD hath implanted in Mens minds the power and faculty of judging; there is no part of truth that better deserves the imployment of this faculty about it, than that of which we cannot be ignorant without [Page 272] hazard of our Salvation. After this, whoso­ever inquires with a godly mind, he shall not dangerously erre: And where should he en­quire after it, but in God's most holy Word? without which we cannot know whether there be either Church or Priest or any thing else, wherein they would have us trust.

SECT. XIX. And refuses to be tried by Scripture.

IT is a manifest sign therefore of imposture, that, when they cannot for shame, but some­times suffer their Religion to be tried, yet they will not have it tried by the holy Scriptures: In the reading of which (as was excellently said in the conclusion of the foregoing Books) no man can be deceived, but he who hath first deceived himself. For the Writers of them were more faithful, and fuller of Divine In­spiration, than either to defraud us of any ne­cessary part of Divine Truth; or to hide it in a Cloud, so that we cannot see it.

Why then should any body decline this way of trial? unless they see themselves so mani­festly condemned by the holy Scriptures; that they dare not let their cause be brought into so clear a light. Which hurts indeed sore [Page 273] eyes; but comforts and delights those that are sound: showing us so plainly what we are to embrace and what to refuse, and being so sure and so perfect a Guide in all such matters; that S. Hilary not only commends and admires the Emperor Constantius for desiring a Faith, according to what was written: But saith, He is an Antichrist who refuses this; and an Ana­thema that counterfeits it. And thereupon calls to him, in this manner; O Emperour, thou seekest for faith; hearken to it, not out of new little Papers, but of the Books of God. There we must seek for it, if we mean to find it: and if they be silent and can tell us nothing (says St. Ambrose) who shall dare to speak?

Let us not therefore bring deceitful ballances (they are the words of S. Austin, in his second Book of Baptism, Chap. vi.) wherein we may weigh what we list, and as we list, after our own liking; saying, This is heavy, that is light: But let us bring the Divine Ballance, out of the holy Scriptures (as out of the Lords Treasures) and in that let us weigh what is most ponderous: or rather let not us weigh, but acknowledge those things, which are already weighed by the Lord.

Yes, say they of the Church of Rome, we will be put into that Ballance, and tryed by the Scriptures; but not by them alone. Which is, in effect, to refuse to be tried by them: for they give testimony to their own fulness, and perfection and plainness too, in things [Page 274] necessary; and so do all other Christian Wri­ters that succeeded the Apostles; who do not send us to turn over we know not how many other Volumes, but tell us here we may be abundantly satisfied. In so much that the first Christian Emperor Constantine (the Father of Constantius now mentioned) admonished the Bishops in the famous Council of Nice to con­sult with these heavenly inspired Writings, as their Guide and Rule in all their Debates; because they perspicuously instruct us (as his very words are) what to believe in divine things, and therefore they ought, he told them, to fetch from thence, the Resolution of those things, which should come in question. To which Cardinal Bellarmine indeed is pleased to say, that Constantine truly was a Great Em­perour, but no great Doctor: But as herein he speaks too scornfully of him; so he re­flects no less upon the understanding and judg­ment of those venerable Fathers assembled in that Council, which (as Theodoret tells us in his Ecclesiastical History) was composed of Men excelling in Apostolical gifts, and many of them carried in their bodies the marks of the Lord Jesus, and were, for the far greater part, a Multitude of Martyrs assembled toge­ther: who all consented unto, and followed this wholsome counsel of the Emperour: (as he there testifies) knowing he did but speak the sense of the truly Catholick Church.

