HUGO GROTIUS Against 

PAGANISM,  
JUDAISME,  
MAHUMETISM.    
Translated by C. B.  
LONDON, Printed for the Author, and are to be Sold by John Barksdale Book-binder, next door to the Five Bells in New-street near Shoe lane, 1676.   

STEPHANUS CURCELLAEUS To the Most Illustrious HUGO GROTIUS.  
A Vreus tuus de Christianae Religionis veritate Liber, omnibus Pietatis studiosis in deliciis esse debet.  
That Golden Book of yours, of the verity of Christian Religion, deserves to be in the bosom of all that are studious of Piety.   

To his Honoured Patron DAVID WILLIAMS of Corndon, Esq.  
SIR,  
THE former Discourses were long since Dedicated to your Worthy Brother, now with God, and they have born several Impressions. It is high time these should follow, to complete The Defence of Christian Religion; and they gladly come forth under your Name, hoping for the like favourable reception amongst ingenuous Readers; because the Author is the same, and the Translator; and the Dedication now will add as much Grace to this little Piece as the former hath received. And it serves my Design as well, that is to remain as a little Monument of my Thankfulness to yourself and your Noble Family, whom I daily pray God to bless.  
Your most humble Servant, Cl. Barksdale.   

HUGO GROTIUS AGAINST PAGANISM.  

I. A special Refutation of Religions differing from the Christian.  
IT is the happiness of a Christian in this life not only to rejoice within himself, and delight in Truth found out, but also to give help to other men, that wander about in the various by-paths of Error, and make them partakers of so great a Good. This, although we have in some measure endeavoured in our former Discourses, (because the demonstration of Truth contains the refutation of Error:) Nevertheless, seeing every sort of Religion, opposite to the Christians (viz. Paganism, Judaisme, and Mahumetism) beside what they have common among them, have certain proper Errors, and some peculiar arguments, which they are wont to urge against us; 'twill be to good purpose, I think, to enter into a special disputation with them severally, entreating the Readers so free their Judgement from partiality and prepossession, that they may give the more equal sentence upon the things to be delivered.   

II. And first of Paganism. That there is one God alone.  
And first, against the Pagans we say, if they put more Gods eternal and equal, that's sufficiently refuted already in our first Discourse, where we demonstrated the only one God, the cause of all things. But if by the name of Gods they call created Minds or Intelligences, superior to Man; they are either good or evil. If they say Good, they ought to be sure of it, lest they fall perhaps into a dangerous Error, receiving enemies for friends, fugitives for messengers. Besides, reason requires, that some evident difference of Worship be made between the Highest God and these Intelligences. Moreover, it should be known, what order is among them, what good may be expected from every one, and what honour the Greatest King is willing should be done unto each of them. All which being wanting in their Religion, it is hence apparent enough, how nothing of certainty is therein; and how much more safe a way 'ttwere for them, to betake themselves to the Worship and Service of the one Supreme God (which also Plato hath affirmed to be the duty of a Wise man:) and so much the rather, because good Spirits being the Ministers of the Supreme God, they cannot choose but be very serviceable to such as live in God's favour.   

