TRUE RELIGION EXPLAINED And defended against the Archenemies therwithal in these times, In six. Books. Published by Authority for the common good.  
Buy the truth P 〈…〉  
LONDON Printed for Ri. Royston in Ivy lane. 1632  
T C●●●ll sculp.    

The mind of the frontisp●●●, or title page.  
1. jehevah at the top ●eaching out 〈…〉 the old to the Iew, and the new to the 〈…〉 former with a promise, 〈…〉 the latt●… of the Gentle●… in the Gospel without ex●…●…on of any, Hom. 1●….  
2 Religion, the effects whereof the Apos●… jam. 1. 2●.  
1 For her habit. she hath a 〈◊〉 garment t●… she regards not the transiently wealth and ●…ty of this world.  
2 She holds the book in her hand, where ●n the law●… God is written.  
3 Her breast is ba●●, to show her Can●on and 〈◊〉  
4 She leaves upon the Cross, because thereupon 〈…〉 finds rest and quiet repose.  
5 Winged sheiss to reach men to mount up al●…  
6 As it were shining by a radiant 〈…〉 that she dispels the misty dark● 〈◊〉 of the mind.  
7 The bridle is hung upon the cross to teach men how that they ought to curb, bridle, and sub●… the tri●●le●● passions of the mind.  
8 She treads and examples upon death, because she●… very have and downfall of death.  
3 The Christian kneels upon the Cross, which he m●… take up▪ Mat. 16. 24. having glory shining upon him to represent the brightness of the Gospel and t●… Religion.  
4 The Turk stands with his sword in his hand, by which he defends his Religion that sprang from Mah●met, a false Prophet, foretold in general by Christ, Mat. 24. 5. 24. also a half Moon.  
5 The Iew kneels, having the two tables of the law by which he hopes to be saved, not as yet believing in Christ, because his eyes are blinded. Isaiah. 29. 10.  
6 The Pagan hath the sun before him, which together with other creatures he is wont toworship: howbeit hope there is that all the heatheo shall become the subjects of Christ's Kingdom, Psal. 72. 11.   

A Recapitulation of the chief points, according to the several sections of each Book.  
The Preface shows the occasion of this work.  

The Contents of the first Book.  
SECT. I. IN the first section it is proved there is a God.  
2 That there is but one God.  
3 All perfection is in God.  
4 And that after an infinite manner  
5 God is eternal, omnipotent, omniscient, and absolutely good.  
6 God is the cause of all things.  
7 Answer to an objection concerning the cause of evil.  
8 Against them which imagine there are two principles, the one good and the other evil.  
9 The whole universe is governed by God.  
10 So are all sublunary things, yea every particular and singular thing.  
11 Which is declared by the preservation of Empires.  
12 And by miracles.  
13 Especially such as were wrought amongst the jews, which are verified by the long continuance of their Religion.  
14 Also by the truth and antiquity of Moses.  
15 And by the testimonies of strangers and aliens from the covenans.  
16 The same likewise is confirmed by predictions and other arguments.  
17 An objection answered for that no miracles are now to be 〈◊〉 as formerly hath been.  
18 And that iniquity so great●…nds in these days.  
19 In so much that good and go●dly men are oppressed, abused.  
20 But this is retorted to prove the immortality of souls after the death and ●…lution of bodies.  
21 Which truth is further confirmed by tradition.  
22 Namely such, as no reason can be alleged against it.  
23 But ●…ther many arguments make for it.  
24 Whence it follows that the end of man is his happiness and welfare after this life.  
25 Which to obtain, true Religion must be sought for, the same being the only way to eternity.   

The Contents of the second Book.  
SECT. I. TO the end it may appear that the title of true Religion, agrees to Christian Religion, the Author here proves first that Jesus once lived upon earth.  
2 And that he suffered an ignominious and reproachful death.  
3 Howbeit after his death, he was worshipped and adored by wise men.  
4 The cause of which their worshipping him, could be no other than for the wonders and miracles that were wrought by him.  
5 And these miracles were not to be attributed to any efficacy of rature, or to the power of the Devil: but proceeded only from the power of God.  
6 The Author further shows the truth of jesus his resurrection by sufficient testimonies.  
7 He answers a doubt, for that the resurrection seems impossible.  
8 This resurrection of Jesus being granted it serves to confirm the truth of his doctrine.  
9 Christian Religion excels all other Religions in the world.  
10 As is proved, first from the excellency of the reward which is promised and propounded thereunto.  
11 Whereupon by the way, an objection is answered, for that it seems impossible for bodies once dissolved, to be restored again to their former integrity.  
12 Secondly, the former truth is confirmed by the exact holiness of Christian precepts, touching the worship and service of God.  
13 Also from those courteous duties of humanity, which we owe and aught to perform to our neighbours, though hurt or injured by them.  
14 Also from the union and love of man and wife.  
15 From the use of Temporal goods and commodities.  
16 From an Oath.  
17 And from other Christian Acts.  
18 Answer to an objection taken from the controversies that are among Christians.  
19 The excellency of Christian Religion is further declared from the dignity of its author.  
20 From the wonderful propagation thereof.  
21 Specially considering the weakness and simplicity of them which at the beginning taught the same.  
22 Together with the great impediments which might have withheld men from embracing it, or deterred them from professing the same.  
23 Answer made to them that do desire stronger arguments.   

The Contents of the third Book.  
SECT. I. HEre is shown the authority of the books of the new covenant.  
2 Such books as have names of authors are the same men's writings whose names they bear.  
3 Concerning such books as anciently were questioned the doubt taken away.  
4 Those books that have no name prefixed, have su●…en● authority, as is proved from the quality of the writings themselves.  
5 The holy pen men of these books writ nothing but truth, because they had certain notice thereof.  
6 And because they would not lie.  
7 This is also evident by the miracles they wrought:  
8 And likewise because the events of many things therein recorded, have made it appear the same were divinely inspired.  
9 And lastly from the care God was to have, that counterfeit writings might not be obtruded or forged in the Church.  
10 An objection answered that sundry of these books, were not reserved by all.  
11 A scruple taken away for that some impossibilities sleme to be 〈…〉:  
12 Or such things as are r●… p●… to reason.  
13 Another doubt answered, touching some diversity ●…rie●●, that seem to be in those writings.  
14 The consideration of foreign testimonies; which indeed make more for these books that against them.  
15 Answer made to that objection, concerning the adulterating or falsifying of scripture.  
16 Lastly, the authority of the books of the old Testament is verified.   

The Contents of the fourth Book.  
SECT. I. IN particular, such Religions as be repugnant to Christianity are confuted.  
2 And first against Pa●…nisme here is proved, that there is but one God: that created minds are good or evil: The good are not to be worshipped, but according to God's prescript.  
3 The bad Spirits are worshipped by the Pagans, which is an odious thing.  
4 Against the Pagans worshopping of ●en deceased.  
5 Against the worshipping of stars and elements.  
6 Against the worshipping of bruit beasts.  
7 Lastly against the worshipping of such things as are no substances.  
8 Answer to the Pagans objection taken from some miracles that were wrought among them.  
9 And from their Oracles.  
10 The Religion of the Pagans is thereby confuted, for that the same of it own accord faded away as soon as humane helps failed.  
11 Answer to them that ascribe the beginning and downfall of any Religion to the efficacy of the stars.  
12 Lastly, the chief points of Christian Religion were approved of by the wisest of the Pagans: and if any thing seem incredible therein, the like may be found amongst the Pagans.   

The Contents of the fifth Book.  
SECT. I. IVdaisme is confuted.  
2 The jews ought to account the miracles of jesus for sufficient.  
3 Answer to that which they say, these miracles were done by the assistance of Devils.  
4 And by the power of words or syllables.  
5 That the miracles done by jesus were divine, and that he taught the worship of one God who is the maker of the world.  
6 Answer to an objection taken from the difference that is between the law of Moses and of Jesus: and that there might be a more perfect law given than that of Moses.  
7 The law of Moses was observed by jesus while he lived upon earth: and no other precepts were afterward abolished, but sue●… were not essen tally good.  
8 Such were the sacrifices which of themselves were nev● wel-pleasing unto God:  
9 Also the difference of me●…  
10 And of days;  
11 And outward Circumcision.  
12 And yet, the Apostles of jesus were gentle in the permission of toleration thereof.  
13 An argument against the jews, for that they grant t●…er● was a worthy Messias promised.  
14 The same Messias came at the time appointed.  
15 Answer to that which they object concerning the deferring of his coming, for the sins of the people:  
16 Also from the present state of the jews, compared with those things which the Law promised.  
17 jesus is proved to be the Messias, by those things which were foretold concerning the Messias.  
18 Answer to what is said of some things not yet fulfilled:  
19 Also to that which is objected touching the m●…e state, and miserable death of jesus:  
20 As though they had been honest men that put him to death.  
21 Answer to that objection of many Gods, which they say are worshipped by the Christians:  
22 Also that the humane nature is worshipped.  
23 A conclusion of this part, with prayer, and supplication to God for the jews.   

The Contents of the sixth and last Book.  
SECT. I. MAhumetanisme confuted the original thereof 〈◊〉 set down.  
2 The ground of Mahumetism● overthrown, chiefly for that the make it unlawful for men the●… inquire into their Religion.  
3 Proofs against the Mahu●…●ans out of the sacred w●… of Hebrews and Christians.  
4 Mahumet compared w●… Christ in their persons.  
5 In their Acts.  
6 The first Professors of both Religions.  
7 The manner how both laws were propagated and published.  
8 Lastly, the precepts of both compared.  
9 Answer to that which Mahumetans object concerning the son of God.  
10 Sundry absurdities are repeated out of the books of the mahometans.  
11 A conclusion of the whole work directed to Christians, who are admonished of their duty by occasion of all that hath been said before in the several books.    

A Christian prayer for the adversaries of true Religion.  
MErciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldst the death of a sinner, but rather that he should be converted and live, have mercy upon all Jews, Turks, Infidels and Heretics, and take from them all ignorance, hardness of heart, and contempt of thy word, and so fetch them home (blessed Lord) to thy flock, that they may be saved among the remnant of the true Israelites, and be made one f●ld ●nderone sleepheard, jesus Christ our Lord, who liveth and reigneth with thee and the holy Ghost, now and ever. Amen.   

OF THE TRUTH OF Christian Religion.  
The Preface, showing the occasion of this work.  
I Have eftsoons 
The occasion of the work.  been demanded by a man, that hath deserved excellent well of his Country, and of learning, and of me also, what the argument of those books was, which were written by me in my Country language, in the behalf of Christian Religion: Neither do I wonder that he should make such a question: For he that with so good judgement did apply himself to the reading of all things worthy to be read, was not ignorant with what skill that matter hath been handled by Raymond Sebund, after a subtle Philosophical manner; by judovicus Vives, in diverse Dialogues; but especially with most learning and eloquence, by their famous Mornay. Wherefore the translating of them into the vulgar tongue, was more for use, than for making any new work: Whereof, what other men will judge, I know not, but this I am persuaded will satisfy him, if I tell him, how that reading, not only those Authors above mentioned; but also the writings of the jews, for their old jewish, and also of Christians, for our Christian Religion; I thought good withal to use my own judgement, (such as it is) and give some freedom to my mind, which my body wanted when I writ that work. For it seemed to me most sitting to contend for the truth only with truth, and that also with such truth, as whereof I was persuaded fully in my own mind. For I know it were but a vanity in me to go about to teach others to credit those things that I could not be persuaded of myself: Therefore omitting such arguments as in my judgement were of less importance, as also the authority of those books which either I certainly knew, or justly suspected to be forged and counterfeit, I have made choice of such reasons both out of ancient & later writings, as may be best approved of. And as for those which pleased me best, the same I did both methodically dispose, and also expounded as plainly as I could, distinguishing them by certain verses, whereby they might be the better committed to memory.  
For my purpose was to benefit all my Countrymen, but specially Sea-faring-men, that they might not (as too many do) lose and misspend their time. Wherefore beginning with the commendation of our Country, which for skill and diligence in Navigation excels the jest, I exhorted them to use that art, not only for their own proper gain and commodity, but also for the propagation of true Christian Religion. For neither is there wanting matter for such their endeavours, since that they might try their fortunes abroad in far distant-forren Countries, and make incursions either upon the Pagans, such as live in Arabia and Guinea; or upon the mahometans, as those under the dominion of the Turk, the Persian, and Carthaginians; or lastly, upon the jews, and such as at this day are professed enemies of Christianity, which are dispersed thorough the most parts of the world. Neither are there wanting such wicked men, as do (secretly for fear) harbour the poison of error, and publish the same unto the weaker sort, when they see fit opportunity. Against which evils my desire is we may be well fortified with truth; And that such as are furnished with learning, would endeavour according to their ability to confute errors: and in the mean while let others beware that they be not surprised by those that are enemies of the truth. For which end, that I may make it appear how that Religion is no vain frivolous thing; in my first book I do begin at the ground or foundation thereof, which is, That there is a God: This truth I thus proceed to prove, as followeth.   

The first Book. OF THE TRUNESSE OF Christian Religion.  

SECT. I.  
That there is a God.  
THAT there are somethings●hich ●hich 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 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 conting nt manner: And this, what ever it be, (whereof by and by we shall speak) is that which is meant by divine power or Godhead.  
Another reason to prove that there is some such divine Majesty, is taken from the most manifest consent of all Nations, such I mean as have not the light of reason altogether eclipsed or abolished by their savage cruelty, and wild affections. For seeing that such things as proceed from man's will and arbitrement are not the same with all men, but often subject to mutability: yet this notion is every where admitted of, and never was denied by any, no not by Aristotle himself, a man not very credulous in this kind. Therefore there must needs be some agent that extends itself unto all mankind: which can be no other than either the Oracle of God himself, or some tradition derived from the first parents of mankind: The former whereof if we admit, than we have that which is in question; or if the later be granted, yet there can no good reason be given why we may think that those first parents should gull all posterity with any fulsity 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 relics 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 si lie and simple should any way devise how to deceive one another.  
Neither let any man here object, that in sundry ages there have been some most commonly, which either could not believe, or else would not profess they believed that there was a God. For inasmuch as the number of such Atheists was but small, and in regard that strait way upon the discussing of their rersons, their opinion generally was set at naught; thence it appears, that this proceeded, not from the use of right reason, which is common to men; but either from the affectation of singularity, such as was in him that would needs demonstrate the snow to be black; or from a corrupt mind, like as when meats to a distempered palate do taste otherwise than indeed they are. But especially because both histories and other writings declare that by how much any man was the more honest, by so much the more diligently did he preserve and increase this knowledge in himself concerning God.  
And further, that this conceit so opposite to the anciently received opinion, chiefly proceeds from the bad disposition of those whom it would most of all profit or advantage if there were no God, that is, no judge of humane actions; 'tis evident in this respect, for that whatsoever they conclude or determine, whether it be concerning the succession of some l●…age without beginning, or the confluence of Moors in the Sun, or what other thing soever they say in this matter, the same hath in it no less, if not more difficulties and absurdities; neither can it be to any man, that doth but with indifferency ponder the thing, more credible than that opinion which is already received.  
As touching that which some men pretend, because they cannot see God, therefore they cannot believe that he is; if they see any thing, they see enough to convince them; for if this were truth, what an indignity were it for a man to believe he hath a soul, which notwithstanding he never saw more than the divine essence of God; neither ought we to deny that there is such a divine nature, when by our weak judgement we cannot comprehend the same; for this is common to every inferior creature, not to be able to comprehend those things that be of a higher and more excellent nature. Thus the bruit beasts conceive not what man is, much less do they know after what manner men do ordain and govern common wealths, measure the course of the stars, or sail upon the Ocean; for all these things are beyond and above their reach. Forasmuch then as man hath obtained a more excellent nature than the beasts, and that not of himself, thence he may conclude, that that same thing whereby he is advanced above the condition of bruits, is as far superior to him, as those bruits are below himself; and therefore some more noble nature there is which transcends his apprehension.   

SECT. II.  
That there is ba● one God.  
THis being manifest then that there is a God, it follows in the next place that we speak of some of his attributes; the first whereof is, that there is but one God, not many Gods. This truth may be declared, first, because God (as was said before) is that same thing or essence which is most necessary, and of himself. A thing is said to be necessary or of itself, not considered in any other respect or notion, but truly as it is according to its own nature and existence; now all particular things have such actual existence and being. But if so be thou suppose or grant there are many Gods, yet surely thou art not able to yield a reason why cach of them should of necessity have their being; neither why any man should believe that there are in number rather two Gods than three, or ten then five.  
Besides, the multiplication of those particular things that are of the same nature, proceeds from the exuperancy 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 distinguished: Now to make such a distinction in God, is altogether needless and impossible, 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 complete world, wherein there is one most beautiful and glorious part, the Sun: Likewise in man, the little world, there is but one special governing part, to wit, his soul or mind. Again, suppose there were two or three Gods, which being free and voluntary agents, had power to will contrary things; yet hereby one would be an obstacle or impediment to the other, so that they could not actuate and bring to pass their different or contrary desires; now to say that God, who is an omnipotent power, can be hindered, were a great dishonour to his Majesty. But let us proceed to some other of his attributes.   

SECT. III.  
That all perfection is in God.  
THat all perfection and accomplishment is in God may be thus demonstrated. What perfection soever there is in all or any of the creatures, the same either had a beginning, or else it had no beginning: To have no beginning is the property of God alone; and whatsoever had beginning, the same must needs be said to have something that gave to it such being. And further, seeing that amongst the creatures there is nothing that can be generated of nothing; it follows then that those perfections which appear to be in any effects, were the reason why the cause thereof could produce any thing accordingly, and so all are accomplished 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 itself, because that which is eternal hath no dependence upon any other thing, neither can be liable and subject unto their actions; or of itself, 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 said to be 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 creature that doth communicate any thing unto God, neither is he capable of aught that any other thing can impart, he being (as before we said) altogether absolute, entire, and necessary of himself.   

SECT. V.  
That God is eternal, omnipotent ●…s●…, 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 motion than those which want it; and those endued with understanding superior to such creatures as lack it; and those which are good better than those that come short in goodness; therefore from that which hath been spoken it follows, that all those attributes are in God, and that after an infinite manner. Thus is he infinite in life, that is, eternal; infinite power, that is, omnipotent; So likewise is he omniscient, and good beyond all compare   

SECT. VI  
That God is the Author and cause of all things.  
Furthermore it follows from that which hath been spoken, that what things soever subsist, the same have their original and first being from God: for we have proved that that which is necessary of itself, can be but one; whence we collect that all other things besides this had their original from some what 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 the care and helping hand of his parents; yea, and that with such a grace, as that the most excellent amongst Physicians and Philosophers, could never sufficiently admire the same; this verily shows the excellency of wisdom in the Author and workman of nature: 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 and bruit beasts do testify the same: for their parts are not framed & composed by the power and virtue of the matter whereof they consist, but by some superior and higher cause destinating them to a certain end.  
Neither is this plain by man and beasts alone, but also by plants and herbs, as hath accurately been observed by some Philosophers. This further is excellently noted by Strabo, concerning the situation of the waters, which, if we consider the quality of their matter, aught to be placed in the middle between the earth and the air, whereas the same are now included and dispersed within the earth, to the end they might be be no hindrance, 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 ●n understanding nature. Neither are all things only ordained for their proper ends, but also for the good and benefit of the whole Universe, as appears particularly in the water but now mentioned, which against its own proper nature is moved upward, that their should be no gaping vacuity in the world; which world is so composed, that the parts thereof do mutually sustain and uphold one another. Now it cannot possibly be, that this common end should be thus intended together with an inclination of things thereunto, but by the power and purpose of some intelligent nature, whereunto the whole Universe is in subjection. Moreover amongst the beasts there are certain actions observed to be so regular and orderly done, that it is manifest enough the same proceed from some kind of reason, as is plain in Pismires and Bees, and likewise in other creatures, which before they have experience do naturally eschew such things that are hurtful, and seek after such things as are profitable for them. Now that this instinct or inclination of seeking 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 virtue or efficacy to do any thing which is contrary, or above their ordinary course of operation: 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 fruitfulness of the earth, and for the preservation of living creatures, do so seasonably perform their course of motion, as that a man cannot devise any thing better. For though their motion thorough the Aequator were much much more simple, yet 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 things appointed for the service of man, who by his wit and reason can subdue the most rackle and impetuous creature among them; whence the very Stoics 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 whose sole appointment those fair and glorious bodies do 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 Epicycticall, do plainly show, that their establishment and being is from a free agent, not by the power of the matter in them.  
Moreover, the most perfect form and figure of this world, to wit its 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 expressly declare, that they were not tumbled together, or conjoined as they are, by chance, but wisely ordained by such an understanding as is endued with supereminent excellency. For what Ninny is there so sottish, what man so foolish, as to imagine, that so complete and exact a work as this, came to pass by haphazard? he might aswel think that the stones and trees of any building were united into the form of some house by chance, or scattered syllables and words became a Poem by mere fortune: A thing so unlikely, that even a few Geometrical figures espied on the Seashore, gave the beholder just ground to argue, that some man had been there; it being evident enough that such things could not proceed from mere chance.  
Furthermore, that mankind's was not from all eternity, but at a certain time had a common beginning, may be manifested by the course of Arts and Sciences, yea, by the very ground whereupon we tread, which was anciently rude and untilled, but afterward became possessed with juhabitants; which also the language spoken in some 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 from the instinct of nature, or evidence of reason, but from the perpetual and constant tradition of the Ancients, which was scarce ever interrupted in any place, either by the malice or misery of man: such was that ordinance for the kill of beasts in sacrifice, used in former times, and such also are now the modesty and shamefastness about venereal things, the celebration of marriages, and the banishment of incestuous persons.   