[Page 275] Which did not meerly bid Men hear it, and bring all doctrines to its touchstone: but con­fessed plainly that even the Church it self must be tried by the Scriptures. It is the express sentence of the same S. Austin, in his Book of the Ʋnity of the Church. Where in the second Chapter he saith, the question then was (as it is now) where is the Church? Now what shall we do, says he? seek for it in our own words? or in the words of our Head, our Lord Jesus Christ? I think we ought to seek it rather in his words, who is the Truth; and best knows his own Body. And in the beginning of the third Chapter, thus proceeds; Let us not hear, thus say I, and thus sayest thou: but let us hear, thus saith the Lord. The Lords Books there are certainly; to whose. authority we both con­sent, we both believe, we both yield obedience: there let us seek the Church; there let us dis­cuss our cause.

And to name no more, the Author of the imperfect work upon St. Matthew, (carrying the name of S. Chrysostome) declares this so fully, that it leaves no doubt in us, what course they took for satisfaction in this business. Heretofore, says he, there were many ways, whereby one might know what was the true Church of Christ; and what was Gentilism: but now there is no way to know what is the true Church of Christ, but by the Scriptures. Why so? Because all those things which belong [Page 276] properly to Christ in truth and reality; those heresies have also in show and in appearance. They have Scriptures, Baptism, Eucharist, and all the rest, even Christ himself; like as we have. Therefore if any one would know which is the true Church of Christ; how should he know it, in such a confusion of multitude, but only by the Scriptures? which he repeats over again a little after, he therefore that would know which is the true Church of Christ, how should he know it, but by the Scriptures?

To them let us go, and in them let us rest: and if you are the Disciples of the Gospel, may we say to the Romanists (as Athanasius does to the Followers of Apolinarius, in his Book about the Incarnation of Christ) ‘Do not speak unrighteously against the Lord, but walk in what is written and done. But if you will talk of different things from what are written, why do you contend with us; who dare not hear nor speak, beside those things which are written? Our Lord telling us, if you abide in the word, even in my word, you shall be free indeed. What immodest frenzy is this, to speak things, which are not written? and to devise things which are strangers to piety?’

To which, if we faithfully adhere, there is this to be added for our incouragement; that though we should mistake in the sense of the Scriptures yet they secure us, that if we with [Page 277] honest and upright hearts continue to inquire after the truth, (designing nothing else) that error shall not prejudice us: But God will either discover to us his mind, or not con­demn us for our error of weakness, not of wilfulness.

SECT. XX. The Vanity of their appeal to Traditions.

AS for Interpretations of Scripture by Tradition, they may be pretended and talkt of; but cannot be produced in most pla­ces, where we are desirous of that help: which we gladly receive, when we can have it by a truly Universal consent. But as for particular interpretations of the ancient Fa­thers, they do not absolutely agree with each other, in their Expositions of those Texts, upon which controversies of greatest moment are now grounded. Nay, they oft times pro­pound divers interpretations alike probable. And sometimes plainly intimate their doubt­fulness, and make but imperfect conjectures; in such a manner, as if they intended to ex­cite Posterity to seek for further resolution. Therefore we shall not dissent from them, though we do not assent to all their particular [Page 278] interpretations. Nay, we cannot more dis­sent from them, than by following their inter­pretations on such strict terms as the Roma­nists would bind us all to do; when they seem to make for their advantage. For then, there is not the least surmise or conjecture of any one Father, but must suffice against the joynt Authority of all the rest. To which Rule (of serving their interest) they are so true, that they stick not to reject any interpretation of the Fathers, when they think good: and, which is more, to prefer their own expositions be­fore theirs.

And so they do in the matter of all other Traditions, though called Apostolical. For instance, the threefold immersion in Baptism, which seems to have flowed from an Apostolical Canon, is long ago abolished (saith their Canus) by a contrary custome. And so is the custome of giving the communion to Infants (which prevailed, says their Maldonate, for 600. Years in the Church) not only antiquated by them, but decreed to be unlawful. Which clearly shows that they might, if they pleased, make an end of all the controversies that trou­ble the Church; without any disparagement (but rather with the increase) of its Authority. For challenging a power to alter even the In­stitutions of Jesus Christ, (as they have done in taking away the Cup from the People in the Holy Communion) and much more those of [Page 279] the Apostles: what need all this stir about A­postolical Traditions, or the Decrees of the Church? which they may lay aside at their pleasure; and have laid aside, as appears by many other instances, besides those now na­med, that may be given of it.