SECT. VII.  
Answer to that objection concerning the cause of evil.  
NEither need we unsay that which hath been spoken, because we see many evil things come to pass, the source and cause whereof being not from 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 assirme that those things which have true and real existence, may be the causes of some certain accidents, as namely of actions, or the like. The Almighty (we know) created both man, and those more honourable spirits, the Angels, endued with liberty of action; which liberty in itself is not sinful, yet by power thereof some sins may be committed: Now to make God the author of these sins, which are morally evil, is no better than blasphemy: how be it 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 the punishment of transgression; which to say is no impiety, since that such evils have nothing in them contrary to goodness, but rather they proceed from goodness itself like a bitter portion from a good Physician.   

SECT. VIII.  
Against the occasion 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 contraries, there may follow the ruin and destruction, but in no wise a well ordered composition of things. Neither is this to pass for truth, to wit, that as there is something good of itself, so likewise there must needs be something absolutely evil in itself; 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 universe is governed by the providence of God, it is evident, for that not only men, which have right reason and understanding, but also the fowls, and beasts both wild and tame, have in them some thing correspondent to reason, and 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, but can easily direct and order the same as he pleaseth. Hereunto also may that be referred which we have spoken before concerning the moving of things contrary to their proper nature for a common end.   

SECT. X.  
Yea sublunary things.  
But those men are much out on't that include this providence only with in the compass of Celestial orbs, and will have it to descend no lower than the Moon: for that it is extended unto every creature, it is plain; both by thereason but now mentioned; as also for that the courses and motions of the stars; as the best Philosophers do confess, and experience itself abundantly testifies, are ordained and appointed for the use of man. Now it stands but with equity that that creature should be mor● regarded for whose sake another is ordained, than that which is appointed for another's use.  
Neither are they less erroncous 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 processed, then verily God could not understand himself; neither should he be infinite in knowledge, as we have proved him before to be, if the same were not extended unto every thing. So than if God do know 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, as well in special as in general: And the very entities or common essences of things, which by the confession of the said Authors are preserved by God, the same cannot subsist but in their singulars; So that if these singulars, being forsaken by divine providence, may perish, then likewise may those general essences also.   

SECT. XI.  
This is further proved by the preservation of Empires.  
ANother forcihle argument of divine providence particularly over humane affairs, both Philosophers and Historians acknowledge to be taken from the preservation of Common wealths: first in general, for that wheresoever the course and order of ruling and obeying is once admitted, the same always continues there: Then also, oftentimes in particular, it is evident by the long continuation of this or that very form of government thorough many ages, as of a Monarchy with the Assyrians, Egyptians, & France; of an Aristocracy with the Venetians, and the like. For although man's wisdom and policy have some stroke in point of government; yet notwithstanding if we consider the multitude of wicked men, and the harms that may proceed from without, and what mutabilities are 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 also further manifest where it pleaseth God to change the form of government: for so it is, those men whom he useth as instruments for the effecting of that matter, as being determined for him, suppose they were like to Cyrus, or Alexander, or Caesar the Dictator, to them all things, even those which are above the reach of man's prudence, do succeed more beyond their desires and wishes than the diversity of humane casualties ordinarily doth permit. The which so great correspondence of events and concurrence of things to a certain end, is an argument that there is an all-guiding providence: like as in game at dice, a man may happen sometimes of a win●eing cast, but if he throw the same cast a hundred times together, every one will say, this proceeds from some skill or cunning he hath in the game: but to go on.   

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 things that were testified by sufficient witness living in the time when they, came to pass, such I mean as were impartial both for judgement and credulity, the same are not to be despised as altogether impossible. For in as much as God is both omnipotent and omniscient, what can hinder him to demonstrate 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 inferior 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: like as in well ordered kingdoms there is nothing done against the statutes and common laws but by by the arbitrement or permission of the Supreme Governors.   

SECT. XIII.  
Specially among the jews, whereunto credit may be given by reason of the long continuance of their Religion.  
NOw that therehave indeed been some miracles seen, though the credit of other histories be questionable, yet it is manifest enough in the jewish Religion: which albeit, it was destitute of all humane helps, yea, exposed to contempt and seorne; yet for all that, it hath still continued almost in all the climates and parts of the world even unto this day; whereas all other Religions (saving Christianity, which is the accomplishment of judaism) have either vanished away, together with the power and authority of them that governed, as it is in Paganism; or else are yet upheld by the strength and might of authority, as it is with Turkism. Now if it be demanded why judaism hath taken such deep root in the hearts of the 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, and again those parents from their progenitors, and so upward until the times of Moses and joshua, receive those miracles mentioned in Scripture, by certain and approved tradition; which miracles were done chiefly at the departing out of Egypt, and in that journey to Canaan, and in the entrance into that Holy Land, whereof their ancestors were then eye-witnesses. This in all probability was the cause which moved that people, other whiles stiffnecked enough, to take upon them the yoke of the Law, so cumbersome with rites and also that made wise men, instead of other notes of Religion which humane reason perhaps would have thought more f●● to admit of Circumcision, which could neither be endured without much grief, nor used without scorn by the Gentiles; having in it nothing commendab●… save only divine institution.   

SECT. XIIII.  
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 settled opinion and constant report amongst the Hebrews, that this same Moses ●as commended by the oracle of ●od to be a leader of the people, ●…t also because it is manifest enough, that he neither affected ●s own glory, nor desired their ●…ches; forasmuch as himself ●…veals his own faults and de●…nquences, which he might ●…v● concealed; and also he as●…gned the dignity of his kingdom and Priesthood unto ●…rangers, whence his own po●erity was brought to the common condition of Levites. By ●ll which it appears, that there was no cause in him why he ●hould forge untruths; Neither ●oth he use any dissembling or ●…lluring language, such as commonly colours over a lie, but ●…e speaks after a plain ingenious manner, according to the equality of the thing he treats of.  
Add hereunto the undoubted ●…ntiquity of the books of Moses, to which no other writings are therein comparable: An argument 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, of ancient form than that of the Syriac or Hebrew tongue: a● 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 what est●●me the writings of Moses had for antiquity amongst all the Gentiles. Thus what things he related concerning the beginning of the world, ●he same are found recorded in ●he most ancient histories of the Syrians, which are collected by Sanchun, and translated by Philo Byblius; and partly also found amongst the Indians and Egyptians: Hence it is that in Lin●●, H●siod, and many of the Grecians mention is made of a Chaos, which some have intimated by the name of an egg: also of the making of living creatures, and of man according to a divine I●…ge; and of man's dominion over other creatures; all which may be read in sundry Authors, specially 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 Platonics, and before them by a most ancient writer, (note those hymns, which go under that name) but of those verses which antiquity called Orphean verses, and that not because they had orphans 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. Arat●… and Catullus think that above the sphere or orb of the stars there is a divine habitation wherein blind Homer imagined there was petpetuall 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: the last point whereof is found in Orpheus and Hesi●d; whereupon the Gentiles that are commonly superstitious in following old fashious and customs, do number their particular times by nights, not by days. It was the opinion of Athenago●… that all things were ordered and disposed by the highest in●…lligence; of Aratus, that the stars were made by God; and ●fter the Grecians, of Virgil, that ●…e was infused into things by ●he Spirit of God: and that man was form of clay seemed not improbable to Hesiod, Homer, ●nd Callimachus: Lastly, Maxi●…us Tyrius affirms, that by the common consent of the Heathen, there is but one supreme God, which is the cause of all things. Thus also a celebration of the ●inishing of the creation within the space of seven days, which is termed the Sabbath, was observed not only amongst the Grecians and Italians (for of the Hebrowes it is clear ●●ough,) but also by the ancient people of Spain, France, a●…dia, commonly called the C●lta; who all had their seasons and times, distinguished into weeks, as is manifest out of Philostratus, Dion, Cassius, justin Martyr, Clemens Alexandrinus, and by the most ancient appellations of the days in the week.  
Moreover, the Egyptians taught that man at the beginning led his life in all simplicity, being naked in his body and not ashamed; whence came the Poet's fiction of the golden age, which was famous even amongst the judians, as Strabo relates: and that the lives of those which lived at the beginning, and afterward were protracted almost to the space of a thousand years, it witnessed by Berosus, Manethos, and others: which in deed seems the more probable, because it is recorded in the histories of many nations, that upon the openning of some Sepulchers, men's ●…od appeared to far bigges in former times than now, they are. C●… reports, and before him, very many Greeians, that ●…ly ●…ons appeared unto men before such time, as they by the multitude and ●einousnesse of their crimes did deprive themselves of that sa●…d acquaintance and conversation wish God, and his ministering Spirits. The wild life of the Giants which Moses mentions, may be ●ead almost every where in the Greek, and in some Latin Authors. 'Tis to be noted of Noah's ●…od, that almost all the histories and records of the heathen are drowned in it, yea even of such nations as were unknown till of late years: whereupon Varro called all the space before, the hid or unknown time. As touching those things which we find involved in the licentious fables of the Ports, the same, as far as they accord with the true story of Moses, are recorded by most ancient writers, such are Boros●s of the Chaldees, A●…bydentes of the Assyrians, who mentions the sending of a dove; as also Bluiarch of the Grecians; and Lucian, who saith, that as Hiaropolis in Syria, there is to he seen a most ancient history both of Noah's Ark, and of those that were saved therein, both me●… and beasts▪ the same is confirmed by Melon and Nich, Damasce●●. In what part of the world men lived before the flood, that note in Pliny of the building of joppes before the same flood doth testify. That the place whereon Nochs' Ark rested after the flood was in the G●rdien Mountains, it is manifest by the constant remembrance thereof with the Armenians from all ages until this time. juphet the father of the S●…, whence came Io●, or ●…ne lently they pronounced the word javon of the Grecians, and Humme●… of the Africans, and forth 〈◊〉, are names which are found in Moses his writings, as by josephius in the appellations or desirations of people and Countries, and also by others is observed. Which of the Poets do not point a●●he much-desired Path way to Heaven? The burning of Sed●ms is spoken of by Diedorus Siculus, Strabo, Tati●…, Pliny, and S●l●…. The most ancient use of Circumcision hath been related by Herodotus, Di●dor●s, Strabo, Phile Biblius; and now is rereined by the posterity of Abraham, to wit, not only the Hebrews, but also the Idumaans', Ismailites, & others. A certain history of Abraham, Isaac, jacob, and joseph, agreeing with that of Moses, was anciently extant in Phile Biblius out of Sanchuniath: in Berosus, Hecataeus, Damascenus, Atrapanus, Epolemus, Demetrius, and partly in that old Author of the aforesaid Orphean verses; and now also there are some remainden thereof in justin, out of Trogus, Pompaeus: And almost in every one of these authors aforenamed, there is some mention made of Moses and his Acts: more particularly, how he was taken out o● the waters, and preserved by Pharaohs daughter, 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, Lysimachus, and Chaerimen, concerning the departingout of Egypt.  
Neither will it enter into the heart of any wise man to think that Moses, (having so many enemies both of the Egyptians; and of other nations, as the Idumaans', Arabians, and Syrians,) would dare to divulge aught concerning the beginning of the world, and other ancient things, which either could be confuced by other more anesent writings, or were repugnant to the common-received opinion in those times; neither doubtless would he publi●…ny 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 〈◊〉, Strabo, and Pliny, by Tacitus also a and after all them by Dionysius Longintus in his book concerning subtlety of speech. Likewise jamnes and Mambres that resisted Moses in Egypt are mentioned by the Authors of the Talmud, by Pliny and Apulesus. Amongst others the Pythagorians speaks much of the law which was given by Moses, and of the 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 book of the Hebrews, touching 〈…〉 and others, seeing other whosoever gives credit unto Moses, (which to do no man can without great impudence 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, namely of Elius, Eliseus, and others, none may think them to be false or counterse it; because in those times when they 〈◊〉 wrought, the jewish Religion was more known to the neighbouring nations; by whom, for the diversity thereof from theirs, it was had in great hatred and disesteem, so as if any untruth had been broached therein, they could have easily then cons●ted the same.  
julian was an enemy as well to the jews as to the Christians: yet notwithstanding, the very evidence of history made him confess, that such men lived amongst the jews as were ●nspired with the holy Spirit of God; and 〈…〉 f●re 〈◊〉 on de● from heaven, upon the sacrifices of Moses and 〈◊〉 And verily 'tis well worth our observation, that amongst the Hebrews there were not only grievous punishments appointed for such men as did falsely assume to themselves the prophetical function, but also many Kings and great men, that might have by that office purchased authority to themselves, and likewise very many learned men as was Esdras and others, that ever durst arrogate this dignity, nor any man else, for diverse ages before the times of jesus.   

SECT. XVI.  
The same is proved by perdictions.  
But more unlikely it is, that so many thousand people should be deluded by the testimony of a continued public wonder, to wit, the holy Oracle, which after a resplendent manner shined from the breastplate 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 Aneestors 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 calamity and desolation that should bes●● him that did attempt to reedis●e 〈…〉 and that of the overthrow of the Temple at Bethel by a King, namely by I●siah, foretold above three hundred years before the thing came to pass. So like wise the very name and chief acts of Cyrus foretold by Esaiah: the event of Higher usalems siege by the Chald●ant, foreshown by jereuslah: So also daniel's prediction touching the removing of the Empire the Assyrians unto the Medes and Persians, then from them unto Alexander of Macedon, which afterward was quartered and divided unto Selencin and other Successors of Alexander. Likewise what evils the Hebrews should sustain of each of these, but chiefly from that notorious tyrant Antiochus in all being so clear prophecies that Pei phyr● himself, comparing here with such Grecian histories as were extant in his time, could no otherwise tell how to shift then off, than by saying that those things which were fathered up on Daniel, were written after such time as they came to, pass which is all one, as if one should deny that that was written in the time of Augustus which hath been punished 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 Helrews than of 〈◊〉 letter amongst the Romans. For this purpose also we might rehearse those many dreams that so exactly have accorded with the events, which to the dreamers were altogether unknown, aswell in themselves as in their causes, so that, without immodesty they 〈…〉 said to proceed from 〈…〉 or from any natural caus●●. The like is said of certain Ghosts. that have not only appeared to the eye, but also, have vt●●i●● audible speeches, as is related by such historious 〈…〉 no way evilly of superstitious and dulity in that kind.   

SECT. XVII.  
The objection is answered why miracles are not new to be seen.  
NEither let any man here object that such miracles as we speak of, are but fabulous, because that there are not the like to be seen in these days, neither the like predictions heard of; For 'tis a sufficient prose of divine providence, that such things did come to pass at any ●ime: which being once granted, it will follow; that God may be thought with as much providence and wisdom, now to cause them to surcease, as anciently he used the same. Neither stands it▪ with equity, that those laws, which were generally ordained and decreed concerning the natural course of things, and inconstancy of future events should be violated always, 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 Ind●●, where it necessarily was to be (as it were) fortified with new aids against the impieries wherewith is was compassed about; or when Christian Religion (whereof by and by we shall speak more particularly,) was by God's decree to be published thorough out the whole world.   

SECT. XVIII.  
And that now there is such liberty in offending.  
SOme men there are; who beholding the multitudes of iniquities which abound in the world, are thereby moved to doubt of the divine providential a chief act whereof (they think) if there were any such Divine Providence should should have been to bridle and restrain the wickedness that so abounds. But this is easily answered, considering that whe●● God had created man with freedom to do good and evil, reserving absolute and immutable goodness to himself, it had not been equity to have thwarted that liberty, by putting a hindrance of committing evil actions. 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 and promises. Nor did ever, the wit of malice and wickedness prevail to far amongst men, that all kind of government and knowledge of divine laws: was utterly o●t inguished or a bolished: Neither may those delinquences which are permitted to be done amongst men, be thought altogether unfruitfully Since that (as before we 〈◊〉 we touched) they may be used either for the punishment of le●d ●…ssors themselves; or for the chastisement at of such as sometimes wander from the way of virtue; or lastly to demonstrate some worthy parent of patience and c●…cy, namely, in such as have made good, proficiency in the school of piety and virtue. Lastly, even they who for some season have seemed to cloak and bid● their faults, are met, with of●… a while, and ac●…ing to the will of God. whom they provoked, by the wickedness of ●…ons, receive the due reward of punishment▪   

SECT. XIX.  
Insomuch that good men are oppressed.  
But, and if sometimes there seem to be no punishment at all inflicted upon profane offenders, and even some good men (which may occasion the weak to be offended) are sort oppressed by the insolences of the wicked, who many times make them not only to leader wear some and miserable life, but also to undergo a disgraceful death: howbeit for all this it cannot be denied, that divine providence is extended unto humane affairs as before we have proved by sufficient and evident reasons: but rather (as the wisest sort of men have thought) we may conclude and argue thus.   

SECT. XX.  
The same argument is retorted to prove that the soul survives the body.  
FOr as much as God hath an eye unto all men's actions, and in himself is most just, suffering such things to come to pass as we see they do; therefore we ●ust expect that there will be ●…e future judgement after this ●…e, to the end such notorious ●…s may not remain ●…punished, nor well deserving 〈…〉 be unrecompensed with due comfort and reward.   

SECT. XXI.  
Which is proved by tradition.  
FVrther to confirm this truth it must necessarily be admitted that the souls of m●n do survive their bodies, which being a most ancient tradition, was derived from our very first parents (for from whence else could it proceed:) almost unto all sorts, specially unto the more civil and tractable kind of pe●people, as is plain by Homoverses; and by certain Philosophers, not only of the Grecian but likewise the Druids 〈◊〉 France, and Brachmen in Ind●… and by those relations also which many writers have published concerning the Egyptians and Thracians, and Germans. 〈◊〉 like manner touching God's judgement to come after this life, many things were extant, as well among the Grecians, as also among the Egyptians and Indians as we learn out of Strabo, Diogenes, Laertius, and Plutarch, whereas to may be added that old tradition of the consumption of the world by fire, which was anciently found in Hystastis and 〈◊〉 Sybals, and now also in Qvid 〈◊〉 Lucas. Yea, when the Ca●a●… America, and other foreign 〈…〉 were first discovered, this 〈◊〉 opinion of the immortality 〈…〉 and the last judgement was found among the inha●… there.   

SECT. XXII.  
Against which no contrary reason 〈◊〉 can be brought.  
NEither can there any reason in nature ●ee given 〈◊〉 〈◊〉 so▪ ancient and common received 〈◊〉. For 〈◊〉 ●ything that we can behold in this world comes to an end, either by corruption through the opposition of some more forcible contrary agent▪ as coldness in any subject by reason of the more prevalent power and intention of heat; or through the perishing of that subject, where upon i● depends, as the quantity of the glass, when the glass is broke● or through the defect and dereliction of the efficient cause, 〈◊〉 light by the Sunsetting. No● none of all these can be said 〈◊〉 happen unto the soul of man▪ Not the first, because there is nothing that is contrary to the soul nay, itself is of such a peculi●● nature, that it is apt to receiv● such things as are contrary between themselves, at the sam● time together; that is, after 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, the same in all probability, should be some humane body: but that this cannot be it is manifest, because the powers and abilities of the bodies are wearied in their operations; ●ut the activity of the soul is ever subject to weariness: likewise the powers of the body are ●●paired and weakened by the redundancy or excess of the ob●●ct, as the sense of seeing by the ●ull splendour and bright face of ●he Sunn●: but the more excellent objects that the Soul is conversant about, as about universals and things abstracted from ●ensible and corrupt matter, it ●eceives thereby the more perfection. Again, the powers that de●end upon the body are only busied about such things as are limited to particular time and ●lace, according, to the nature and property of the body itself: 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, much less doth it in its essence: for we danoor discorne the ●…ture of invisible things other wise than by their operation Neither is the third way of corruption incident to the s●… there being no efficico cause fr●● which the soul can always proceed: Thus we cannot say t●… par●nti●re ●re, ●in●● that commo●… their children outlive them, 〈…〉 if we will needs make some c●… from which the soul proceed then we can imagine no oth●… save the universal cause of 〈◊〉 things, which as in respect o● 〈…〉 power, is never deficient, so in respect of its will to be defecti●… that is, for the Almighty to 〈…〉 the ruin and distraction of t●… soul, no man can ever be able 〈…〉 prove.   

SECT. XXIII.  
Many reasons may be alleged for it.  
NAY there are many strong arguments for the contrary, ●…ly, the dominion given to ●nto man over his own actions; ●he natural desire that is in him ●o be immortal; the comfort o●…●ood conscience for well done ●eeds, though such were accompanied with much difficulty; ●nd on the contrary, the sting of ●…gnawing conscience at the remembrance of ungodly and ●…icked actions, especially when ●he hour of death approacheth ●nto the wicked, who do then ●…eeme more sensible of an immi●…ent judgement; and this gnawing ●…orme of conscience the most ●…rophane wretches and wicked ●…yrants in the world could never ●tterly mortific and destroy in them, no not then when they most of all desired, as diverse examples do testify.   

SECT. XXIIII.  
Whence it follows that the e●● of all shall be man's happine●… after this life.  
SEeing then the soul is of 〈…〉 nature that in itself hath 〈…〉 ground or cause of its own corruption; and seeing also thi● God by many signs and token●… hath declared, that it is his wi●… the same soul should survi●… the body; what more noble 〈…〉 can be propounded to man tha● the state of eternal happiness▪ which in effect is the same that Plato, and the Pythagorea●● spoke of, saying, that it were goo● for man if he could become mo●● like unto God.   

SECT. XXV.  
●…hich to obtain men must get the true Religion.  
NOw what this happiness is, and how 'tis to be attaine●●…en may find out by probable ●…iectures: but if any thing concerning that matter be revealed ●…y God in Scripture, the same ●ust be held for a most certain ●nd undoubted truth: which ●nce that Religion●…emes ●…emes to pretend above others, 〈◊〉 shall be examined in the next ●ooke whether or no men ought ●…o give credit thereunto, and assuredly build their faith thereon.    

The second Book OF THE TRUNESSE OF Christian Religion.  

SECT. I.  
To prove the truth of Christian Religion.  
IT is not our purpose in this second book to handle all the points of Christianity; out 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 endeavour to make it appear that Christian Religion is the most true and certain Religion of all the rest, namely as followeth.   

SECT. II.  
Here is shown that jesus lived.  
IT is a truth most stead fastly professed by all the Christian● that breath upon the face of the whole earth, that jesus of Nazreth then lived in judea whe● Tiberius was Emperor of the Romans: which is acknowledged not only by Christians, but also by all the jews that ever lived heretofore, or yet survive. Nay the very Pagan writers, th●… is, such as are neither of the jewish nor Christian Religion, namely, Suetonises, Tacitus, pliny the younger and many more after them, do testify the same.   

SECT. III.  
And was put to an ig●…ious death.  
MOreover all be it such a kind of death might be thought inglorious and dishonourable to their Lord and Master, yet all Christians do confess that this same jesis was crucified by Pontius Pilate governor of judea. The jews also do the ●ike, though they cannot be ignorant how that they become most odious to those Christians●n ●n whose dominions they live, because of this murder committed by Pilate, whereof their ancestors were the chief authors; as the heathenish writers have also recorded the same. Yea these acts of Pilate were extant a long time after, whereunto the Christians did sometimes make their appeal. And further, 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 true and 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 by prudent and godly men.  
ALL which though it was most true of Christ's ignominious death, yet we see ho● that throughout the remo●… parts of the world he is worshipped as Lord; and that not in our days only, but ever since the time that this was done, to wit, ever since the reign of Nero the Emperor, when many people that professed this worship of Christ, and Christian Religion were for that cause tortured and put to death, as Tacitus and others do witness.   

SECT. V  
The cause whereof was, for that in his life time there were miracles done by him.  
NOw among such as professed Christianity there were many judicious & learned men: For (to say nothing now of the jews) there was Sergius governor of Cyprus, Dionysius Areopagita, Polycarpus, justinus, Irenaeus, Athenagoras, Origen, Tertullian, Clemens Alexandrinus, with diverse others; who almost all being broughtup in other religions, neither could have any hopes of wealth or preferment in Christianity, yet became worshippers of this man that died so ignominious a death, and exhibited due honour to him as God: no other reason whereof can be given than this that moved them so to do; namely, because they like prudent men in a matter of greatest moment, by diligent inquiry found the truth and ground of that same which was bruited abroad concerning the miracles wrought by Christ; as the healing of many that were sore diseased with his word only, the restoring of sight to him that was borne blind, the feeding of many thousands with some few Loaves of bread, the restoring of some to life again that were dead, and many other such like wonderful works: The truth whereof neither Celsus nor julian when they writ against Christians durst dare to deny: but it was confessed both by them, and also most plainly by the Hebrew doctors that were Authors of the Talmnd.   

SECT. VI  
Which miracles were not wrought either by the help of nature, or assistance of the devil; but merely by the divine power of God.  
THat theft wondrous works were not wrought by any natural power it is manifest, because they were called wonders and miracles. For it is not possible in nature that any grievous diseases and infirmities should be cured merely by a man's voice, or by the virtue of a touch, and that even upon a sudden. And it is likely if such works had been done by the power of nature only, than the same would have been made known and revealed, 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 same argument we may prove that such works came not to pass through the power and deceit of Sata●, or by any diabolical enchantments, because they were done openly in the sight of all the people: amongst whom diverse of the learned sort did malign and ●ear● ill will unto Christ, not without envy, observing all that he did. Add further, that the same works were often iterated, and the effects thereof were not transitory but permaneant 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 good or evil Spirit. That they proceeded not from any evil Spirit may be proved, because that the doctrine of Christ, (for the confirmation whereof these works were wrought,) was quite opposite and contrary to bad Spirits. For it prohibits the worshipping of evil Angels, and dissuades 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 is received and established, there follows the ruin and downfall of Idols, the contempt and detestation of magical arts, together with a serious hatred of all diabolical worship, as being a thing contrary and repugnant to the worship of the only, true GOD.  
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 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 conserence sake.  
But on the other side, if thou affirm that those works of Christ proceeded from some good Spirits which are inferior to God; in so saying thou dost confess that the same works were well pleasing unto God, and did tend to the honour of his name; forasmuch as good Spirits do nothing but what is acceptable and glorious unto God. To say no more then, some of Christ's works there were so miraculous, that they might 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 diverse 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 Law giver 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 alleged 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: For since amongst those spectators and beholders of his miracles, 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 or the only cause why very many of the jews who lived about the time of jesus, even such as could not be persuaded to relinquish or omit one jot of Moses his Law, did 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 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 allege the same, not only for a truth, but also as the most strong sortresse and chiefest foundation of their faith; which could not be, unless those that first taught Christianity, did persuade 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 of wisdom and judgement would willingly give credit thereunto; specially in such perilous and dangerous times as then were. But that this was their constant assertion, both their own books, and other writings do testify. For out of their books it appears, that they appealed unto five hundred witnesses that had beheld jesus after he was risen from the dead. Now it is not the fashion of liars 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 a leasing-munger for God-a-mercy. Any honour for their lying they could not expect, in regard that all kind of dignities and promotions did then belong unto the Pagans or Jews, from whom they received nothing but reproach and ignominy. Neither could they hope for any wealth and commodity, because this profession was oftentimes punished with the loss of goods and possessions: or if it was not; yet the Gospel could not be taught by them sincerely, unless they omitted or neglected all solicitous and anxious care for temporal commodity. Neither could the hope of any other worldly profit move them to fit or 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 innocent men, (being such as in their life and doctrine abhorred losty mindedness,) should therefore run upon so great inconveniences. Neither again could they have any hope for the propagation of their doctrine, w●● was opposed, both by corrupt covetous nature, & by the greatness of them that were in authority, unless they had been some way animated and encouraged by the divine promise of God.  
And further, this fame or reputation, whatsoever it was, was not likely to continue for ever; they could not promise to themselves that it would be perpetual, seeing that God (purposely concealing his counsel concerning the end and destruction of the world) hath left the time thereof doubtful, as being always imminent at hand, which the writings of the Christians that lived in those times, and of those that succeeded them do most plain●●y witness. It remains therefore, ●…f they lied that they had for the defence of their Religion: how be●…t this cannot justly be laid against them, 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 most true, yet they would not have professed it, unless they had been fully persuaded, that the profession there of was necessary; specially, for that they might have easily foreseen, and partly they could tell by experience what troops of men were 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 most true and the very best, and altogether to be professed, and that after the death of their Lord and Master: why surely, that could no way be so, if their Master's promise concerning his resurrection had deceived them and not proved true. For that had been enough to have un-faithed a sound Christian, and made the foundation of his hope to have tottered.  
Moreover, all sorts of Religion, specially Christianity, altogether prohibits lying and bearing of false witness in divine things: wherefore they could not for the love of Religion, principally 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 judgement of their adversaries; and nothing could be objected against them, save their honest simplicity, which verily is not wont to use lying and dissimulation. Nay, there were none among these primitive Christians (whereof we speak,) who did not suffer grievous torments for professing that jesus was risen: and many of them were put unto most exquisite pains of death for bearing testimony of the same. Now indeed it is possible for some man out of a wilful preconceived opinion, to endure such misery; but it is utterly incredible and unlikely that any one, much less so many should be willing to suffer so great calamity for believing an untruth; and that which they knew to be such an untruth as the belief thereof could in no wise do them any good.  
Besides, that these were not mad men both their conversation and their writings do abundantly testify. Likewise what is spoken of them, may also be said of Paul, who openly taught that he saw Christ sitting in heaven: who also was not inferior to any in the jewish Religion; nor might he have wanted dignities and preferments if he would have followed the footsteps 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 thereupon was to undertake hard labours, dangerous and toilsome travels, and last of all to undergo a disgraceful death and torment.   

SECT. VIII.  
Answer to the objection that the resurrection seems impossible.  
Such and such testimonies no man can disprove or gainsay, unless some will reply, saying, ●…ch a thing perhaps might be, ●ut it seems improbable or impossible: and this (as they say) implies a contradiction. Howbeit that cannot be affirmed of his matter. It might indeed, if ●ne could say that one and the alfe same man lived and died at ●…e self same time: But that a ●an may be restored from death 〈◊〉 life, namely, by the power and virtue 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; Hence we find in Plato, that the same thing happened to Eris an Armenian; The like is related of a certain woman by Heraclide● a Philosopher of Pontus, of Aristoeus by Herodotus; and of another by Plutarch: all which, (whether true or false) do show 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.  
SInce then, as hath been shown, it is not to be thought a thing impossible for Christ to have been restored to life again: seeing also that this very Christ, (as both his Countrymen and others do confess) did publish and preach a new doctrine warranted by divine au it follows therefore, that this ●…me doctrine must be true, and ●ertaine. For it stands not with divine justice and wisdom to beautify and adorn him after ●o excellent a manner, who should utter an untruth in so ●…ighty abusinesse: Specially, considering that Christ a little before his death did foretell unto his Countrymen what death ●ee should dye, and how he should be revived again; ad●ing further, that all these things should come to pass for the establishing and confirming the Truth of his doctrine.  
Thus far touching those arguments which are taken from ●…or of fact: in the next place ●et us descend to such as are taken from the nature or quality of his doctrine.   

SECT. X.  
Christian Religion preferred before all others.  
IT is a most certain truth, 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 that governs all things; and with all considers how man is endued with excellency of understanding, and liberty to choose what is morally good or evil; as also how that in himself there is matter both of reward and 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 imagined more honourable for excellency of reward, more absolute and perfect for precepts, or more admirable for the manner accordding 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 f●…tion & 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 were any thing beside, it was involved in dark shadows, requiring a lere & wise understanding for the right manifestation and discreet apprehension thereof: Which indeed was the cause why many (in particular the Sadduces, 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, such as received their learning from the Chaldeans and Egyptians, what conceit or opinion soever they had of future w●l-f●rt and f●l city, yet they spoke thereof only after a doubtful and ambiguous manner, as appears by the disputations of Socrates in Tusties' works, in Seneca, and others. And the arguments they produce for them are grounded upon uncertainties, proving no more the happiness of a ma● than of a beast: Which while s●… of them observed, it was no wonder if they imagined, that souls were translated and conveyed from ment● beast's, and again from beasts into men.  
But because this opinion was not confirmed by any testimonies, or grounded upon certain reason, (it being undeniable that there is some ●nd proposed to man's actions,) therefore others were induced to think, that virtue was the end or reward of men's endeavours▪ and that a wise man were happy enough, even though he were put into that tormenting brazen Bull made by Phalaris. Howbeit this fancy was justly distasteful and improbable to another sort, who saw well enough that man's happiness and chiefest welfare could not consist in any thing that included or was accompanied with perils, troubles, torment and death (unless we had rather follow the sound of words than the sense of things:) Wherefore they placed man's chiefest happiness in such things as 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 makes man, (who is borne to contemplate heaven and heavenly matters,) to be no better, if not worse than a beast, that pores only upon earthly things.  
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 not only eternity without all sorrow and tribulation, but also such a life hereafter, as shall be accomplished with endless 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 whole body and soul together. For as the body by divine appointment becomes subject and liable to grievances, hurt, calamity, and vexation being united with the soul; ●o likewise ought it to be made joint partaker of the recompense of reward. Now the reward and promised joys are not to be thought of small value or little worth, like to the meat, or good cheer and dainty fare wherewith the carnal jews' seed their gaping hopes; or like to the sleshly voluptuousness of carnal copulation, which the Turks expect to enjoy after death: for both these sensualities are proper to this frail life, at the bell being but helps or remedies of mortality, the former whereof conducing after some sort for the preservation of every particular man or beast in present being: and the latter for the continuation of the same creatures by succession in their kind. But by the happiness aforesaid our bodies shallbe endued with constant vigour, agility, strength, and more than a starlike beauty. In the soul there shallbe an understanding without error, a beholding of God himself and his divine providence, or whatsoever is now hid from us. The will shallbe freed from all turbulence of passions, busied about nothing but the sight, the admiring and praising of the Almighty. In a word there shall be joy and tranquillity, and all things, excellent beyond compare, such as we cannot possibly conceive or apprehend in this mortal life.   

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: namely, how can it be possible for humane bodies once dissolved into dust and corruption ever to be united and jointed again? For answer we say, that this is not impossible: for seeing it is granted by the most part of Philosophers, that the same substance or matter of things, however diversely changed or altered, doth remain still capable of diverse forms; who can say then that the diverse parts of that matter whereof humane bodies consisted, though the same be fan● and wide a sunder, are unknown to God; or that he hath not power to recollect & join them together again; or that he cannot do in this his world, like Chemics in their furnaces and vessels, gather into one, and r●…i●● things of the same nature? Besides, we see in plants and living creatures, though the ●ormes seem to be changed, and the subject be resolved into seed, its principle; yet the virtue thereof remains, and the same subject afterward revives again. Neither is it a hard matter to untie that knot, and answer ●ho doubt concerning humane bodies which after corruption and transmutation become food for beasts and cattle; then again the same beasts afterward become food for men: 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 the same is turned into excrements, or becomes additions and humours of the body, as Fleame and Choler; yea much of that which becomes our nourishment is wasted away either by diseases, or by 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 though by tra●…tation they become me●t for other men, yet they shall no more be converted into the substance of those that eat them, than a●e poison's or physical po●ions into the nature of such as receive them: And the rather, because it seems unnatural for man to feed upon humane flesh. Or suppose this which we say were false, and that something were added to the body, which must needs afterward be diminished; yet thence it will not follow that the same body doth not remain, seeing that in this life there happen greater mutations than so. Thus the Butterfly may be in a worm, and the substance of herbs or wine in some small diminutive thing, whence they may be re-restored to their former just magnitude and existence. Wherefore since all these things, and such like are possible, there is no cause why any should think it impossible for humane bodies after death to be revived again: forasmuch also as diverse learned men, to wit, Zoroaster among the Chaldeans, Theopompus among the Peripatetik●s, and almost all the Stoics did not only grant the possibility hereof, but were assuredly persuaded it would come to pass indeed.   

SECT. XIII.  
The excellency of 〈◊〉 precepts given for the worship of God.  
THe second thing wherein Christian Religion excels all others that are, or ever were, or can be invented, is the great holiness of laws and precepts, as well in matters pertaining to the worship of God, as likewise in things concerning our neighbour.  
The Pagans in their divine service are given to more confidence and credulity than truth, as Porphyry shows at large, and some late navigations have discovered. For with them it is a common received opinion, that the Gods may be appeased by the sacrificing of man's blood; which in humane custom was not abolished, either by the great learning of the Grecians, or by the laws of the Romans, as appears by those oblations offered unto Bacchus and jupiter. The hidden and most holy mysteries of the Goddess Ceres, and of Father. Bacchus, being once looked into & revealed, were found to be full of all kind of wantonness and uncleanness, as Clemens Alex. & others have shown at large. Those Festival days consecrated to the honour of the Gods, were celebrated with such solemnity of Pageants, and wanton shows, that grave Ca●o was a shamed to be present at them. But in the jewish Religion there was nothing unseemly, nothing dishonest or unlawful. Howbeit to the end the people that were prone to Idolatry might not decline or fall back from the same true religion, it was loaded and burdened with many precepts, even 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 some kind of meats; come of which customs 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 a●… 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: they are not to keep holiday and refrain from all kind of work whatsoever, but only from that which is unlawful. Nor are we to offe● unto God the blood and fat of beasts; but if need be, even our own blood for the testimony of the truth. And what bounty or liberality soever we bestow upon poor and necessitous persons, the same we must think is given to God himself. We need not now abstain from any kind of meat or drink, but may and aught 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 the same thereby may be the better fitted and prepared for more cheerful devotion. But the chief point of this Religion consists in a holy confidence, whereby we do wholly yield ourselves in obedience unto God, and rely upon his promises by a steadfast and lively faith, whence ariseth both hope and true love of God and our neighbour. And hereupon it is that we do observe his Commandments, not after a servile manner for fear of punishment; but that we may please him, and that he may out of his goodness be unto us a loving father and gracious rewarder.  
Moreover we are taught to pray, not for riches or honours, or such things as do little good to any that wish for them: but in our prayers we must first and and chiefly crave that which tends to God's glory; then such necessaries for ourselves as are requisite to the sustaining of nature, resting upon God's providence for temporal affairs, being not too much solicitous how the same shall fall out, but very careful and desirous of such things as lead us to eternal life; and that by petitioning pardon for sins bypast, together with the assistance of God's holy Spirit, that we may be preserved hereafter in the way of godliness against all perils and temptations whatsoever.  
This is the true worship of God in Christian religion, than the which nothing can be invented more honourable for the Almighty.   