But it is sufficient for the direction of every honest hearted Man to know (which is as cer­tain as any thing of that nature can be, and may be undoubtedly relyed on) that nothing is clearer in the Tradition of the Church than this: that the Doctors of it declare the Scri­ptures to be full and perspicuous in all needful matters. And therefore, there needs no other Tradition, but the Tradition of the Scrip­tures: which satisfie us abundantly, in the Truth of all those things which are universal­ly received.

SECT. XXI. And their guilt in what they say about the holy Scriptures.

THERE cannot therefore be a greater demonstration of their guilt than this, that notwithstanding such evident testimonies from the Scriptures themselves, and the con­current stream of the ancient Doctors of [Page 280] Christ's Church; they have been forced (to avoid this trial by the Scriptures) to say so many scandalous things as they have done, in disparagement of the Sacred Writings. Many of them are commonly known, and I am not willing to repeat the rest; but only say this great truth: that whether they will or no, their Church, such as it is, receives all its Au­thority from the Scriptures, and not the Scri­ptures from it. For we can have no notion, as was said before, of a Church, or of its authority; but from the Scriptures. Which therefore must be of greater authority, than that which receives authority from them, and be first supposed to be infallible, before they can make us believe any thing else is so. For we must be secure of the proof before we can be sure of the thing proved by it; otherwise it is no proof, but leaves us as much in doubt as we were before it was alledged.

If they say (and what else can be said, with any colour of reason?) that we must indeed learn their Churches infallibility from the Scri­ptures; but then learn the rest from their Church: mark, I beseech you, what follows. Then it is manifest, First, that they themselves make the Scriptures the Rule of Faith, in this one Article, at least, concerning the Catholick Churches infallibility. Which we must there­fore believe (and for no other reason) be­cause [Page 281] the Scriptures which we first infallibly believe, do teach and prove it.

Whence it plainly follows that private Men may, and must be assured of the Truth of Scriptures (without the help of their Church­es Authority) before they can believe any thing else: because it is the ground for their belief of that infallibility which their Church pre­tends; which to them is the General Rule of Faith.

And from thence it follows further, that the Scriptures, which to us are the only Rule of Faith, ought to be acknowledged by them to be more than so; even the Rule of their Rule of Faith. And if it be so; what reason can any Man alledge, why it should not be the im­mediate Rule of Faith (without sending us elsewhere to seek it) in all other Articles of the Creed, as well as in that of their pretend­ed infallible Church.

We may appeal to all the World, and call Heaven and Earth, Angels and Men to witness, between us and the Roman Church (as a wor­thy Champion of our Cause did long ago) whether the Articles of Christ's Incarnation, his Death, Passion, Burial, Resurrection, As­cension, Intercession, the Resurrection of the Dead, and life everlasting, &c. be not much more plainly set down in the Scriptures, to any Mans apprehension whatsoever; than the in­fallibility of the present Roman Church is, in [Page 282] such words as these, Thou art Peter, &c. Feed my Sheep, or any other from whence they chal­lenge it. And therefore why should we be required to learn these, or any other part of Christian Faith meerly from their Church, when we learn them so easily by the Scrip­tures; in which they are to be found more clearly delivered, than any thing we read a­bout their Church?

Let no Man doubt, but if the Holy Ghost will teach us that Article of the Churches In­fallibility, immediately by the Scriptures without the help of the Churches infallible Authority (as they themselves are forced to confess, because else the Church can have no authority;) then He will immediately teach us by the same Scriptures, any other Article of our Creed, and whatsoever is necessary to Salvation, which are plainly and perspicuously enough set down in the Scriptures; without the help and assistance of the Churches infal­lible authority, which the Scriptures cannot be supposed to teach, but by places far more doubtful.

SECT. XXII. It is our Wisdom therefore to adhere to the Scriptures.

TO this Rule then let us stick; keeping those words of our Saviour always in mind, iii. Joh. 21, 22. He that doth evil, ha­teth the light; neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. Let that be his Guide, who would not go a­stray in dangerous Paths; into which he can­not fall, who keeps close to the directions of the Holy Books: wherein all necessary Truth being set down, as the most ancient and best Doctors unanimously agree, we are certain (every way) by believing them, to believe all necessary Truth; and if our lives be accord­ingly (without which, they tell us, our belief will be vain) it is impossible we should fail of everlasting Salvation.

To these alone (as St. Austin speaks for himself, in his Book of Nature and Grace) we owe an absolute consent, without refusing any thing they propound to us. Whatsoever it be (as his words are in his CXII. Epistle) that is confirmed by the perspicuous authority of [Page 284] the divine Scriptures, those, viz. which are ca­nonical in the Church; it must be believed with­out any doubting. But as for any other witnesses or testimonies, to which thou art perswaded to give credit; thou mayest believe them, or not believe them, according as thou perceivest them to deserve or not deserve to be relied on. A great reverence is due to the Church and its testimony (though less to the present Church of Rome than others; because it hath so grosly abused the World by false records, and forged Miracles, and such like things) yet only as to an humane Testimony; which cannot equal that of the Holy Scriptures.

SECT. XXIII. Which have more manifest notes of cer­tainty than the Church.

FOR if we take their own way and me­thod, to assure our minds that we follow an infallible Guide, there is no note which they give of the true Church, which they say ought to be our Guide; but pleads far more strongly for the Holy Scriptures, that we should rather follow them, and give an un­doubted credit to them. I shall not run over all those Notes, nor examine the certainty of [Page 285] them; but only briefly name some of them and show, that if they prove any thing, it is the Authority of the Scriptures above the Church.

First, they say, the very name of the Ca­tholick Church is venerable, and ought to be regarded. But, as that Name is not proper to them alone, so, if there be any power in Names to make us respect any thing; what more awful than the Name of the Word of God, and the Sacred Scriptures, which were always given to these Books, to which we ad­vise all Christians to adhere.

The next Note, which is Antiquity, is on the side of the Scriptures also; which more justly claim to be ancienter than all other Books, which pretend to any Divinity; than the Catholick Church can claim to be ancienter than all other Societies, which call themselves by the Name of a Church. Nay, the Doctrine contained therein, must be supposed, as I have shown, to be before the Church; which is made by belief and profession of that Do­ctrine: and the Old Testament certainly writ­ten, long before the Church was made Ca­tholick.

As for unity, in that the Church is not compa­rable to the Scriptures, whose agreement and consent of parts is admirable. And if we speak of the surest bond of true Catholick Ʋnity, it is as manifest as the Sun, that the Holy Scriptures lay [Page 286] the foundation of it, and preserve us in it (if we adhere to them) by keeping us close to one Lord, one Faith, one Baptism: but the Church of Rome, which hath usurped the Name of Catholick, makes this blessed Unity impossible. For, there being but two ways to it, either that we all agree in our Opinions about Reli­gion, or that while we differ it be no hinder­ance to Communion; they have made the lat­ter as impossible as the former: because they make it absolutely necessary to communion and salvation, to believe in every thing as they do.

The like might be said of Holiness and effi­cacy of Doctrine (which depends upon the Churches speaking according to the Scrip­tures) sanctity of the authors of our Religion (which cannot be known but out of the Scri­ptures) the glory of Miracles, the light of Prophecy, and all the rest: but I shall only touch upon one more, the Amplitude and U­niversality of the Church, in which they make their boast. But herein the Scriptures most evidently excel; their Authority being there sacred, where the Church of Rome (whose Notes these are) is not known, or not regar­ded. For all Christians in the World, of what­soever Sect they be, believe the Scriptures to be the Word of God: whereas they alone say, that they are the only true Church of God. All Christians besides, who know any [Page 287] thing of this pretence of theirs, absolutely deny it; and maintain the Divinity and Au­thority of the Scriptures, against all their Cavils.