SECT. XIIII.  
Concerning the offices of humanity which we owe unto our neighbour.  
LIke to these are the duties we owe unto our neighbour. As for Mahumets' Religion, it was hatched in wars, it breathes nothing but wars, it is propagated by wars, and hostility. Aristotle condemns the laws & statutes of the Lace demonians, which were so much applauded among the Grecians, even by the Oracle of Apollo: Yet the same Aristotle allows and approves of war against the Barbarians for a thing natural, whereas indeed the contrary rather is true, namely, that by nature there ought friendship and amity to be established in all societies of men. For what is more cruel than to delight in murder, or in a bravery to vaunt and triumph in the slaughter of Nations, as in some glorious exploit? Yet such was the custom anciently amongst the Romans, that none was dignified with the title of any honour, unless they had deserved and purchased the same in wars, which notwithstanding were apparently unjust, as themselves confess of the wars against Sardinia and Cyprus. And indeed generally amongst the heathen it was accounted no disgrace, no crime or offence to pilfer and spoil those that were not within their own dominions, as we find it recorded by worthy Historians. Aristotle and Cicero made the desire of revenging a part of virtue. It was a fine sport and public recreation for Pagans to behold sword-players slash and wound one another: and to expose their children was an ordinary thing with them: But the Hebrews had better laws and more holy discipline, though notwithstanding they bore a mortal hatred against all those that differed from them in opinion, as at this day appears by their prayers that they make against us Christians.  
And yet again, their law suffered them to render like for like, and to have equal recompense for any hurt offered: and thereby any man was permitted in his own person to kill, or be revenged upon him that had slain any one of his kindred. But the Commandment and law of Christ forbids us to revenge any kind of injury whatsoever, whether it be offered in word or deed: that so we may not seem to allow that wickedness in ourselves, which we condemn in others. Nay we ought to be so far from malice, that on the contrary we must be kind and well-affectioned unto all: not only (though chiefly) to good men, but also to the very wicked, like to God our heavenly father, who makes the Sun and Stars, the air and winds, the rain and other common benefits to descend upon all sorts of men, good and bad.   

SECT. XV.  
Of the bond of Wedlock.  
THe bond or unity of man & wife, whereby mankind is propagated is a thing most holy and honourable by our law; which being neglected by the Pagan; is no marvel if they talked of the whoredoms and adulteries of those Gods they worshipped, by whose examples they thought it not unlawful for one man to have the filthy use of another, as 〈…〉 is reported of Ganymed and Antinous: which filthiness at this day is ordinarily practised among the Turks, the Sinanses and other Gentiles as a thing with them not unlawful.  
The Philosophers of Greece seem to be a little more modest ●n labouring to give an honest ●ame to so lewd a crime; and indeed but a little: for what else is that which the best of them commends touching the community of women, but even to make one common stews or bawdy-house of the whole commonwealth? To avoid which turpitude and confusion, there is, ●s it were, a kind of wedlock among the bruit beasts. How much more requisite is this league or bond for man so holy a creature, to the end there may not be a mingle mangle of issues, or the natural and mutual love of parents and children be utterly extinguished? The law of the Hebrews prohibits all kind of uncleanness, yet tolerates a man to have many wives, and in some cases licenseth the husband to put away his wife: which the Mahumitans at this day use to do; like to the old Grecians and Lacine●, (yea, Cato himself,) who were wont to lend their wives one to another for a season.  
But the most perfect Law of Christ strikes at the very root of this sin, that lies lurking in the heart of men; accounting him that only casts a want on eye upon a woman, to be guilty of committing adultery with her, at least in thought, namely, before him that sees and judges the hearts of all men. And because all true friendship is and aught to be constant and indissoluble, therefore by this law it is appointed that husband and wise be yoke-fellowes in a cohabitation and union of bodies and minds; which doubtless will be more convenient and behooveful for the education of their children. The Germans, Romans, and some other people among the heathen were content with one wife only. The Christians also follow this custom, to the end that loving affection between man and wife may be mutually preserved, together with a good success of affairs in domestical government under one head, that so many wives cause not strife and contention amongst their several children.   

SECT. XVI.  
Touching the use of temporal things.  
IN the next place let us come to the use of goods and temporal commodities, concerning which we find, that amongst some heathenish Gentiles, to wit, the Egyptians and Lacedæmonians, men were permitted to filch and steal. And herein they seemed not unlike the Romans of old for robbings and deprecations, of whom their Orator spoke; saying, that if every man had his own, there were many that might lodge in poor cottages.  
Now the Hebrews had no such custom; yet their Law, that it might seem more easy, permitted them to take usury of strangers; amongst other things promising the reward of riches●o them that observed the same law.  
But the Law of Christianity forbids not only all kind of injustice, but also it 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 were enough to take up a whole man, and oftentimes drives us into contrary thoughts and odd quandaries. Besides, the excessive care both for getting and keeping riches is accompanied with a kind of bondage and anxiety, which blunts all the pleasure and comfort that might arise from a moderate desire and hope of commodity: And such things as nature requires are not many or hard to be obtained, for nature is content with a little: yet if God bestow any overplus upon us, so that we have some what to spare, we are not commanded to cast the same into the Sea, as some Philosophers unadvised have done; neither must we keep any thing unprofitably, or lavish it out wastefully; burr rather therewith we ought to supply the wants and ●xigences of other men, either by giving, or by lending to them that would borrow: For thus it becomes us to think that we are not Lords and Masters of the things we enjoy, but as stewards and Dispenser's under God Almighty, the Father and Master of all: knowing also that a benefit well bestowed is a treasureful of good hope, which neither the wickedness of thiefs, nor any casualty can diminish.  
A rare example of this true and unfeigned liberality we find in the primitive Christians, who sent relief out of Macedonia and Achaiah to succour them that lived in Palestine, as if the whole world had been but one family. And here in the Law of Christ it is provided, that no hope of recompense or honour should blemish and disgrace our bounty, which would be little set by in God's sight, if it were not wholly referred to his glory.  
And that no man may cloak his covetousness (as many use to do,) by fearing they shall have need of wealth when they are old, or that some mischance may fall out which will drive them into poverty, therefore the Law promiseth a special care for such as keep the commandments: And that they may be the more animated and encouraged, they are put in mind of God's providence in feeding the wild beasts and cattle, in preserving the grass & flowers of the field. Now it were a shame for us, & dishonourable to so good & powerful a God, not to believe more than we see or have a pawn for.   

SECT. XVII.  
Of swearing.  
THere are some laws that forbid perjury, but this law of Christ will have us to refrain from all kind of swearing, unless we be lawfully called thereunto upon necessity. Nay such faithfulness and truth should always be in our words and actions, that there never needed any oath be exacted of us.   

SECT. XVIII.  
Of other matters.  
MOreover there can nothing be found commendable and praiseworthy, either in the Philosophical writings of the Grecians, or in the sayings of the Hebrews and other nations, which is not either expressly or virtually contained in the precepts of Christianity, being established by divine authority: as namely concerning modesty, temperance, goodness, honesty, 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, namely comprehended in these few word, that we ought to love God above all things, and our neighbours as ourselves, 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.  
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 judgement is hindered and entangled with many employments. Howbeit this variety of opinions is contained within certain bounds and limits: for there are some common principles whereof it is agreed upon by all, and whereupon they ground their doubts. Thus in Mathematics '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 Physic, 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.  
Howbeit if there be any such as will contradict this that we say, the same may be likened 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, also by the many books that the first professors of Christian Religion, and they which followed, and diverse succeeding Doctors have written: as also by the testimony of them that have witnessed their faith in Christ by their death. For in the opinion of any indifferent judge the same must needs be reputed the true doctrine of Christ, which so many have successively acknowledged and professed, like as we are persuaded the same was the doctrine of Socrates which we read in Plato and Xenophon; as also that of Zene the Philosopher, which we find held by the Stoi ks.   

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 thought of, 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 the Grecians, confessed that they could not allege almost any certainties in their doctrine, because (quoth they) truth lies hid in a deep pit; and our minds are no less dazzled in the contemptation 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 guilty of some vice: For some were flatterers of Princes, others addicted to bawdry, and wantonness, & a third sort to malapart boldness. A great argument of a general envy among them was their contention about words and matters of small or no moment. In their devotions they were cold and heartless: For those that did believe there was one God, neglected his honour, and worshipped such things as they knew were no Gods; making that only the rule of their Religion which was commonly received and practised in public. Touching the reward of godliness they determined nothing for certain, as appears by the last (farewell) disputation of Socrates at his death.  
Mahumet, another Author of another Religion far dispersed in these times, throughout his whole life was inclined to lust, and sensuality, as his own followers cannot deny: neither did he leave any testimony or assurance whereby his promise of such a reward as consisted in the free use of junkets and venery, can appear to be true after his return; since that his body is not yet revived, but remains at Medina until this day.  
But Moses, the author of the Hebrew Law, was an excellent man; though not without his faults, as namely, when with some discontent and grumbling he so hardly took upon him the Ambassage which God commanded him touching the King of Egypt; conceiving also some distrust of God's promise for bringing water out of the rock, as the Hebrews themselves confess: yet did he scarce partake of any one of those promises which by the law he made unto the people, but was perplexed with continual mut●…ies and seditions in the wilderness; neither was he permitted to enter into that blessed and pleasant land, so much desired.  
But above all these, Christ is most honourable; in that neither his countrymen, nor any other could ever convince him of sin. For whatsoever he commanded others to observe, the same did he observe and perform himself, and the Commandments that God gave him, he faithfully fulfilled, leading a most pure and upright course of life; being also most patient in suffering wrongs and abuses, as was manifest at his death upon the cross; yea so affectionate was he towards his very enemies, that he prayed God to pardon even those that put him to death.  
As for the reward which he promised unto his Disciples, we verily believe that himself is made partaker thereof after a most eminent and excellent manner. For after he was risen from the lead there were many that beheld, and heard, and saw him: who also ascended up into heaven in the sight of his twelve disciples; where he obtained all power, as was evident in that according to his promise made at his departure he endued them that were his followers with the gift of tongues and other admirable virtues: all which may be a sure warrant for us not to doubt either of the truth or possibility of 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 aforesaid, which doubtless being well weighed, are such as plainly declare this doctrine to be sacred and divine, if so be that God have any regard of humane affairs. For as it argueda divine providence to cause thi● thing which should be best of all to be of most large and ample extent; so hath it happened to Christian Religion, which we see is published and taught throughout all Europe, not excepting the Northern parts thereof, so likewise throughout Asia, together with the Islands in the Ocean▪ throughout Egypt also, ●…iopia, and some other parts of African And lastly, in America. Thus is 〈…〉 ●ow, and thus was it anciently, as is witnessed by the histories of all times, by the books of Christians, the acts of Synods, and by ●hat old tradition at this day held among the Barbarians concerning ●he travels or pilgrimages of Thomas, Andrew, and other Apostles, Clemens, Tertullian, and some ancients beside, have noted how ●ar the name of Christ was known amongst the Britons, Germans, and other remote nations in their times. And certainly at this day there is no other Religion comparable hereunto for ample and ●arge extent. Paganism indeed is a large name, but cannot be said to be one Religion, since that it is not agreed upon by the Professors thereof what one thing they should worship; but some adore the stars, others the elements, and a third sort reverence their Cattles, or such things as have no subsistence: Neither have they the same customs, or any common Lord of all.  
The jews on the other side are dispersed and scattered up and down, yet remain one people. Howbeit their Religion had never any great growth or increase after Christ's ascension: and the●… Law was not so much propagated by them, as by Christians.  
Then for Mahumetanisme, it is possessed of land enough, but 'tis not alone: for Christian Religi●● hath a greater number of Professors in some places where Turks domineer: And again there are many Christians in most quatters where Turks or Mahum●… have no footing.   

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 ●nd increase, that therein it may ●…e comparable, and preferred be●…re others. We see it commonly ●…ue of most men, that they will ●…llow the examples of Kings and ●…otentates what way soever they ●…oe; specially if law or necessity●…ompell ●…ompell them to it. Hereby were ●…he Religions of the Pagans, and of Mahumet much augmented. But ●…las they that first taught the Christian Religion not only wan●…d all civil power and authority, ●ut were of mean condition, no better than poor Fishermen, weavers, and the like. Yet by such men's pains and industry, that doctrine, within the space of thirty years, or thereabouts, was published not only throughout all the parts of the Roman Empire, but also among the Parthians and remote Indians.  
After this beginning, almost for three several ages together this same Religion was so promoted by the studious endeavours of some private men, (not with any threatenings or alluring promises, but even in spite of them that were in authority,) that the greater part of the Roman world was Christian before that Constantine professed Christianity.  
Amongst the Grecians that taught morality, diverse there were very commendable in other arts and disciplines; as the Platonics for the study of Geometry, the Peripatetics for the history of plants and other living creatures, the Stoics for Logical subtlety, the Pythagoreans for knowledge of numbers and harmony: many also were admirable for eloquence, ●s Xenophon, Plato, and Theophra●…us. But the first Doctors and teachers of Christianity were endued with no such art, but used plain language without enticing words; only after a bare manner or na●ed form of speech pronouncing their precepts, promises, and threatening. Which seeing they had no such efficacy in themselves for the propagation of this truth, we must needs thereupon think that there was either a miracle, or Gods secret power assisting the business, or both together.   

SECT. XXIII.  
What great impediments there were that might terrify men from the embracing or the professing hereof.  
HEreunto may be added another thing considerable, namely, how they who receive● Christianity by the ministry of the said men, had their minde●… prepossessed with another form o● Religion; and therefore less docile or capable of this doctrine, after that they had learned either the Pagans service and ceremonies, or the Law of Mahumet, being thereby no way prepared and fitted for the receiving of this instruction, as the Hebrews were for the receiving of Moses his Law by their circumcision, and the knowledge of one God. Ha●●ng their minds thus filled with preconcerned opinions concerning heathenish and Jewish rites, whereunto they were habituated by custom which is a second nature, it was strange that they entertained any new ordinances and instructions, specially such as these were, contrary to the laws wherein they had been educated, and confirmed by their parent's authority.  
Besides this there was another 〈…〉, to wit, the great adversity they were to undergo, and the most grievous miseries which they suffered or stood in ●eare of for professing Christianity. for seeing that humane nature abhors such evils, it must needs ●ollow that the causes of such evils cannot be admitted of without much difficulty. A long time ●ere the Christians deprived of ●ll honours and dignities, being much afflicted with diverse penalties, with confiscation of goods ●nd banishments: which notwithstanding were all but flea-bitings in comparison of the cruel 〈…〉 they endured when they were put into hot scalding metals, and tormented with the most grievous punishments that could be devised.  
Neither did this happen to a few only; but such multitudes of them were thus tortured to death, that there was never in one age before so many men swept away and devoured, either by famine, o● pestilence, or war, as the writers of those times do testify. Their manner and kind of death also was not ordinary, but some were burned quick, others nailed upon crosses, and racked; most of them put to such grievous torments as cannot be read or conceived without horror and wonder. And this savage cruelty against Christians, which continued in the Roman world and else where, (scarce with any intermission,) until the time of Constantine, did not so depopulate the Church, but that out of the seed thereof, (the blood of the Martyrs,) there sprang up ever a new supply of Professors.  
Now if herein we compare Christianity with other Religious, we shall find that amongst the Grecians and other Pagans, though they were wont to magnify their own Worthies above measure, yet is there but a short Catalogue of such as suffered death for the testimony of their doctrine: only we read of certain Philosophers in India, of Socrates also and some few more: who no doubt, being the most eminent men in those times, had a desire to perpetuate their fame to posterity. But amongst those Christians that suffered martyrdoms for their faith, there were very many of mean rank, being of the common sort of people, such as were scarce ever taken notice of or known to their neighbours that lived hard by. There were women also, wives, virgins, and young men; such as (it is probable), never covered or hoped for any renown in their sufferings: whereupon 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, and the rest only registered in gross.  
Add further that the heathen for the most part under any slight pretence, as the casting of some frankincense upon the Altar, could free themselves from the pain of such a death and so cozen the world, but this can in no wise be said of those, who (whatever they thought in their hearts) dealt plainly in their deeds and accommodated themselves to the nature and condition of the vulgar. And such were the jews and Christians, who alone can be said to have undergone death for the honour of God. Neither can we attribute this praise and commendation to any jews after the times of Christ who also before Christ came short of that great number of Christians that in one only Province were persecuted for the Gospel of Christ the greatest suffering of the jews being only during the times of Manasses and Anti●chus.  
Wherefore seeing that Christianity so far excels all other Religions in this particular, it may justly thereupon be preferred before all others. And seeing likewise that so great a multitude of men of every rank and degree, throughout all ages and places have not feared to suffer death for this Religion, we must needs conceive there was some notable ground or cause of such their constancy, which could be nothing save the plain evidence of truth together with the holy Spirit of God.   

SECT. XXIIII.  
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 excellency of Christian Religion; let such know that as there are variety of things which be true, so are there diverse ways of proving or manifesting the truth. Thus is there one way in Mathematics, another in Physics, a third in Ethics, and lastly another kind when a matter of fact is in questio●● wherein verily we must rest content with such testimonies as are free from all suspicion of untruth; otherwise down goes all the frame and use of history, and a great part of the art of Physic together with all dutifulness that ought to be between parents and children: for matters of practic● can no way else be known but by such testimonies. Now 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 persuasion thereof in the hearts and minds of such as are not obstinate: That so the Gospel may be as a touchstine for trial of men's judgements, whether they be sound or unsound. 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 men's 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 wilful desires; it being a hard matter for them to relinquish their honours, and set at naught other commodities; which thing they know they ought to do, if they admit of Christ's doctrine and obey what he hath commanded. And this is the rather to be noted of them, for that many other historical narrations are approved by them to be true, which notwithstanding are only manifest by authority, and not by any such strong proofs, and persuasions, or tokens, as do declare the history of Christ to be true: which are evident partly by the confession of those jowes that are yet alive; and partly in those companies and congregations of Christians which are any where to be found; whereof doubtless there was some cause.  
Lastly, seeing the long duration or continuance of Christian Religion, and the large oxtent thereof can be ascribed to no humane power, therefore the same 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 thought to surpass any miracle.    

The third Book OF THE TRUNESSE OF Christian Religion.  

SECT. I.  
To prove the authority of the books of the new covenant.  
AFter that a man is once persuaded by the reasons abovesaid, or is induced by any other arguments to believe that this same Religion which Christians profess is the truest, and absolutely the best; if he desire more distinctly to know the parts thereof, then must he have recourse unto the most ancient writings that contain the same Religion, and which commonly we call the books of the new Testament or new covenant.  
This truth no man can justly deny: for as every sect, be they good or bad, should be believed when they tell us truly in what book or writing their opinions are comprised: thus we credit the Turks who affirm that the Religion of Mahumet is contained in the Alcoran; So it must be granted that the doctrine of Christianity is contained in the said books of the new covenant, since the same is generally agreed upon, and constantly have red by all Christians.  
Forasmuch then as we have before proved that this Religion is most true; if there were no other ground, yet this alone were sufficient to prove and avouch the authority of those books aforesaid, wherein the same Religion is contained.  
Which truth to demonstrate more particularly, let us in the first place take for granted by all indifferent men that he who goes about to disprove the authority of any book or writing which hath been a long time received and allowed of, must use such arguments as do derogate from the truth of that book: Otherwise the authority thereof is no whit diminished, but may still be defended and maintained.   