SECT. XXIV. The great incouragement we have to do so.

BY following the Scriptures then, we fol­low the surest Guide by their own con­fession. For first, by following the Scriptures, we are certainly led by God; but by follow­ing the Church, we are only led by Men. And consequently the Faith we build upon the Scriptures is a Divine Faith; but the Faith we build upon the authority of the Church meerly, can be no more than humane. For the Scriptures are fully and amply proved to be of Divine Authority, by all those Argu­ments, which are alledged in the Third Book of this Work: the like to which cannot be produced to prove the infallible authority of the Church. Which cannot so much as pre­tend that God hath bid us believe it, but by sending us to the Holy Scriptures; from whence it derives all its Authority.

[Page 288] Which is the second thing to be considered (and here I will take the liberty to transcribe part of the discourse of a great Man on this Subject, with some Additions) that by follow­ing the Scriptures, we follow that which they themselves are forced to follow (as was noted before) and on which they intirely depend, for the proof of their own authority; on which they would have us intirely depend. Who have reason rather to rely, on that which they rely: and in so doing tacitely confess the Scriptures are of greatest authority; and that they are surer of their Truth, than of the Churches Infallibility.

And Thirdly, by following the Scriptures, we follow that which must be true, if their Church (which they would have us follow) have any truth in it; for their Church cannot but give attestation to them: whereas, if we follow their Church we must follow that, which, though the Scriptures be true, may be false; nay, which, if the Scriptures be true, must be false, because the Scriptures testifie against it.

Further, (4thly) to follow the Scriptures, we have God's express Warrant, and Com­mandment; without any colour for any pro­hibition: but to believe their Church infal­lible, we have no commandment, much less [Page 289] any express Commandment; nay, have reason to think, we are prohibited so to do in such words as those, Beware of false Prophets. Believe not every Spirit, but try the Spirits whether they are of God, &c. Which require us to examine before we trust; and conse­quently not to give up our selves blindfold to those who confidently claim the infallibi­lity of St. Peter; but cannot produce any evi­dence of it.

Again, (5thly) by following the Scriptures, we shall keep to that which was always belie­ved, and every where received: But by fol­lowing the Church of Rome we shall make our selves guilty of the changes and alterations which they have made (as another great Cham­pion of our Church hath observed) in the A­postolical Creed, (by making a new one, con­taining things that hold no conformity with the Apostles) and in the Apostolical succession (by ingrossing the whole succession to Rome, and making other Bishops to be but the Pope's Deputies, as to their Jurisdiction) and in the Apostolical Government (by erecting a new and Universal Monarchy in the Church) and lastly in the Apostolical Communion, by excommuni­cating the greatest part of the holy Catholick Church.

By (6thly) following the Roman Church also, [Page 290] we shall be bound to hold many things, not only above Reason, but against it: whereas by following the Scriptures, we shall only be­lieve some Mysteries, but no impossibilities, some things above reason, but nothing con­trary to it. For, though there be things in Scripture, which had they not been revealed, reason could not have discovered; yet there is nothing there, which being revealed, can by true reason be confuted.

(7thly) Contrary to flesh and blood indeed there are many things contained in the Scrip­tures; & therefore by following them, we shall believe a Religion, which notwithstanding that great prejudice which Men had to it, prevail­ed and inlarged it self over the World in a short time; without any assistance from worldly power, wit or policy; nay, against all these: whereas the Roman Church hath got all its Authority over Mens Consciences, by no other means, than by devising false Re­cords, false Miracles and Reports (as was said before) and by complying with Mens corrupt affections, or by persecuting those that would not comply; and by all other such like world­ly means, whether of policy or force.