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, but have certain titles, are the very works of those authors whose names they bear; to wit, because those primitive fathers, justin, Iraeneus, Clemens, and others do commend those books under the same Author's names; as also be cause Tertullian witnesseth that there were Original copies of those books extant in his time And besides all the Churches received those books for authentical before there were any common public meetings. Neither did ever the Pagans or jews make doubt thereof, but judian himself plainly confesseth that those were the writing of Peter and Paul, Matthew, Mark, and Luke which Christians under those names have read and received. For as no man can doubt that those writings which go under the names of Homer and Virgil are truly theirs, because the one hath been so long time received among the Latins, 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 now received, which were not so received from the beginning, as namely the one Epistle of Peter, that of james and jude, two of john the Presbyter, the Revelation and the Epistle to the Hebrews; which, though not in all, yet were still allowed by most Churches, as is very probable, in that the ancient Christians did allege diverse testimonies out of them as being sacred and holy. And it is likely too 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 Canen (as we now see) according to the example of other Churches.  
Neither can any good reason be given why we should think them to be supposititious and counterfeit writings; for there is nothing comprised in them, neither can aught thence be collected which is not abundantly expressed in other Books unquestioned.   

SECT. FOUR  
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 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 the writers Hence it is that we receive many books of history, whose authors are to us unknown; As that concerning the Alexandrian war by Cesar: because we may perceive that he whosoever writ the same, lived in those times, ad 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 and were endued with Apostolical gifts. For he speaks very improbably that saith, these qualities were but counterfeit, and that other writings might bear the names of these authors; who every where pressing truth and pretty cannot be thought to play the ●…ning Sophisters and be guilty of falsehood, a thing not only odious among all good men, but by the Roman laws was to be punished with death.   

SECT. V.  
These penmen writ the truth, because they had certain knowledge of what they writ.  
THus it being plain that the books of the new covenant were written by those authors, whose names they bear, or by such as bear witness of themselves; if we add further that they know well the matters where of they wrote to be true, and had no purpose to lie 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.  
As touching Matthew, john, Peter and johu, they were all of the society and fellowship of those twelve whom jesus did choose to be witnesses of his life and doctrine; so that they could not be ignorant 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 Jerusalem. Paul also could not err through lack of knowledge, either about those points which he professeth were revealed to him by jesus himself triumphing in heaven; orabout the things that were done by him, having Luke a follow companion with him in his journeys. This Luke might easily know the certainty of those things which he writ concerning the life and death of jesus: For he was borne and bred in the places next adjoining to Palestina; through which country when he traveled, he saith he speak with such persons as were eyewitnesses 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, whom they saw both before his death and after his resurrection.  
If we will give credit to Tacitus and Suetoni●… in those things which happened a long time before they were borne, because we are confident that they diligently enquired into the truth thereof; how much more ought we to believe this writer, who saith that he reeived all the things which he relates from them that had seen the same.  
It is credibly reported of Mark that he was a daily companion with Peter, so that whatsoever he writ may be thought as suggested or witnessed by Peter, who could not be ignorant thereof. Besides, the same things that he writes are almost all extant in the Acts of the Apostles. Neither could the author of the apocalypse be deceived or deluded in those visions, which he saith were revealed to him from heaven. No more could he that writ the Epistle to the Hebrews err 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 lie.  
THe other reason we spoke of to prove the truth of the said holy writers, was because they had no will or desire to tell an untruth: And this hath been touched before in general, when we proved the truth of Christian Religion, and of the history of the resurrection of Christ.  
Those that will accuse any witnesses for the pravity of their will, must produce such proofs and evidences as may probably make it appear why the will should be diverted from uttering the truth: but this cannot be averred of the said authors. For if any do object and say that they spoke for their own advantage, upon enquiry it will appear that they sought after no such by-end, having neither hope of getting commodity, or of eschewing any danger; but rather by their profession they were more likely to lose all their commodities and be liable unto all sorts of perils. If they aimed at any advantage, it was only to gain honour unto God, which doubtless cannot be compatible with lying and dissembling, specially in such a business as whereon depends the everlasting salvation of mankind: far be it then from any man to think that they were guilty of so great impiety, their doctrine being full of all sanctity, and their lift exemplary for innocency and integrity, free from the accusation of their greatest adversaries; who only condemned them for lack of knowledge, a fault unlikely to be the mother of falsehood. No, if they had been guilty of never so little fraud or deceit in that kind, surely they would not have recorded to posterity their own trespasses, as namely, their forsaking of Christ when he was in danger, and Poters' denial of him three times.   

SECT. VII.  
A confirmation of the sidelity of these authors from the miracles which they wrought.  
ON the other side God himself gave testimony of their fidelity by working wonders which both they and their Disciples with great boldness publicly avouched, adding also the names of the persons; places and other circumstances: So that the truth or falsehood of their assertion might easily have been discovered by the inquisition of the Magistrate.  
More particularly, among the wonders that they wrought, we may note (as most sensible and certain) the use of tongues among so many thousands which never learned them; and their curing the diseases of the body upon a sudden in the sight of the people. Neither were they any whit dismayed with fear either of the jewish Magistrates of those times whom they knew to be most maliciously set against them; or of the Romans, who dealt very unjustly with them, omitting no fit occasion that might be matter for traducing or accusing them as inventors of a new Religion: Nay, the very jews or Pagans, in the times immediately following, durst never deny, that wonders were wrought by those men For so much is confessed of Peter's miracles by Phlegon in his Annals, who lived under Adrian the Emperor. Moreover the Christians themselves in those books that contained a reason of their faith, which they exhibited to the Emperors, to the Senate, and to the governor's, do relate these things as most manifest and unquestionable truths, yea they openly report that there continued a wonderful virtue of working strange effects at their Sepulchers for certain ages after their death; which if it had been false, they knew that to their shame and punishment the Magistrates could have confuted the same: and this that we have spoken may suffice concerning the authors.   

SECT. VIII.  
The truth of the writings connirmed by the events that have come to pass accordingly as they were revealed.  
THere are other reasons to prove the truth and sidelity of these author's writings. For many things are therein f●re old should after ward happen, which notwithstanding were impossible for men by their own power and ingeny to know or bring to pass: yet we see the truth thereof confirmed by the event which have come to pass accordingly.  
For so it was foretold that this Religion should upon a sudden have a large and ample increase; that it should continue for ever; & thought it were rejected by most of the jews, yet should it be embraced by the Gentiles that were strangers to it. Thus likewise was foretold what hatred & spite the jews would bear against them that professed this religion, & what grievous persecutions the professors thereof should undergo: Also what a great siege and destruction there should be both of Jerusalem that great City, and of the Temple, together with a miserable calamity among the jews.   

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 carefully respects and governs humane affairs, specially such as belong to his honour and worship; than it cannot be that he should suffer so great a multitude to be cheated and deceived with lying books; those men I mean, whose full intent and purpose was to worship God after a holy manner. And forasmuch as among so many sects that have sprung up in Christianity there hath not been one that received not either all or the most of those books, excepting some few that contain no singular matter above the rest; this me thinks may be a great argument that no material thing could be objected against these writings; specially since the said sects were so partial and spitefully bend against another, that what one approved of, another commonly would be displeased therewith, even because the same was liked of by others.   

SECT. X.  
Answer to the objection that diverse books were not received by all.  
INdeed there were some that desired to be Christians, who notwithstanding refused to admit of such books as they did perceive contained any thing that made against their doctrine. And these were either such as out of hatred against the jews spoke ill of their law, and rev●led the God of the jews who was the makes and framer of the whole world; or else they were such as feared the great afflictions and persecutions that Christians suffered; And thereupon thought it the safest way to ●urke under the name of jews, who had free liberty for the exercise of their Religion. Howbeit these lurkers were rejected and forsaken by all the open professed Christians that lived in those times, when as all that any way disagreed in opinion (if they kept unity of affection and piety) might have been suffered with great patience according to the Apostles commandement. As for the former kind of these bastard or counterfeit 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 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 speak against those that both are and would be called jews. For the present only this I say, that it is great impudence in them to fleight and extenuate the authority of Paul, seeing verily there was not one of all the Apostles, that expounded and taught more Charches than he did: who was reported at that time to have wrought many miracles, when (as ere 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 wenders, why may we not believe him concerning his heavenly visions and instruction received from Christ himself, to whom since he was so deately beloved, 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 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 there was not any cause in regard of himself why he should speak any thing but truth therein: For both he was circumcised and of his own accord he did observe the most part of the law: But for Christian Religions sake, he was both to do and suffer more difficult matters, than either was commanded by the law, or could happen by occasion of the Law. He taught also that his Disciples should do and suffer the like: whence it appears that he uttered no flattering or enricing speeches unto his auditors; who were taught in stead of the Sabbeth, to keep every day holy for divine worship, and in stead of the little expenses which the law required to suffer the loss of all their goods, and in stead of the blood beasts to consecrate their own blood 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 liar.  
But to leave these men that searce deserve the name of Christians, besides this which we have now said concerning the miracles, wrought by the sacred pen men aforesaid, and concerning the singular providence of God about affairs of this kind; the manifest consent and agreement of all other Christian congregations in the receiving of these books may induce any inidifferent men to give credit thereunto: specially considering that they are wont commonly to credit other books of history, without any such testimonies, 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 do object saying that diverse things are there in related which seem to be impossible ever to have come to pass: we answer as before hath been intimated that there are some things impossible for man to do, which not withstanding are possible unto God, such as include in them no contradiction or contrariety. And of this sort are those wonderful effects which we most of all admire, as the raising of the dead unto life again, and therefore that objection is of no force.   

SECT. XII.  
Or things contrary to reason.  
NEither are they to be regarded and assented unto who say that some doctrines are comprised in these books which are disagreeing to right reason: For such are confuted first by the practice of so many learned, grave, judicious and wise nien as have allowed and admitted of these books for authentical ever since the primitive times: Then by that which we have before declared in the first book to be consonant to right reason; as namely, that there is a God, who alone is absolutely perfect and 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.  
Besides there is shown how that all the lusts of the flesh are to be bridled and subdued: that amongst men there is kindred and alliance, and therefore they ought to love one another with sincere affection: All which are most plainly set down in the said books of the new covenant. Now we know how unsafe it is for any to affirm any thing beside this, peremptorily to be true, either concerning the nature of God or his will; specially if it be grounded only upon humane reason: And further we may guesle how uncertain it would be both by the jarring opinions of the schoolmen among themselves, as also by the contrary conclusions of the Philosophers. And it is no marvel: for if men do so farte disagree in their opinions touching their own soul, than they must needs much more descent 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 appiehension. Or if (as prudent men do think) the inquiry into the Counsels of Kings be dangerous and not to, be attempted or attained by us; who then is there so wise and prudent that hopes he shall ever be able to understand the will of God concerning those things which he hath reserved in his own freedom and secret council: 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. Contrary to which books it is neither proved, nor so much as affirmed by any that God ever published any thing concerning his nature and essence Neither is there extant any letter Revelation or other signification of his will that can be believed for true. For if there were any thing otherwise commanded or permitted before Christ's time, which in itself was indifferent, that is neither due nor dishonest, yet the same is not repugnant to the said writings since that in such matters of indifferency the last law or commandment that is given doth abolish and annul the former.   

SECT. XIII.  
Answer to an objection that some of these books are repugnant to the other.  
SOme do further object that in these books there is some diversity of senses and interpretations. But for answer whosoever will but duly ponder this matter he shall find the same to be another argument besides the some to justify the authority of the said books, namely because they do most manifestly and apparently agree about such things as concern any point of doctrine or history: Which consent and accord cannot elsewhere be found among any other writers that are of one and the same sect or profession, whether we consider the jews or the Greek Philosophess, 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 and Xenophon; but oftentimes one shall find the same writer to affirm now one thing, than another, as if he were forgetful of himself, or knew not what to resolve upon. But these other writers, to wit, the holy penmen, 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 particular circumstances, such as are of small or no moment, happily they might be well reconciled, though perhaps the manner how be unknown; namely, because of the similitude of things that were done at diverse times, or for the doubtful signification of some words, or by reason of the several names and appellations of this man or that place and the like. Nay this (me thinks) may bees motive to vindicate and free these writers from all suspicion of falsehood, it being usual with those that would have lies and untruths credited, to relate all circumstances so straight and trimly as there shall not appear any colour or show of difference. Or if it be so, that for any small difference which cannot easily be reconciled a whole book shall lose its credit; then I trow we must believe no books at all, specially those os history: yet we see that Polybius, Halicarnassensis, Levy and Plutarch, for the substance o● them are esteemed authentical and true, though in some circumstances they seem to be faulty: Therefore it were unequal that sacred writers should lose then credit for one or two seeming slips, (if there were any in their writings) who so seriously desired and earnestly endeavoured to express both truth and piety therein.   

SECT. XIIII.  
Answer to an objection taken from outward testimonies, which make more for these books.  
ANother way of confirming what we have said; Some think may be by alleging the contrary testimonies of those that were strangers to the covenant of promise.  
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 borne a long time after, who did openly profess enmity against Christianity, and therefore could be no fit witnesses for this matter.  
Nay, on the contrary, if need were, we could allege many testimonies to confirm diverse 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 Disciples. Those known books of josephus, which were written about forty years after Christ's ascension, do make mention of Herod, Pilate, Festus, Felix, john the Baptist, Gamliel, and of the destruction of Jerusalem at large. Herewith all 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 public Acts, whereunto the Christians appealed, namely, for that in them there was mention made of the star that appeared at Christ's birth and manifested his nativity unto the wise ●én, also of the Earthquake and Eclipse of the Sun, when it was 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 said more against these books? Surely I see nothing that can be objected, unless it be said that they remained not altogether the same that they were from the beginning. And indeed it may be granted that what is common to other books might happen to those, namely that by the carelessness or corrupt dealing of the transcribers, some letters, syllables or words might be changed, left out o● 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 ●●e but he great variety of Copies, since both custom and reason tells us that what is agreed upon by the greater number and most ancient copies, the same is to be prefer before the contrary. Now that all the copies of these books were corrupted by guile or otherwise, either in points of doctrine or matter of history it will never be proved, there being no evidences or testimonies of former times ever to evince the same. But if (as we said before) there be any thing urged by those that bore so great hatred against the writers or followers and maintainers of these books the same is to be held for a reproach or calumny, and not for any good proof or sufficient testimony against them. And this which we have said might suffice in answer to those that tell us the scripture hath been changed; which whosoever affirm, aught to make good their assertion against the scripture so long time received in the Church.  
But that the vanity of this objection may more plainly appear, we will show that what they imagine to be true, neither did nor ever could co●e to pass. We have proved before that the books which have any titles were written by the Authors whose names they bear, which being granted, it will follow that one book was not forged or put into the place of another: neither is there any notable or noted part changed therein.  
For in such a mutation there would have been some aim or intent whereby that part might have easily been distinguished from other parts and books not changed or altered, which cannot now any where be discerned Nay (as we said) there is every where a consent and harmony of the seize and meaning herein, as it admirable to consider.  
Again no doubt so soon at any thing by or concerning the Apostles or apostolical men was published, ●…ghtway the Christians with great diligence (is it was meet.) and o●t of a zealous desire to preserve and propagate pity and truth unto posterity did get themselves many copies thereof, which they dispersed through all places in Europe, Asia, and Egypt where Christ anity was spread and the Greek tongue spoken: Yea (as before we showed) there were some Original Copies kept for the space of two hundred years after Christ, 'Tis not then possible or probable that those books received any such forgery, they being so well known and carefully preserved not only by particular men, but by the common care and diligence of whole Churches. Add further that these books in the following ●…ges were translated into the Sy●●cke, Ethiopicke, Arabic, and Latin tongues: which translations are yet extant; and do not differ in aught to speak of 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 of scripture are cited out of these books to the same sense & meaning, which now we read them. Neither was there any in the Church of so great authority at those times who could have been suffered to falsify or change any thing if he would, as is plain by the open dissent of Iraeneus, Tertullian, and Cyprian from those that were most eminent in the Church. After these times there succeeded many 〈…〉 men, of great learning and judgement, 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 diverse sects of Cr●…s; all which at lest such as acknowledged God to be the maker of the world and Christ to be the author of the new covenant, did receive and use these books accordingly as we do the same. And if any had attempted to alter or p●… any part thereof they should have been accused by the rest for forgery and false-dealing men therein. Neither was there ever any sect that had the liberty at their pleasure alter any of these books for their own turns, in as much as it is manifest that all of them did ground and assume arguments one against another out of the same. And as for that which we touched concerning divine providence, the same belongs no less unto the chiefest parts than unto the whole books; namely, that it cannot conveniently be said that God would suffer so many men which sincerely desired to be godly and earnestly sought after eternal life, to be led head long 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 the writings and evidences of the jewish Religion, which was anciently the truest, and affords diverse testimontes for Christianity; Therefore it will not be amiss, in the next place, to justify 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 compiled 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 Ph●nitian's have recorded the names of David and Solomon and their leagues with the men of ●yre. Aswell Berosus as the Hebrew writers, makes mention of Nabuchadonosor and of other Chaldean Kings. He whom jeremy calls Vaphres King of Egypt, 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 na●●on of the jews are related by josephus in his books against Appio●: whereunto we may add what before we have touched out of Strabo and Trogus. But as for us Christians we are not to question the truth of those books, out of which we borrow many testimonies. 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 falsehood committed against the writings of Moses or the Prophets; or that they had altered or used any forged books.  
Then after Christ's time, it cannot be proved, neither is it credible that the scripture was corrupted in matters of any moment; specially if we consider that the same books were preserved safely by the jews, which people was dispersed far and wide over the face of the earth. For first of all the ten tribes were led a way captive by the Assyrians into Media then afterward the two other tribes: And after that Cyrus granted them leave to return, many of them went and dwelled in foreign Countries. The Macedoni●●s invited them with great promises to come into Alexandria. The cruelty of Antiochus, the civil wars of the Asmonaans', together with those of Po●pey and Sossius from without, did straggle and scatter abroad many of them. Cyrenaica a part of Africa was full of the jews: so were the Cities of Asia Macedonia, Licaonia; and likewise the Isles of Cypr●●, Crete, and others. Also what a number of them there was at Rome, may be learned out of Horace, juvenal and Mar●●al. 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 it appears to be more unlikely that they were any where changed. Nay more these books were translated both into the Chalde● tongue, as also into the language spoken by them of Jerusalem, to wit, a little before and a little after the time of Christ Other Greek translations afterward there were, as namely by Aquila, Symachus and Theodo i on; 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.  
Phil● lived in the reign of Caligula, and Iosephi● survived the times of both the vespas●ans: which two writers allege out of the Hebrew books the same things that we read at this day.  
Then 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 used any Legerdemain in any notable part, could thereupon quickly discover the same by comparing more ancient Copies▪ and so have made it publicly known. But they are so far from doing this that on the other side they allege 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 falsehood or negligence about these books, which they have so religiously and exactly described and compared that they know how often any one letter is sound therein.  
The last though not the least argument to prove that the 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 imagine, strongly prove, that their Lord and Master, jesus is that same very Messias which was anciently promised to the jews their forefathers: which doubtless they would have been careful might not have been done; specially when the controversy arose between them and the Christians, if ever it had been in their power to have changed what they listed.    

The fourth Book OF THE TRUNESSE OF Christian Religion.  

SECT. I.  
A particular confutation of the Religions opposite to Christianity.  
MAny men there are, who beholding the great peril and jeoperdy that other people are in, do much joy and hug themselves if they be out of gunshot and free from all such danger.  
But Christianity teacheth another lesson, specially in points of doctrine; and therefore in this fourth book it shall appear, that one chief duty of a Christian in this life is, not only to rejoice and content himself with the finding out of truth; but also to lend his helping hand to others that wander in the labyrinths of errors, and make them partakers of so good a benefit. This after some sort we have endeavoured to do in the former books; for the demonstration of truth implies the confutation of error. Yet in regard all kinds of Religions that are opposite to Christianity, to wit, Paganism, judaism, and Mahumeta●isme, besides their common consent have their proper errors, and certain peculiar arg●me is which are wont to be objected against us. Therefore it is our purpose particularly to dispute against each of these, first, desiring our readers to purge their minds from partiality and all impediments of judging aright that so they may the better conceive the truth we are to speak.   