(8thly) To which add, that by following the Scriptures, we shall believe a Religion, whose first Preachers and Professors could have no [Page 291] worldly ends to serve (as hath been demon­strated in the foregoing Books) but rather were to expect, as they every where found, nothing but disgrace, vile nay cruel usage, by all manner of punishments: whereas the head of the Roman Church, it is even palpable, makes their Religion the Instrument of his Ambition, and seeks thereby to intitle himself, directly or indirectly, to the Monarchy of the World: And besides, it is evident to him that hath but half an eye, as we say, that most of the Doctrines which they have added to the Scriptures, make one way or other, for the honour or temporal advantage of the Teach­ers of them.

(9thly) Again, following the Scriptures, we shall embrace a Religion of admirable simpli­city: whereas the Roman Church and doctrine is even loaded with an infinity of weak, child­ish, unsavory Superstitions and Ceremonies: under which its own Children have groaned and heavily complained.

(10thly) Those Holy Books also teach us, that we must not promise our selves salvation, unless we effectually mortifie all our evil af­fections and lusts; and forsaking every sin whatsoever, betake our selves to the practice of all Christian Vertue: But the Roman Church opens an easier and broader way to [Page 292] Salvation; permitting at least this to be taught for as good and Catholick Doctrine as any o­ther; that though a Man have continued all his life long in a course of sin, without the practice of any vertue, he may notwithstand­ing be let into Heaven by an act of attrition at the hour of Death, if joyned with confession, or by an act of Contrition without Confession. And therefore in this and several other re­gards, the Religion of that Church is not so holy, as the Doctrine of Christ and his Apo­stles delivered in the Scriptures: and conse­quently is not so likely to come, from the Fountain of Holiness and Goodness.

(11thly) But whatsoever ways they are plea­sed to devise, to humour Mens depraved ap­petites, we are sure of this advantage by fol­lowing the Scriptures, which they cannot pre­tend to by following their Church. That if we happen to entertain an erroneous opinion, grounded, as we think, upon some place of Scripture, it is implicitly retracted and con­demned, by our precedent full and intire assent to all things contained in the Scriptures; and our general resolution to hold nothing contra­ry to them, nor admit any thing (as necessary to salvation) that cannot be proved by them. Which makes the error that we unwittingly and unwillingly hold against the Scriptures, less dangerous: because our adherence to the [Page 293] Scriptures is nearer, closer and firmer, than it is to our particular error. Whereas by following their Church, not knowing what it is (whether the whole Body of People in that Communion, or a General Council, or the Pope, in, or out of a Council) we shall have no such excuse for our errors: but they will be rather much aggravated, by our ad­hering so strictly to a doubtful and uncertain Rule; unto which the People in that Commu­nion sticking closer, than they do to the Word of God, it lessens the value of all the Truths which they believe; and doubles the guilt of all their errors.

And lastly, as this is a great satisfaction to our selves, so there is this to be added for the comfort of others also. That by following the Scriptures, we shall learn to bear with one another in our different opinions, about things which cannot thereby be determined; nay, in things which are not directly against it, or wherein we are not yet sufficiently instructed: But by following the Roman Church we shall be taught to pass the heaviest sentences upon all those, that believe not in all things, as we do; nay, to take the severest courses with them, though they be Men of the most innocent and useful lives; conforming themselves in all things to the Precepts of Christ Jesus, and to the Authority of their Governors for his [Page 294] sake, where it doth not manifestly contra­dict Him.

To conclude this, we for our parts are of the same mind, even towards them, which Grotius before observed the Apostles were of towards the Jews: From whom, saith he (and let the words be taken, as if spoken by us, to those of the Roman Communion) they would not so much as exact an acknow­ledgment of their happiness, in being delive­red from the heavy Yoke of Rites and Ce­remonies that lay upon them: But, if they would admit of the Commandments of Christ, which are full of all goodness, easily permit­ted them to follow what course of life they pleased in matters of indifferency; provided they would not impose the necessity of obser­ving them upon others.