SECT. II.  
And first of Paganism, that there is but one God. Created Spirits are good or bad: the good not to be honoured, but in reference to God.  
TO begin then against Pagans If they say that there are diverse 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 ertor in receiving enemies instead of friends and traitors for Ambassadors. Then it were but reason they put an evident difference between the worship of God and these Spirits: As likewise to know what hierarchy and order there is among them; what benefit may be expected from any of them; and what honour by God's permission or appointment is to be exhibited to them. All which, since they have not positively set down in their Religion it is plain how uncertain the same Religion is, and how it were a safer course for them to betake themselves to the worship of one Almighty God, which even Plat● confessed was the duty of every wise man, specially for that to whomsoever God is propitious and favourable, to them these Angels must be serviceable and gracious, being indeed ministering Spirits of the Almighty.   

SECT. III.  
Evi● 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 sundry reasons: first because these adored Angels did not refer their worshippers unto the service of the true God, but as much as in them lay they laboured to abolish the same, or at least in every respect they required equal honour with the Almighty. Secondly, because they wrought all the harm they could against the worshippers of the true God by provoking both Magistrates and people to molest them. For when it was lawful for Poets to sing of the murders and adulteries committed by the Gods, and for the Epicures to take away all divine Providence, and for any other Religion (though never so different in ceremonies) to be allowed as was the Egyptian, the Phrygian the Grecian, and the Tuscan at Rome; Even then generally the jews were only made ridiculous as appears by Satyrs and Epigrams written upon them; who sometimes also suffered hanishment. And as for Christians they were afflicted with most bitter punishments: no other cause whereof can be given than that both these sects did worship one true God, whose honour was impeached by the multitude of such Gods as the heathen adored.  
Thirdly, this was manifest by the manner of their worship, which no way escemed any good and honest ghost; namely by humane blood, by the running of naked men in the Temples, by games and dancing full of uncleanness such as may be seen at this day among some people of America and Africa, who yet sit in the darkness of gentilism.  
Nay, which is more, both anciently there were and now there are some people that know and profess▪ that these are wicked ghosts whom they worship. Thus the Persians adored Pluto, the Grecians honoured devils, the Romans worshipped a hurtful God that he might do them no harm: diverse of the Ethiopians and Indians do the like; then the which nothing can be invented more impious and abominable. For what is true religious worship but a testimony of an infinite 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 counterfeit, implying in it no less crime than high treason for as much as the honour due unto the King is not only derogated from him, but is conferred upon his enemy, a traitorous rebel. Moreover, vain is that perswasi on 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, is bounded with limit: and where wickedness abounds there justice doth as it were necessarily require the infliction of punishment Neither are they excused for saying they are induced to obey such wicked Spirits out of a certain fear or awe of them, seeing that God, as he is the chief good, so is he communicative and imparts his goodness in the production of other natures: which if it be true, than i● follows that he hath absolute power and dominion over all those other creatures as over his workmanship, so that nothing can be, done by any of them, which he hath a desire to hinder. All which being granted, (as it is most certain,) than we may easily collect that whosoever is in the special favour of God can be subject to no further harm by evil Spirits, than the Almighty will suffer shall turn to his good.  
And lastly there can nothing be obtained of bad Angels which is worth the accepting of, but rather worthy to be abhorred and despised: For when a devil dissembles and plays the hypocrite, then is he the worst of all; and the gifts of an enemy are usually nothing but crafty fetches and mere deceit.   

SECT. FOUR  
Against the worship which in Paganism is exhibited to men after their death.  
MOreover there were diver among the Pagans, and there are yet some of them tha● tell us, they give honour and worship to the souls of men departed But first they should make some manifest distinction between this honour and that which is due unto God: Then again, all prayers made to them are but vain and fruitless, unless those Spirits were able some way to reward or requite them which none of these worshippers can confidently far or certainly prove they are. But another thing is worst of all, to wit, that many of them to whom such glory is given by the heathen in their life time were notoriously wicked and addicted to one filthy vice or other: Thus Bacchus was a drunkard, and Hercules effeminate; Romulus proved a very ●illaine to his brother, and jupiter a traitor to his own father. So that the praise and honour gi●en to such mortal impious men-gods redounds to the disgrace of the true God and of honesty itself since it adds the commendation of Religion to vices that are flattering and alluring enough of themselves.   

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, air, and earth; wherein great ignorance and folly was committed. For prayers are the greatest part of religious worship, which cannot without folly be directed to any object save 〈◊〉 intelligent natures: but sense te●… us that the elements are no such things. And as for the stars, if any affirm the contrary, yet he will never be able to prove it since that no such matter can be collected from their operations and influences which demonstrate their nature; but rather we may gather the contrary by their m●tion, which is not variable like 〈◊〉 that in things endued 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 the more like unto God 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 did enslave and submit himself to such things as God hath given to be ●…viceable unto him: whereas 〈◊〉 the contrary he ought rather ●…render thanks for them which cannot do so much for themselves.   

SECT. VI  
Against worshipping of bruit beasts.  
But of all other it is the greatest all surdur for men to worship the bruit beasts, as do the Egyptians. For although these creatures seem to have some shadow o● semblance of reason or understanding, yet it is nothing incom●arison of man, seeing they cannot express any inward thoughts either by words or writing; neither can they do any action but of the same kind and after the same manner: much less can they ever attain to the knowledge of numbers, dimensions or heavenly motions. On the other side man by his ingeny understands the nature of the most puissant beasts wild or tame; of fish, fowl, and the like: all which after a sort he hath under his dominion; whether they be Elephants, lions, horses, or Oxen: yea those beasts which are most hurtful he can make some benefit of, as of serpents for medicines.  
And this general use he may make of them all, which is unknown to them, namely to observe the proportion of the bodies and the situation of their parts, comparing also their forms and several kinds; whence he may learn his own excellency, and be instructed how fair the frame of humane bodies surpasseth other creatures for perfection and nobility: which if any one rightly consider, he will be so far from worshipping these beastly ●…ds that he will rather think ●…mselfe to be a kind of God or ●…roy placed over them by 〈…〉 Supreme God of all.   

SECT. VII.  
Against worshipping of things that are no substances.  
WE find among the Grecians, Romans, and others ●…t some there were who did ●…t worship any substances, but ●…rtaine accidents.  
For to omit those uncouth dei●…s, the Fever, dame Impudence●…d ●…d the like, let us name the bet●…r sort, such were health, which 〈…〉 nothing but a right temperature of the parts of the body: ●…od fortune, being the fitness of ●…n event that is correspondent to 〈…〉 man's desire: The affections also ●…s love, fear, anger, hope and the ●…est, which proceed from the consideration of some thing that is good or evil, easy or difficult; and these are certain motions o● passions in that part of the mind which is united to the body by blood, not having any absolute power of themselves, but are subordinate handmaids to the commands of the well, their Mistress at least in their continuance and direction. Then for virtues they have diverse names, as prudence consisting in the election or choice of that which is honestly profitable: For itude in attempting fearful dangers: justice in righting them that are injured: Temperance in the moderation of sensual pleasures; and so of the rest, all being certain inclinations and propensions unto that which is honest and right, be got in the mind by long custom and exercise; which as they may be increased, so by negligence they may be diminished, and quite abolished. Next succeeds honour whereunto some Temples were dedicated, and this is nothing but a good opinion of some men concerning such persons as they imagine are endued with virtue: And herein men may easily err in honouring bad men in stead of good. Since then none of all these are substances, and consequently not comparable to the dignity of such things as have subsistence, neither can they be said to have any notice of our prayers or worship; therefore to reverence them for Gods is a thing most absurd and unreasonable, seeing that for these things he is to be worshipped who can both give and preserve the same.   

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 allege miracles, but such only as in many things may be excepted against.  
For diverse of them were rejected by the wiser sort of the heathen themselves as counterfeit and fabulous. Some of their marvels are said to have been done in secret, in the night, in the presence of one or two, whose eyes might easily be deluded by the juggling of the Priest's. Other things were wonders only to those that were ignorant of natural causes, specially of occult qualities: as when a man could draw iron with a loadstone in the presence of such as knew not the property of that stone. In such ●eats Simon and Apollonius Tya●…us were skilful, as it is recorded by many. I deny not but that greater things than these might be seen, which though they transcended natural causes, and man's power and ability, yet needed they not any divine omnipotent hand▪ but the Spirits placed between God and man might suffice for the production thereof: Which Spirits by their agility and subtlety might easily convey from one place to another, things dispersed, and work such strange effects upon them, as would affect men with astonishment and wonder. But the ghosts whereby any such matter is effected, are no good Spirits, and consequently this Religion cannot be good, as is manifest by that which hath been said before, and likewise in that which they tell us of certain charms and enchanting verses, whereby they are compelled thereunto where as not withstanding the wiser sort of the heathen themselves coufesse that there can be no such efficacy in the bare words; which have only some power of persuasion, and that no otherwise than by way of signification. Besides this is a sign of their wickedness, that by some vain promise or villainous act, they did undertake to entice one contrarily affected to love and like another, which thing is prohibited by humane laws as being a kind of sorcery. Neither need any man wonder why God suffered some marvels to be wrought by evil Spirits among the Gentiles, seeing they deserved to be cheated with such illusions, which so long time had forsaken the worship of the true God.  
Moreover this is an argument of their weakness and impotency that their works were never accompanied with any good thing: For if any were seen or seemed to be revived, yet 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 fore told should come to pass for the confirmation of their Religion, and therefore there might be other causes, best known to God, of the event thereof. As for example, if it was true that Vespasian restored sight to one blind; this was done that he being thereby made more honourable, might the more easily obtain the Roman Empire. For he was appointed by God to be a Minister of his judgements in the behalf of 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, particularly we may resay, that these men did worthily deserve to be deluded for contempt of that knowledge which reason or ancient tradition suggested to each of them Then again the words of the Oracles for the most part were ambiguous, and according to diverse events might admit of diverse interpretations. Or if there was any thing more expressly foretold by them, yet it is not necessary that the same should proceed from an all-knowing mind: For it was either such a thing as might be foreseen by natural causes then existing, as Physicians can foretell some future diseases: or else some probable and true conjecture might be made by that which commonly falls out and usually comes to pass, as we read of some persons we●-sk●●d 〈◊〉 civilaffaires, that can have a notable guess of future events. Again suppose that amongst the Pagan's God sometimes used the ministry of some Prophets to foretell those things which could have no certain cause besides the will of God: yet this did not approve or confirm their heathenish Religion, but rather overthrew it: As namely that prophecy in the fourth Eclogue of Virg●●, taken out of the Sibyls verses; where unwittingly the Poet sets out unto us the coming of Christ and his benefits. So in the same Sibyls it is said that he was to be acknowledged for a King, who should be our King indeed, and should come out of the East, and have dominion over all. We read in Porphyry of the Oracle of Apollo, which saith that other Gods are only Airy Spirits, but the God of the Hebrews is only to be worshipped: which saying if the worshippers of Apollo had obeyed, than they had left off being his Disciples: If they did not, than they made their God a liar. Add further, if those Spirits had respected or intended the good of mankind, above all they would have prescribed some course of life to be observed, and also promised some assurance of reward to them that live accordingly; neither of which was ever done by them.  
On the other side oftentimes in their verses we find some Kings commonded which were wicked men, some champions extolled and dignified with divine honour, others alured to immodest and unlawful love, or to the receiving of filthy lucre, and committing of murder, as might be shown by many examples.   

SECT. X.  
Paganism decayed of its own accord so soon as humane aid ceased.  
BEsides all that hath hitherto been said, Paganism itself ministers to us a notable argument against itself; namely because that wheresoever the same becomes destitute of humane help, there strait way it comes to ruin, as if the foundation thereof were quite overthrown. For if we behold all the Kingdoms and states that are among Christians or mahometans, we shall find no mention of Paganism, but in books. Nay the histories of former times do show that when the Emperors went about to uphold their Religion either by violence and persecution, as did the first of them; or by learning and subtlety, as did julian; yet notwithstanding it decayed daily, not by any violent opposition, nor by the brightness and splendour of Christianity, (for Jesus was accounted by the common sort only a Carpenter's son;) nor by the flourish of learning, which they that taught the law of Christ used not; nor by gifts & rewards, for they were poor; nor by any soothing and slattering speeches, for on the contrary they taught that all worldly commodity must be despised, & that all kind of adversity must be undergone for the Gospel's sake. See then how weak and impotent Paganism was, which by such means came to ruin.  
Neither did the doctrine of Christ only make the credulity of the Gentiles to vanish, but even bad Spirits came out of diverse 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 were some Philosophers that did ascribe the beginning and decay of every Religion unto the stars: But that which they profess themselves to know there in is taught with such variety and diversity in their Stargazing science, that a man can collect nothing from thence for certainty, but only this that there is no certainty at all therein.  
I do not here speak of such effects as have a necessary dependence upon natural causes, but of those that proceed from the will of man, which of itself hath such liberty and freedom that no necessity or violence can be incident thereunto from without. For if the assent or consent of the will did necessarily follow any outward impression, than the power in our soul which we may perceive it hath to consult and deliberate, were given in vain: Also the equity of all laws, of all rewards and punishments would be abolished, seeing there can be neither fault nor merit in that which is altogether necessary and inevitable.  
Again, there are diverse evil acts or effects of the will, which if they proceeded of any necessity from the heavens, than the same heavens and celestial bodies must needs receive such efficacy from God, & so it would follow, that God, who is most perfectly good, were the prime cause of that which is morally evil; And seeing that in his law he prosesseth himself to abhor wickedness, which if he implanted in the things themselves by such inevitable power, than he might be said to will two contraries, to wit, that the same thing should be done and not be done: also a man should offend in any action he did, by divine instigation.  
They speak more probably that say the influences of the stars do first affect the air, than our bodies, with such qualities as often times do excite and stir up in the mind some desires or affections answerable thereunto: and the will being alured or enticed by these motions doth oftentimes yield thereunto: which though it be granted, as it is credible, for truth, yet it makes nothing for the question we havein hand. For seeing that Christian Religion most of all with draws men from those things which are pleasing unto the body, it cannot therefore have its beginning from the assections 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 do grant that wi●e and upright men are not under the dominion of the stars: And such verily were they that first professed Christianity, as their lives do show. 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 S●arres appertain to certain Climates of the world, and are only for a season, but this Religion hath now continued above the space of one thousand six hundred years, and that not in one part only, but in the most remote places of the whole world, such as are of a far different situation in respect of the stars.   

SECT. XII.  
The chief points of Christianity are approved of by the heathen: and if there he any thing h●t scarce seems crediblos herein, the like or worse is found among the Pagans.  
LAstly, this is an evidence which makes much against the Pagans, so that they have little or nothing to object against Christian Religion: namely, because all the parts thereof are of such honesty and integrity, that by their plainness and perspicuity they do as it were convince the minds of the heathens themselves, among whom diverse did teach the same truths which generally our Religion admits of for sound and orthodox: As to give some instances; true Religion consists not in rites and ceremonies, but in the worship of the mind and Spirit: he is an adulterer that hath but only a desire to commit adultery: we ought not to revenge injuries: A man may be the husband of one wife only: And the league or bond of Matrimony ought to be constant and perpetual: man is bound to do good unto all, specially to them that are in want: we must refrain from Swearing as much as may be: And as for our food 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 not altogether so credible, yet the like also is found amongst the wisest of the heathen themselves, as before we have shown concerning the immortality of souls, and of the resurrection of bodies. Thus Plate as he learned from the Chaldeans, distinguished the divine nature into the Father, and the mind of the Father; which he calls both the Council and branch of God, who is the maker of the world; as also the Soul or Spirit which preserveth all things.  
I●lian so great an enemy of Christians, thought that the assumption of humane nature was possible for God, as he gave instance in Aesculapius, whom he imagined to have descended from heaven, to the end he might teach men the art of Physic. The Cross of Christ offendeth many: yet is there not worse related by the heathen writers concerning their God●, who tell us that some of them were attendants unto Kings and Princes, others slain with lightning, others cut in sunder. And the wisest of them say that any honest thing is the more joyous and delightsome, by how much it cost them the dearer.  
To conclude, Plato in the second book of his common wealth as if he had been a Prophet, saith for a man to become truly just and upright, it is requisite that his virtue be bereft of all outward ornaments, and 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, it could no otherwise come to pass.    

The fifth Book OF THE TRUNESSE OF Christian Religion.  

SECT. I.  
A refutation of the jews, beginning with a speech unto them or prayer for them.  
AS those that come out of a dark dungeon by little & little perceive some brightness and glimmering between light and darkness: So having done with the think missed of Paganism, and entering upon judaism, we behold some beams and light of truth: wherefore I request the jews that they would hear us patiently.  
We are not ignorant how that they are the of spring of holy men, whom God was wont to visit both by his holy Prophets, and blessed Angels. Of this nation sprang our Messias, and the first Doctors of Christianity: they are the tree wherinto we are ingraffed: they are the keepers of God's Oracles, which we do reverence as much as they, even making sighs unto God for them, & praying that the day may quickly come, when the veil 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 shall lay hold on the Cloak of the Hebrew man, desiring that we may together with a holy 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 intre at them not to think that to be unjust in another man's ●ase, which they judge to be just and equitable in their own. If any Pagan demand of them why they belceve 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 widow's oil was increased by Elisaus: that Naam●d the Syrian was suddenly cured of the leprosy: that the hostesses daughter 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 hi● taking up into heaven only for the testimony of Elizaeus, a man beyond all exception. But we can produce twelve witnesses o●… honest report to testify that Christ ascended up into heaven after he had been seen upon earth after his death by many more persons. Which things i●… they be true, then necessarily Christ's doctrine is true also; and indeed nothing at all can be alleged by the jews for themselves, which by equal right or more just title belongs not unto us. But to omit further testimonies, it is the confession of the authors of the Talmud, and other jews themselves, that strange unders were wrought by Christ, which may suffice for this particular. Neither could God any way more effectually gain authority unto his doctrine which was 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 say, were done by the help of Devils. But this calumny hath been confuted before, when we showed that wheresoever the doctrine of Christ was taught and known, there all power of the Devils vanished away. Others reply that jesus learned Magic arts in Egypt: but this slander hath no more, nay not so much colour of truth then the like accusation by the Pagans framed against Moses, whereof we read in Pliny and Apuleius.  
For, that ever jesus was in Egypt cannot be proved 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 other proofs that Moses lived the most part of his youth in Egypt. Howbeit the law aswell of Moses, as of Christ frees them both from this crime, plainly forbidding such arts as being 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, the curing of the speechless, the healing of the lame, the giving sight to the blind, then would Tiberius, Nero, and other Emperors have had notice thereof, 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 Se●… of the great Council were child in Magic 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 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. FOUR  
Or by the power of words and syllables.  
MOreover that is but a mere fable or impuden●lye, which certain of the jews have invented concerning the miracles done by Christ, namely in that they ascribe the same unto a mystical unknown name, which (as they say) being placed in the Temple by Solomon, was to be preserved safe by two lions, during the space of one thousand years and more, afterward was stolen away by jesus. For there is no mention made of those lions either in the books of Kings and Chronicles, or by josephus: nor was there any such thing found by the Romans, who accompanying Pompey, entered 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, by the very law of Moses it will follow that he must be believed. F●r God saith, Deuteron 18. that 〈…〉 Prophet's after the time of Moses ●hould 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, than the which, more certain notes cannot be imagined. But in Deuteron. 13. it is said, that if any professing himself to be a Prophet and doth work wonders, yet the same 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 by him, 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 entice men from the worship of the true God; and in that case only miracles are not to be credited, though in show most glorious. Now jesus did not only prohibit the worshipping of false Gods, but also expressly 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 allege concerning the difference between the law of Moses and the law of Christ, it seems but of small moment. For the Hebrew Doctors themselves make this rule, namely, that by the authority of a Prophet who worketh miracles, any precept whatsoever may be violated and transgressed, except that only which concerns the worship of the true God. And surely that power of making laws, which belonged unto God when he gave the commandments by the hand of Moses, went not from him: Neither can any man that of his own power makes laws be thereby hundred from making the contrary.  
That which they object of God's immutability is nothing: for we speak not here of God's 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. This God at the beginning gave Adam leave in Paradise to eat of other apples, but he forbade him to eat of the fruit of one tree: Why? even because it so pleased him. Generally he prohibited men to commit murder, yet he commanded Abraham to kill his son. One while he forbade 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 babble and prattle with infants, to wink at the vices of their childhood, and entice them to learn with an apple or a butter-lep: But so soon as they come to riper age, their speech is amended, the precepts of virtue are taught them by degrees, and they learn what is the goodness and benefit of honesty. Now it is plain that the precepts of that law of Moses were not exactly perfect, because many▪ holy men of those times, led a more holy life than those commandments required. Thus Moses who suffered the revenge of a wrong to be exacted partly by blows, and partly by sentence, 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 find not that any good men left their wives, which notwithstanding was permitted by the law. The reason of all this chiefly is, because those laws were accommodated to the greater part of that people: therefore in the state and condition they were in, it was meet something should be kept had and reserved, which afterward might be perfected, when God by a greater efficacy of the Spirit was to choose unto himself a peculiar people out of all nations. Yea, all the rewards which are expressly 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 ●o commandments that were essentially good.  
ANd here by the way, for the conviction of the jews it must be noted, that those jews who lived in Christ's time, used him most basely, and punished him most severely; when as yet 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 lepers 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 showed both by the law and by the common received opinions that such works were not unlawful to be done upon the Sabbath day; And then chiefly began he to publish the abrogation of some laws, when after his triumphover death he ascended into heaven, adorning his Disciples upon earth with gracious gifts of the holy Spirit, whereby he made it evident that he had obtained a regal power, which includes the authority of making a law: And that according to daniel's prophecy, ch. 3. & 7. compared with chap. 8. & 11. where he foretold, how that a little after the destruction of the Kingdoms of Syria and Egypt (the latter whereof happened in the reign of Augustus,) God would give the kingdom to a man, which should seem but simple and necessitous, to a people chosen out of 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 ●●s own nature: but consisted of things that were indifferent in themselves, and consequently not immutable. For i● the same things had had in them any necessary ground why they should have been done; then would God have prescribed them not to one, but to all the 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, Me'ch●sedeck job, Abxuham, Isaac, or jacob, (though all of them were godly men, and dearly be loved of God) knew this part of the Law, but were altogether ignorant or very little acquainted there with; 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 other Prophets reprehend the Chaldeans, Egyptians, Sydonians, Tyrians, Idumeans, & M●abites, for not admitting those ceremonies, though when they writ unto them, they reckoned up their sins exactly enough. These than were peculiar precepts given either for the eschewing 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 wondered that these are abolished, than if any King should abrogate some Municipal statutes, to the end he might establish one law within his dominions. Neither can there any reason be alleged, 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 perpetual, the same word men oftentimes use, when they would signify that that which they command is not yearly or for a certain time, suppose in the time of war, peace or famine. Yet they are not thereby hindered from making new constitutions of the same things, specially when the public good requires the same. Thus in like manner some laws given to the Hebrews were only temporary, during the people's abode in the wilderness: others were proper and peculiarly appointed for their habitation in the land of Canaan: therefore for distinction sake of these from the other, he calls them perpetual, whereby may be understood, that they ought not any where to be changed, or ever intermitted, unless God signify that it is his will so to be. Which manner of speaking, since it is commonly used by all people, they ought not to wonder at; considering that in their law the same is called a perpetual statute, and a perpetual bondage, which continues only from one jubily to another: And the coming of the Messias is called the accomplishment of the jubily, or the greatest jubily of all. Thus in the Hebrew Prophets there was anciently a promise of making a new covenant, as in Ierem. 31. 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 annoed that one shall learn Religion of another for the same shall be manifest unto all, and they shall all know. Yea further t●e Lord will forgive them their former iniquities, and will remember their ●in●t no more: which is as if a King after great enmity and discord had amongst his citizens & subjects, should for the establishment of peace and tranquillity among them, abolish diverse laws, and make a perfect● 〈◊〉, common to them all, promising forgiveness of faults bypast, if afterwards they doeamend. And this which hath been said might suffice to be spoken for the abrogation of the law, the parts whereof we will i● the next place show 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 wel-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 many rites and ceremonies, which might be the reason why God enjoined them so many; Or else because he would not have them return unto the worship of fulse Gods, by the remembrance of their sojourning in Egypt.  
Howbeit when their posterity made so great reckoning 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: I will not reprove thee, saith God by David, in the fiftieth Psalm, for thy sacrifices, or thy burnt offerings to have been continually before me. I will take no bullock out of thy house, nor he goats out of thy folds.  
For every beast of the forest is mine, and so are the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are mine. If I were hungry, I would not tell thee, for the world is mine and the fullness there of: thinkest thou that I ●ill●●t the flesh of Bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the most high.  
Some there are among the Hebrews, who think that this is spoken because they that offered those sacrifices, were of an impure mind, and dishonest conversation. But the words now alleged show another matter, to wit, that the thing in itself was no whit receptable unto God. For if we consider the whole series and order of the Psalm, we shall find 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 the saying unto the godly, 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 and contrite heart O God thou wilt not despise. So likewise in the fortieth Psalm; Sacrifice and offering thou didst not desire, mine ears hast thou opened; burnt offering and sin offering hast thou not required. Then said I, lo, 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: Lo, 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. 〈◊〉. 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 sat of said beasts, and I delight not in the blood of bullocks, or of lambs, or of begoats. When ye come to appear before me, who hath required this at your hand to tread my courts? Answerable to this place is that in jer. 〈◊〉. Thus saith the Lord of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh: For I spoke 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 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. I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings. Lastly, in the sixth o● Micah when the question wa● made, how a man might reconcile God unto himself best? whether by coming before him with a great number of rams or with a great quantity of oil or with calves of a year old? to this God answers and saith, I wil● tell thee what is truly good and acceptable unto me; namely, to do● justly, and to love mercy, and t● walk humbly with thy God.  
By all which places seeing i● is evident that sacrifices are no● put in the number of such things▪ as God primarily and chiefly requires, but that the people by little and little, as commonly they do, out of a wicked superstition placed the greatest part o● godliness therein; what wonder is it then if at length God took away that which being indifferent in its own nature, yet by 〈◊〉 was abused, like as when ●ing Hezekiah demolished the 〈◊〉 serpent which was set up by Moses, when the people began to worship the same with religious worship.  
Moreover there are diverse Prophecies, that foretold these sacrifices, whereof we speak, should come to an end: which any one may easily conceive, considering ●hat according to the law of Moses, only the posterity of Aa●… was to do sacrifice, and that only in their father's country. Thus in the 110 Psalm there is a King promised, whose dominion should be most ample, the beginning whereof should be out of Si●… and this same King was to be 〈◊〉 Priest for ever after the order of Melchisedeck. So Isai●… saith, ●hap. 19 That there shall be an al●ar to the Lord in the midst of the land of Egypt, where not only the Egyptians, but the Assyrians also, and the Israelites shall worship God. And in the ●6. 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 which in the first of Malachy God foretelleth of the Hebrews, saying, I have no pleasure in you, ne●●her 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 in●e●se shall be offered 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, ●…ith that he shall cause the sacrifice and the oblation to cease. And ●ot by words only, but really and indeed God plainly shows that he likes not of 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 were that should 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 Noah's great flood God gave licence unto his posterity to use any sort of victual: This law or licence passed not only to japhet and Cham, but also unto Sem and his posterity, to wit, Abraham, Isaac, and jacob. But afterward when the people being in Egypt were addicted to vain superstitions of that Country; then began God to forbid them the eating of some kind of living creatures; either because the Egyptians offered the same creatures unto their Gods and made divination by them; or because in that ceremonial law men, sundry ●…es were shadowed out by diverse kind of living creatures.  
Again that these precepts were not universal it is manifest by that stature which was made touching the flesh of a beast that ●ied of itself, Deut. 14. which to ●●t was not lawful for the Israelites, but it was lawful for the ●●rangers unto whom the jews by divine command were to perform all offices of courtesy, as being inhabitants after a sort commended 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 Ox. And verily in as much as God out of all nations would collect unto himself ●●e 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, to wit, when they were freed from Egyptian calamity, and afterward brought into the promised land. Now the Prophet jeremy in the 16. and 2● chapters saith, that the time wou●● come when more new and great● benefits should so obscure there membrance of that benefit, as th●… afterward there should scarce b●… any mention thereof. Besides, tha● 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 observe● them well, it were no matte●… though they transgressed in other matters: whereupon in the fir●… chapter of Isaiah, God saith that his soul hated their new Moon and appointed feasts, and that they were such a trouble unto him 〈…〉 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 〈◊〉 one peculiar people only, but 〈◊〉 Adam the Parent of all man●… at the very beginning of the world. I answer with the most learned of the Hebrews, that there is a two fold precept concerning the Sabbath, the first is a precept for commemoration, Exod. ●0. 8. and the second is a precept for observation, Exod. 31. 31. The former is fulfilled by a holy remembrance of the world's creation: and the latter consists in 〈…〉 exact refraining from all kinds of worke-a-day labour. The former was giust 〈…〉 gi●ning, which d●… godly men before the law did obey, to wit, Enoch, Noah, Abraham, Isaac, and jacob: during the time of the many travels which these last performed, we read 〈◊〉 any where that they ceased or intermitted their journey for the Sabbath, which after they 〈…〉 out of Egypt thou shalt always find. For after that the people were brought out of Egypt, and had happily passed over the red Sea, the first day was 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 Egypt is rendered to be a reason for the law of the Sabbath, Deut. 5. 15. By which law it was provided also for servants against the severity of those masters that would not permit them to coase 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 for that in many places it is called a s●g●e, and a special covenant 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 Egypt 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 the same had overswayed in coping with other laws; which now makes against it. For it is evident that infant, may be rightly circumcised upon the Sabbath; like as during the time that the Temple stood there were beasts killed for sacrifice aswell upon the Sabbath as upon other days. Yea the Hebrew Masters themselves show the mutability of this law, when they say, that by the 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 to the commandment of joshuah. And some of them not unfitly show that the distinction of days shall be taken away in the time of the Messias, namely from that place in Isaiah, chap. 66. 〈…〉 it is 〈◊〉, it shall c●me to pass that from one new Moon to another, from one Sabbath to another, all flesh shall come to worship before the Lord.   

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 o● beginning of the covenant published by Moses: For thus we read that God spoke 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 circumcise●. But now we know by what hath been already said, that in the place of this covenant, a new covenant was to succeed which should be common to all people: Wherefore the necessity thereof, which is the note of distinction, aught to cease. Besides, in the precept of circumcision there was a mystical and more excellent significations contained, which the Prophets do plainly show in that they command the circumcision of the heart, which all the commandments of jesus aim at.  
Wherefore the promises annexed to the circumcision are in like manner to be referred to some greater thing; As namely that of earthly possessions is referred to the possession of eteruity in the heavens; 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 only but an infinite number of people dispersed throughout the whole world should imitate Abraham's faith and confidence in God, which is so often mentioned in scripture; and this can only be in the time of ●●e Gospel. Now it, is no marvel if the shadows of an intended matter be taken away, when the matter itself is accomplish. Lastly, that the grace of God was not tied to this sign we may easily discern, because not only the ancients, but Abraham himself having not as yet received circumcision, pleased God: The Hebrews also dining all the time of their journey through the deserts 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 disciples or Ambassadors, for that by Christ they might be freed from that heavy yoke of ceremonies, and should be assured of this their freedom both by gifts and miracles, such as were not inferior to those that were wrought by Moses aforesaid.  
Neither did the first publishers of our Christian doctrine 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 freely and▪ willingly suffered them to follow what course of life they pleased in matters of indifferency. Thus neither were the strangers (to whom this law of rites was never given) bound of necessity to observe the same. 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 ceremonial law. Having then answered this objection which chiefly is alleged against the miracles of jesus: we will now come to other arguments, which may fitly serve for the consutation of the jews.   

SECT. XIII.  
A proof against the jews from, the promised Messias.  
IT is agreed upon between us and the jews about the predictions of the Prophets, that amongst the many authors and donors of great good things to the Hebrews, there was one man promised far more excellent than the rest, whom by a common name they call a Messias; which appellation is proper unto him after a singular manner. This Messias we say is come long ago, but they expect him as yet for to come. It remains then that that we inquire the truth hereof out of those books, the authority whereof we both do jointly acknowledge.   

SECT. XIIII.  
Who is proved to be already come, by the limited time of his coming which was fore told.  
THe Prophet Daniel, whose singular piety is commended by Ezekiel, neither would willingly deceive us, nor was he himself deceived by the Angel Gabriel: yet being taught by the same Angel, in the ninth chapter of his Prophecy he hath left it recorded, that before the space of five hundred years should be expired, after the promulgation of the de●ree touching the restoring of the City Jerusalem, 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 t●ey name any other person to whom that space or time can be rightly applied; which notwithstanding agrees so fitly unto jesus as that Neh●mias, a Rabbi 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 touched before, to wit, concerning the dominion over all nations by divine power, after that the posterity of Seleveus and Lagu● had ceased to reign; the latter whereof ended in Cleopatra, a little before jesus was borne. The third note is set down in the foresaid Chapter of Daniel; namely, that after the coming of the Messias, the City of Jerusalem should be overthrown: which Prophecy of the city'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 encourageth Zerubbabel the son of Shealtiel governor of judah, and joshuah the son of josedech the high Priest, comforting them 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 fabric and artificial structure, nor of the beauty 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. But God shows wherein the latter Temple should excel the former, when he promiseth (as it were by a certain covenant) to establish his peace, that is, his mercy and loving kindness in that Temple: whereof th● Prophet Malachy speaks more fully in his third Chapter, Behold I will send my Messenger and he shall prepare the way before me; (now Malachy lived when the latter Temple was built,) And the Lord whom ye seek shall suddenly come to his Temple: even the Messenger of the covenant whom ye delight in. Wherefore the Messias ought to come while the second Temple stood, which as the Hebrews note, was during the space between Zerubbabel and Vespasian: for in the time of Herod the great the Temple was not re-edified out of its old r●ines, 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 some that lived about the times of jesus to be the Messias.   

SECT. XV.  
Answer to that which some conceive touching the deforring 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, do go about to shift off the same by telling us that their fins were the cause why he did not come at the promised time. But for answer, to omit what is shown in the Prophecies aforesaid touching the determination of the decree without all exception or uncertainty, how is it possible that this coming should be deferred by reason of their sins, seeing also it was foretold that because of the many and heinous transgressions of the people, the great City should be laid waste a little after the times of the Messias? Moreover the reason why the Messias should come was, that he might both administer a medicine to the wicked world, and procure pardon for offences, withal giving good rules for reformation of life. Whereupon in the thirteenth chapter of Zachary, it is meant of his times when it is said that there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. And it is affirmed by the Hebrews themselves shall be called Ish Copher, that is, a reconciler or peacemaker. But it is against all reason to say that any thing was deferred for that disease, to 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 Palestina, so long as they should lead their life according to the commandments of the law: But contrarily he threatened banishment and such like calamity to come upon them if they did grievously transgress the same. Yet if at any time they were afflicted with miseries, and 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 countrey● as we may read in Deut. 30 & Nehem. 1. and elsewhere. But now for the space of one thousand five hundred years and more, the jews have wanted a Country and a Temple, which when they would have built anew, they were always hindered by some empediment or other. When this people in times past had defiled themselves with abominable wickednesses, every where sacrificing even their children unto Saturn, accounting adultery to be no sin, oppressing and spoiling the fatherless and widows, and shedding the innocent blood in great abundance, all which the Prophets did upbraid them with; then did they sufferexile, yet only for the space of seventy years, during which time 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 Country, they continue banished and contemptible: No Prophet comes unto them: there is no sign or token of their return. Their Masters and ring-●…ers (as if they were blasted with the spirit of giddinesse●) are fallen away to filthy fables and doctrines very ridiculous, where with the books of the Talmud do abound: which they are bold to call the law given by word of mouth, and are wont to equal or prefer the same to that which was delivered by Moses. For such things as are therein to be read concerning Gods 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 tedious and irksome 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 cruelty, nor are they accused of fornication and adultery: 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 jews are guilty 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 Prophecies 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 the same is no other but jesus. For what other persons soever either were or would have been accounted the Messias, the same left no sect behind them to uphold & maintain that opinion. There are not any at this day that 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 more learned. But those that profess the name of jesus, have continued from the time that he lived upon earth, even until this day being not a few only in this or that country, but very many dispersed as far as the world extendeth. I could allege many other testimonies anciently foretold concerning the Messias, which we believe were accomplished in Ies●…, since they cannot be affirmed of any other: as namely that he came of the posterity of David, and was borne of a Virgin; which was divinely revealed to him that married that Virgin; whom he would have put away, supposing she had been got with child by another; Also that this Messias was borne at Bethlehem, and began first to publish his doctrine in Galilee, healing all kinds of diseases, giving sight to the blind, and making the lame to walk: but this one may suffice for many, that his doctrine continues entire unto this day. It is most manifest by the Prophecies of David, Isaiah, Zachariah, and Hosea, that the Messias was to be an instructor not only of the jews but also of the Gentile: by whom all worshippings of false Gods should come to ruin, and a huge multitude of aliens and strangers should be brought to the worship of the only true God. Before this jesus his coming almost the whole world was confounded with false worships and religions: which afterward by little and little began to vanish away, and many men both of the common sort and of higher rank, as Kings and Princes were converted unto the worship and service of one God. This was no gramercy 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 o●… old jacob, Gen. 49. was fulfilled▪ The scopter shall not depart from juda until Sh●lo come. Which words the Chaldee and other interpreters expound of the Messias, to whom the 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 same things were foretold concerning the times of the Messias, which are not yet fulfilled. But for answer, those matters which they allege are obscure and admit of diverse significations: wherefore they are not to be received before such things as are more manifest; as namely 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, there need no other motive for inducement to the receiving of his doctrine. As for those Prophecies which g●… under the name of a sh●… o●●…sped book, oftentimes for the right understanding thereof, there is requisite some divine helps and assistance; which they are worthily deprived of, that neglect manifest truths. The place, of scripture which they allege are diversely expounded, as themselves cannot deny. And if any man please to compare either the ancient interpreters which lived when the people were led captive into Babylon, or such as lived about Christ's time, with those that writ after that Christianity began to be hateful and odious unto the jews, he shall find no expositions purposely invented, to cross those former that well agreed with Christian interpretations. They know well enough that there are many things in the holy scriptures which must be understood by a trope, and not in property of speech; as when God is said to have descended; and to have a mouth, ears, eyes and nostrils. And why may not we likewise expound diverse 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 lie down with the k●d, and the calf and the young lion, and the failing together; and the sucking child shall play with the Serpents: and the mountain of gold shall be exalted above other mountains, whither strangers shall come and worship.  
There are some things promised which by antecedent and consequent words, or by the very sense imply a secret condition in them. Thus God promised many things unto the Hebrews upon condition they would receive the Messias that was sent, and obey him: which same things if they come not to pass accordingly, than may they blame themselves that are the cause thereof.  
Again, other matters were promised expressly 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 meek and mean condition of jesus: but unjustly, because in sacred writ it is often said that God will exalt the humble and meek, but cast down the proud. jacob when be passed over jordan carried nothing with him save his staff only; and yet was enriched with a great flocke of sheep.  
Moses was a poor exile, and feeding the slockes, when God appeared to him in the bush, and gave him commission for the conduct of his people. David also was called to his Kingdom when he was feeding 〈…〉, and with many other such like examples doth the sacred 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 public, or use any strife and contention, but deal gently, forbearing to break the shaken reed, and unwilling to quench the smoking ●l●x.  
Neither can any of his afflictions, no not his ig●… death, 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; of Isa●… who was saw●n in pieces; and of the saven brethren in the Maccabees, who together with their mother were miserably ●o●mented and put to death. The very jews themselves sing the Se●…h Psalm, wherein are these words, The dead bodies of thy servants have they given to be mea● unto the fowls of the heaven: the flesh of thy Saints unto the beasts of the earth. Their blood have they shed like water round about jerusalem: and there was none to 〈◊〉 them. And whosoever considers the words of Isaiah in the 53. chapter, cannot deny that the Messias himself ought to have passed thorough much aff●…ion and death, to come into his Kingdom, and obtain power to adorn his household or Church with excellent gifts.  
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 despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, s●…itten of God and afflicted. But he was wounded for our tr●…s he was bruised for our ●●quities: the ●hastifement 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 ●…ll. 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 ●●●shearers is dumb, so he openeth not his mouth. He● was taken from pris●…, and from judgement, and who shall declare his generation. For he was out off out of the land of the living; for the transgression of my people he was stricken; and he made his grauwith the wicked, and with the rich in his death: because he had done no violence, neither was any deceit in his mouth. Yet i● hath pleased the Lord to bruise him: ●ee ●ath put him to grief. When thou 〈◊〉 make his soil an offering for 〈◊〉 he shall see his seed, he shall pr●… his days; and the pleasure of ●e Lord shall prosper in his hand; Her shall ●ee of the travel of his soil, and shall be satisfied: by his knowledge shall my righteous servant justify many. For he shall bear their iniquities, therefore will I divide him a portion with the great, and he shall divide the 〈◊〉 with the strong: because he hath poured out his soul unto death. And he was numbered with the transgressors, and he bore 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 applied? Surely none. As touching that shift which some later jews have invented, telling us that the Prophet speaks here of the Hebrews dispersed thorough all nations, that by his own example and manner of speech he might every where gain the more Proselytes; this sense first of all is repugnant to many testimonies of holy writ which say, that no harm is befallen the jews, which they by their evil deeds have not deserved, and a great deal more. Then again the very form of the Prophetical speech bears not 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 for grievous things, cannot be that people.  
But the ancient Doctors of the Hebrews more ingeniously confess that these things were spoken of the Messias; whereupon some later among them have feigned two Messiases; the one they call the son of joseph, who was to suffer many miseries and a bloody death: the other is the son of David, to whom all things should succeed prosperously. Howbeit better it were, 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 itself, which we believe of jesus, as the matter itself declares to be most true.   