SECT. XXV. Conclusion of all.

UPON these terms we are ready to a­gree with them; and I conclude all with this memorable Proposal, which E­rasmus made in a Letter to Johannes Slechta, a Friend of his in Bohemia, at the very be­ginning [Page 295] of the Reformation, MD XIX.

This would reconcile People to the Church of Rome, if all things were not so particu­larly defined, and made a matter of Faith, which we would have to belong to it: but those only which are evidently expressed in the Holy Scriptures; or without which we do not see any way to be saved.

To this purpose a few things are suffici­ent; and a few things may be sooner per­swaded than a great many.

Now out of one Article, we make Six Hundred: some of which are such, that, without indangering Piety, we may either be ignorant, or doubt of them. And, such is the nature of Mankind, that what is once defined, we hold tooth and nail; and will by no means part with it.

But when all's done, the summ of Chri­stian Philosophy lies in this; That we un­derstand all our Hope to be placed in God, who freely gives us all things by his Son Jesus; by whose Death we are redeemed, into whose Body we are planted by Baptism; that being dead to the lusts of this World, we may live according to his Doctrine and Example; not only abstaining from all evil, but indeavouring to deserve well of every Body: assd that if any adversity happen, we bear it couragiously, in hope of a future re­ward; which, without all doubt, waits for [Page 296] all pious Persons at the coming of Christ: and that we make such progress from vertue to vertue; as notwithstanding to arrogate nothing to our selves, but to ascribe all the good, that is in us, or that we can do, un­to GOD.

These things chiefly are to be inculcated, and beaten into the minds of Men; so that they become, as it were, their Nature. But if any will search into those things, which are more abstruse about the Divine Na­ture, the Hypostasis of Christ, or the Sa­craments, that they may raise their minds the higher, and draw them from things here below; let them do so: provided that eve­ry body be not compelied presently to believe, what seems good to this or that Person.

For as out of large Deeds arise sooner Law-suits; so are differences begotten, by very many definitions.

And let us not be ashamed to answer to some things, God knows how it may be done: it is sufficient for me to believe that it is done.

I know that Christ's pure Body and Blood is to be purely received by those that are pure; and that He would have this to be a most holy token and pledge, both of his love to us, and of our Christian concord among our selves. And therefore I will examine my self, and make a strict search; whether [Page 297] there be any thing in me that ill agrees with Christ; whether any discord with my Neighbour.

But how the Ten Predicaments are there, how the Bread is Transubstantiated by the mystical words, (or, as He explains himself in the latter end of his Book, upon lxxxiv. Psal.) how the body of Christ is there, whe­ther under the substance of Bread, or under the species of Bread and Wine, and such like; doth not much conduce, in my judg­ment, to proficiency in piety, &c.

By these, and other such innumerable di­sputations, in which some triumph; the minds of Men are called away from those things, which alone are to the purpose.

To conclude, it will be of great moment to establish the concord of the World; if all secular Princes, and especially the Bishop of Rome, would abstain from all appearance of Tyranny, and of Covetousness.

For Men easily start back, when they see slavery is prepared for them; when they see they are not invited to piety, but in­veigled to be made a prey.

If they perceive us to be harmless, to be beneficent; they will most easily credit us, and intrust themselves with us. Thus He.

It would not be very hard to make a longer Book on this Subject: But this is [Page 298] sufficient (as Grotius speaks in the begin­ning of this Discourse, about the Truth of Christian Religion) to convince those whose understandings are rightly disposed, and are not pertinaciously set against all further in­formation. But no Arguments can be found of force enough to convince a froward will, and perswade perverse affections: which make Men uncapable of Moral Truth, most of all of Divine. Which will not enter (as the Wise man speaks) into a malicious Soul; nor dwell in the Body that is sub­ject unto sin. For the Holy Spirit of Dis­cipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.