SECT. XX.  
As though they were honest men that put him to death.  
MAny of the jews are kept back from the discipline and profession of jesus by a certain preconceived opinion of the virtue and honesty of their ancestors, and specially of the Priests, who out of prejudice condemned jesus and rejected his doctrine. But concerning the quality of their Ancestors, (that they may see I do them no wrong) 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 killed their brother joseph; and in very deed sold him into bondage. It was their ancestors that by their continual mutinies and seditions made Moses weary of his life, who was their leader and redeemer, to whom the earth, the sea, and the A●…e 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 up again the fowl and food that they had eaten. It was their Ancestors that forsaking David so excellent and good a King, followed Absalon his rebellious son. It was their Ancestors that slew Zachariah the son of ●eh●iada in the most holy place, so making their Priest himself an oblation of their cruelty in the very Court of the house of the Lord. Now concerning the Priests, they were such as conspired the death of jeremy by a false accusation, and had killed him indeed, unless they had been hindered by the authority of the governors: 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, than josephus will show him his error, who describes their villainous acts and grievous torments, the like were never heard of, and yet as he thinks, below desert. Neither may we conceive more favourably of their great Councillor Senate; specially because at that time the Senators were not chosen after the old custom by laying on of hands, but by the favour, beck, or sway of great men. Neither were the Priests elected for term of life, but obtained the dignity of Priesthood only from year to year, and that oftentimes for money. We need not then wonder if men that were puffed up with pride, being boundless in their ambition and covetousness, did break out into fury and madness, when they beheld a man that by his holy precepts and upright behaviour, reproved their far different life and vicious conversation. Neither did it happen otherwise to him in point of reproach and mis-usage, than to the best of the Prophets that lived long before. Thus that Micaiah, that lived in the time of jehosaphat, was cast into prison, because he boldly spoke the truth against the opinion and sentence of four hundred lying Prophets. Ahab upbraided Eli●ah, 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, namely how that in the times of the Messias, there should be men like to bruit beasts in their currish churlish dispositions, in their asslike stubbornness and inhuman cruelty. 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 defective in their number should be supplied 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 accomplishment of the work.   

SECT. XXI.  
Answer to the objection, that many Gods are worshipped by the Christians.  
THere remain yet two objections to be answered which the jews allege 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 forced exposition 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 powers or virtues to be in God, and calls the reason or the word of God, the name of God, the maker of the wo●ld; neither uncreate as is God the father of all, nor so begotten as other men are. Or against the Cabalists, who distinguish God into three lights, by the same names that Christians do; to wit, of the Father, of the Son or the word, and of the holy Ghost. And not to omit what is agreed upon by all the Hebrews, the same Spirit wherewith the Prophets were moved and inspired is not any created thing, and yet it is distinguished from the sender thereof: as also that which they commonly call schecina: others the name of God, as Philo; and others his visage or countenance: Moses the son of Nehema●…s, as also Philo calls it the Archangel or chief Ambassador that regards the world, and sometimes God. Now many of the Hebrews have taught that that divine power which they term wisdom, shall dwell in the Messias; whence by the Chaldee Paraphrast the Messias is called the word of God: So like wise the Messias by David, Isaiah, and others is styled by those renowned names of God and Lord.   

SECT. XXII.  
And that a humane nature is worshipped.  
WIth like facility may we answer the other objection which they allege 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 eleventh 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 feigned and imagined of Abraham, David, and Hezekiah, is but vain and ●…ous. ●he said Psalm is david's, as the Hebrew ●…scription doth show: That than which David saith, The Lord said unto my Lord, can neither be applied 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 sceptre that should go out of Zion 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; being no otherwise received by the more ancient Hebrews and Paraphrasts. Now I may as well believe that it is jesus of Nazareth in whom properly these things are fulfilled, being induced thereunto by the singular integrity and honesty of his Disciples, who constantly affirm the same; 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 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. So were the gift of tongues given to his Disciples, which jesus himself promised should be signs of his Kingdom. Add unto these, that his Sceptre, that is, the word of the Gospel is gone out of Zion, being spread abroad to the utmost parts of the earth, not by man's might, but only by divine power: The nations also and Kings are subdued unto him, as the said Psalms did plainly foretell. The jewish Cabalists place a certain son of E●●ch, as a Mediator between God and men; yet with no token or evident mark of such power: how much more reason have we to horror him, that gave such proof and demonstration of his power and might?  
Neither doth this tend to lessen or diminish the dignity of God the Father, from whom this power of jesus doth proceed, to whom also it must return, and to whose honour the same doth appertain.   

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, but only to show that there is no wicked of absurd point in our Christian doctrine, which any one can pretend why he may not embrace our Religion, which is beautified and confirmed with so many wonders, having so many honest and holy c●…andements, and promising such excellent reward. For he that hath once received and embraced the same, must for further instruction in special and particular qu●stions, read and meditate 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.    

The sixth Book OF THE TRUNESSE OF Christian Religion.  

SECT. 1.  
A confutation of Mahumetanisme: the beginning of it.  
IN this sixth book made for consutation of Turks, by way of preface the consideration of the judgements of God against Christians, leads us to the very beginning of Mahumetanism●… namely, how that true and sincere godliness, which flourished even amongst the Christians that were grievously tormented and oppressed, afterward began by little and little to wax cold, to wit, from that time that by the means of Constantine and other Emperors, the same profession became not only safe, but also honourable, the world being as it were thrust into the Church. For first of all when Christian Princes might have enjoyed peace and quietness, then would they needs be fight and still up in arms.  
Amongst the Bishops also there was hot and bitter contention about the chiefest Sees: And as at the beginning very much hurt ensued upon the preferring of the tree of knowledge before the ●re● of life, so did there great harm follow in these times when curiosity of knowledge was more regarded than a godly life, when piety and Religion was made a deceitful or cunning art. For afterward so it happened, as to them that built the Tower of Babylon, the indiscreet affectation of high matters above their reach, bred nothing but jarring and confused speeches, together with disagreement in opinion: which the common sort observing, they were driven into a quandary, often doubting what to think or which way to turn themselves, laying all the blame upon the holy scriptures, and began to eschew them as hurtful and dangerous.  
Then began Religion, (as if judaism had been revived again,) generally to consist more in ●ites and ceremonies than in the purity and sanctity of the mind: rather in bodily services than spiritual devotions: some siding one way, and some another; still obstinately persisting in that opinion which they had once embraced, till at length it came to that pass, that in each place there were many Christians by name, but really and indeed very few.  
God did not wink at these transgressions of his people: but from the utmost parts of S●ythia and Germany poured out like a flood, and dispersed great troops into the Christian world; which made great slaughter among the Christians.  
Howbeit this judgement of God upon them prevailed not to work those Christians that survived to amendment; whereupon by his just permission, Mahumet began to plant a new Religion in Arabia, such as was manifestly opposite to Christian Religion: yet after a sort in words it did express the life of a great part of Christians.  
This Religion was first received by the Saracens, who revolted from Heraclius the Emperor, and in a short space by their martial enterprises won Arabia, Syria, Palestina, Egypt, Persia, Africa and Spain. But the power and might of ●hefe- Saracens was assuaged, chiefly among others by the Turks, a people very litigious: who after long wars held against the said Saracens, being, invited to peace, did easily entertain their Religion, which suited well with their conditions; and transferred the Majesty of the Empire unto themselves. Then having taken the cities of Asia and Greece, with success in their Martial attempts, they entered upon Hangary and the borders of Germany.   

SECT. II.  
The overthrow of the foundation of Mahumetanisme in denying inquiry into Religion.  
THis Religion being fully framed for the shedding of blood, abounds with rites and ceremonies, and must be believed without all liberty of enquiry there into; whence the vulgar are prohibited to read the books that are accounted holy. Which thing seems a manifest argument of the iniquity thereof; For justly may that Merchandise be suspected, which is vendible only upon condition it may not be seen.  
It is true indeed, there is not in all men a like capacity or knowledge, and quick insight into all things; many being led into error by pride; others by inordinate passion or affection; and some by custom. But the divine goodness forbids us to think that those men may not know and find the way to eternal salvation, who seek the same, not for any by-respect of profit or honour, but with submission of themselves and all they have unto God, imploring his assistance for the obtaining of the same. And since that God hath implanted in the mind of man the power and faculty of understanding, there is no part of truth that better deserves the employment thereof than that which cannot be unknown 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 Mahumet and his followers, that Moses was sent of Gods So like wise was jesus and those holy men which first of all published the doctri●● of jesus. But in the Alcoran, which is Mahumets' law, many things are recorded plain contrary to what was taught by Moses and by the Disciples of jesus. Thu● to give one example for many, all the Apostles and Disciples of Christ with one consent do testify that jesus was crucified; that the third day he was restored to life again, and after that was seen of many. But Mahumet teacheth quite contrary▪ 〈◊〉 namely, that jesus was privily taken up into heaven: not himself, but some thing 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. Howbeit we have-confuted this fiction before in the third book.  
Certes, if any man should say that the Koran is corrupted, the mahometans would deny it; and that were enough to say for an answer sufficient to those that could not prove the contrary. But they, for the integrity of their book, cannot allege such arguments, as we do produce, concerning the several copies that were in a short space dispersed throughout the world, and that, not as the Koran, in one language; which copies were preserved by the faithful dealing of so many sects, that varied much about other matters.  
The mahometans are persuaded that in the fourteenth chapter of john, where mention is made of sending the comforter, there had been something registered concerning Mahumet, which the Christians have razed out. But here let me ask of them, whether they think 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, Arabic, Ethiopicke and Latin tongues of diverse translations: all which do so agree in that same place, as there cannot be shown any diversity at all. Next 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 o● Mahumet had contained nothing contrary to the doctrine of jesus, the Christians would have made no more ado to receive his books than they did to receive the books of Moses and the Hebrew Prophets. Or suppose there was nothing written either of the doctrine of jesus or of Mahumet, yet it is but equity that that should be received for the doctrine of jesus which all Christians generally agree upon; and that for the doctrine of Mahumet which all mahometans do allow of.   

SECT. FOUR  
By comparing Mahumet with Christ in their persons.  
IN the next place let us compare the adjuncts and quality of both their doctrines, to the end we may see whether of the two is to be preferred before the other: And first we may consider the dignity and worth of 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 call, the word, the mind and the wisdom of God; saying also that he had no father by 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 eff●…inate. jesus ascended into heaven as Mahumet confesseth; but Mahumet lies yet entombed in his sepulchre. 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 Mahumets' own confession, he raised some from the dead. But Mahumet-saith of himself that he was sent, not with miracles, but with feats and instruments of war. Howbeit some of his followers grace him with miracles: But what kind I pray? Only such as may be done by humane are; as that of a Dove that came flying to his ear: or such as had no eye-witnesses, as that of a Camel, which is said to have had some conference with him by night: or lastly such as for their absurdity are incredible, and so need no further confutation; as that a great part of the Moon fell into his lap, or into his sleeve; and he, to preserve the roundness of that star, threw the same part up agoine. Now who will not say that in a doubtful case we must yield rather to that law, which hath the 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 an innocent life: Now it stands not with the goodness of God to suffer such men to be gulled and ●hea●●d, either through the de●… of cu●…ing speeches, or by any other imposture. But those that first professed Mahumetanisme were stark thiefs and robbers, estranged from all humanity and godliness.   

SECT. VII.  
The manner how both their laws were propagated.  
IN the next place follows the manner how both their several Religions were propagated and spread abroad. As for Christianity we have shown before by what means it was enlarged and amplified, to wit, by the miracles, not only of Christ, but also of his Disciples, and those that succeeded them: as like wise by the very patient enduring of the torment, and punishments that Christians suffered. But the Doctors of Mahumetisme wrought no miracles at all: neither did they suffer any grievous persecutions, or bitter kinds of death for their profession: But as their Religion was bred, so hath it been maintained by war; they having no better argument for the truth thereof, than their good success in their martial enterprises, and the largeness of their Empire; than the which nothing in this point is more deceitful and uncertain.  
They condemn the worship and services of the Pagan: and yet we know what great victories the Pagans have had, as is plain of the Persians, Maced●ni●●s and Romans; and how ample their dominions were. Neither have the mahometans 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 suffers such alterations and changing, nothing that may be common both to good and bad, which can be a certain note of true Religion: much less can their warrings, which are so unjust that oftentimes they quarrel and contend with some people that do not any way molest or offend them, and they are wont to set upon such as offer them no injury at all; in so much that all the pretence they have for contending, is only the cause of Religion, which is a most ungodly thing.  
For there is no true worship of God, but what proceeds from a willing mind. And the will may be well wrought upon by good instruction and gentle persuasion, but not so well by rigorous 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 awe or sense of punishment will force another man's assent, gives just occasion thereby to suspect that he distrusts his other arguments. Again they destroy the very pretence of their 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 love even to them that are hateful: But in the other revenge is allowed of. In the one the bond of matrimony is kept firm and inviolable between the married parties, by a mutual bearing with one another's conditions: 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 fallen 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, to the end the same may bring forth fruit profitable for mankind: but there Religion consists for the most part 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 Mahumetisme men are forbidden to eat swine's 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 it is no wonder if some childish rudiments were taught before so perfect a law as that of Christ is: But after the promulgation thereof, to return again to types and figures were prepostetous. Neither can any just reason be given why after Christian Religion, which is clearly the best, there should any other be propounded and taught.   

SECT. IX.  
Answer to the mahometans objection concerning the Son of God.  
THE mahometans 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 dishonourable 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 signify the same thing that he means when he calls him the word of God: For the word is after a sort generated of the mind. Add further that he was borne of a Virgin only by the operation of God, supplying the virtue or esticacy of a Father: that by the power of God, he was carried up into heaven; all which being confessed even by Mahumet himself, do show that jesus by a singular prerogative and peculiar right may and aught 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 mahometans. Such is that fable of a fair and beautiful woman that learned a solemn thar●●e or enchanting verse of some Angels that were merry with wine, 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 made fast; and so was called the star of 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 the most notorious fiction of all is that concerning death which should be changed into a Ram that must remain in the middle space between heaven and hell. Such also is the fable of their delicate meats, which they say shall be purged out by sweat in the other life which is to come: When likewise (they imagine) there shall be whole troops 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 stupefied 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 their occasion of what hath formerly been handled.  
ANd thus having ended this last disputation against the mahometans, there remains only a conclusion or exhortation, not to aliens or strangers, but to all sorts of Christians of what name, nation, or quality soever they be: Wherein we shall very briefly show 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 than let Christians be exhorted to lift up prire hands and hearts unto that God which of nothing made all visible and invisible things; having sure confidence in him, that his providence and care watcheth over us; seeing that without his permission, not so much as a Sparrow falls to the ground. And let them not fear those which can only ki●l the body, but rather let then 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 can be verily persuaded 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 may hereby be admonished faithfully and with due care to preserve the doctrine of Christ as a most precious treasure: And for this cause let them often read and meditate the books of the holy scripture, whereby no man can be deceived, unless first he deceive himself. For the authors and penmen of those writings were more just and full of divine inspiration, than that they would cozen us of necessary truths, or cover and conceal the same with any clouds.  
Howbeit for the right understanding hereof, we must bring humble minds, together with obedient hearts and wills: which if we do, than nothing shall be hid from us which ought to be believed, hoped for, or done by us: And by this means that holy Spirit may be cherished and excited in us, which is given us for a pledge of our future happiness.  
Moreover let Christians hereby learn not to imitate the customs of the Pagans, specially in their worship of false Gods, which are nothing but idle names that the damned spirits do 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 os life; having no other law than what is suggested by lust and prompted by concupiscence. For it is requisite and meet that in holy conversation they should not only far excel the vicious and profane 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 God's 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 Sabbathes and feast-days were but types and shadows of things in Christ and in Christians.  
In like manner, by occasion of Mahumetisme we may be admonished of that which our Lord jesus foretold, namely that after his time there should arise false Christ's and false Prophets. which should lie, 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 diverse manners spoke unto the godly that lived in times past, hath in these last days spoken unto us by his son, whom he hath appointed heir of all things, who is the brightness of his Father's 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, being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they, there being now no hope of any thing more noble and glorious than this lawgiver.  
Upon the same occasion Christians may remember 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 exasteth itself against the knowledge of God. For our buckler, we have the shield of faith, whereby we may withstand the fiery darts of the devil: For a breastplate we must have righteousness or integrity of life: The hope of eternal salvation is a helmet, which may cover the weakest part: And the word of God is a sword, that pierceth into the most inward parts of the soul.  
After all 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 baptised unto one name, wherefore it is expedient that there be no se●ls or divisions among them: for the cure and remedy of which evils, if any such arise, we have diverse Apostolical sayings worthy to be observed and practised; 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, than their weakness must be born with, that so with out all jarring asperity they may be united and knit together with us after a most sweet, calm and mild manner. If any do excel the rest in understanding; it is but meet also that they surpass them in love, in holy affection and good endeavours. And as for those that in some points are of different opinion 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 steadfastly 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. For the present let every one be entreated and persuaded unto this; namely, that they do not unprofitably occupy or hoard up the talon commited 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 languages and wholesome speeches, but also the example of good life; that so the goodness of our master may appear by us his servants, and the integrity of the law by our laudable actions,  
Lastly, our speech returning unto valgar readers, intreateth them, that if hereby they reap any good, they would give thanks to God for it. But if otherwise any thing seem distasteful, let them impute it partly to the common infirmity of man's nature, that is prone to error; and partly to the time and place wherein this work was rather hastily composed than diligently plied.   
FINIS.