III. That evil Spirits are worshipped by the Pagans.  
But we have weighty Arguments to prove the Spirits which the Pagans worshipped were not Good, but Evil Spirits. First, because they remitted not their servants to the Worship of the Highest God: yea, as much as they could they took away that Worship, or at least, by all means would therein make themselves equal to him. Secondly, because they procured very grievous Persecutions of the Worshippers of the Supreme God, stirring up the Magistrates and people against them. For, whenas the Poets might freely sing of the Parricides and Adulteries of the gods, and the Epicureans deny the Divine Providence, and no other Religion was so dissonant in Rites, but was admitted into Society, (as the Egyptian, Phrygian, Grecian, Tuscan at Rome,) the Jews only were 
a Curti, recutiti, nubium adoratores, dementes in porcos.  mocked every where, (as appears by the Satyrs and Epigrams) and sometimes 
b Ioseph. 18.5. Tacit. Annal 2. Sen. Epist. 109. Act. 18.1. Suet. Tiber. cap. 36.  banished; but the Christians 
c Tac. An. 15. juvenal— toeda lucebis in illa, Qua stantes ardent, qui fixo gutture sumant.  were also put to most cruel Torments: whereof there can be rendered no other cause, but that these two Sects had a Veneration for the one true God, whose Honour the Vulgar gods opposed, emulous, not so much one of another, as all of him. Thirdly, From the manner of Worship, which cannot please or become an honest good Spirit, by Hmmane 
d Vid. Disc. 2.  Blood, by run 
e Vt in Lupercalibus. Liv. I.  of naked men in the Temples, by sports and dances full of 
f Vt in Floral. Ovid. Fast. 4.  obscenity, such as are now also seen among the People of America and Africa, overwhelmed with darkness. Moreover, there were of old, and at this time are, People which adore evil Spirits, which they know and profess to be evil: as the Persians 
a Plutarch. de Iside. Laert Praef.  Arimanius, the Grecians Cacodaemons, the Latins 
b Cic. 3. de Nat. Deorum.  Vejoves, and now some of the Ethiopes and Indians Other: than which nothing can be imagined more impious. For, Religious Worship, what is it else, but a testimony of most excellent goodness, acknowledged to be in him whom you worship? Which, if it be bestowed upon an evil Spirit, 'tis false and lying, and contains in itself the crime of Rebellion: when the Honour due to the King, is not only withdrawn from him, but transferred also upon his desertor and his Enemy. Now, 'tis a foolish persuasion, when they imagine the good God will not avenge it, as if that were not consistent with his goodness: For, Clemency, that it may be just, hath its 
c Quomodo diliges, nisi times non diligere? Tertull. adv. Martion. 1.  limits; and where wickedness exceeds a measure, Justice produces out of itself, as it were upon necessity, punishment. Nor is it less to be blamed, that they say, they serve Evil Spirits, drawn thereto by fear. For, since he who is most infinite in goodness, is also most communicative, and the producer of all other Natures, it follows, that he hath supreme dominion over them, as his works, so that none of them can do aught, which he will plainly hinder. Whereupon this is easily gathered, Whosoever hath the favour of God, who is highest both in power and goodness, can be hurt no farther by the evil Spirits, than God, for some good end, will be pleased to permit. Neither can any thing be obtained of those evil Spirits, which is not to be rejected; because the Evil one when he 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph.  counterfeits, is most evil; and the gifts of Enemies are 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph.  snares. 
a Malus bonum cum sim●●lat, tunc est pessimus. Syr. Mimus.    

iv Against worshipping of the Dead.  
There have been also Pagans, and now there are, who affirm, that they give Worship to the Souls of men deceased. But first, this Worship too, was to be distinguish by evident marks, from the Worship of the most High God. And then, Prayers made to them are in vain, unless those Souls are able to bestow something on us. Whereof the Worshippers have no knowledge, nor any ground to say that so it is, rather than it is not so. But this is worst of all, that the persons to whom they pay this honour, are found to have been notorious evil Livers: Bacchus given to Wine, Hercules to Women, Romulus' cruel to his Brother, Jupiter to his Father: so that the honouring of them redounds to the dishonour of the true God, and of the Virtue wherein he delighteth; whilst unto Vices, pleasing enough of themselves, there is given a farther commendation from 
* Cyprian. Epist. 2. Deos suos quos venerantur, imitamur: fiunt miseris & religiosa delicta.  Religion.   

V Against worshipping the Stars and Elements.  
The Worship given to the Stars and the Elements of Fire, Water, Air, Earth, was more ancient than this, not less erroneous. For the greatest part of Religious Worship are Prayers: and these cannot without folloy be offered up to any but intelligent Natures. That the Elements are not such, appears even by sense. And if any one affirm it of the Stars, he will find no proof thereof; since from their operations, the tokens of their nature, no such thing can be collected: yea, the contrary is evidently gathered from their motion, not varied, as theirs is, which have free will, but certain and 
† The King of Peru, moved by this Argument, denied the Sun to be God.  prescribed. And we have elsewhere showed, the courses of the Stars are fitted for the uses of mankind: Whence it is man's duty to acknowledge himself to be, both more like to God in his better part, and more dear; and therefore that he does an injury to his own Nobility, if he subjects himself to those things God hath given him: When on the contrary he ought to render unto God thanks for them, which they are not able to do for themselves, or are not proved to be able.   

VI Against worship given to Beasts.  
Now this is most unworthy of all, that men have fallen even to the worship of Beasts, 
a Vide lib. I. Diod. Sie.  especially the Egyptians. For although in some, there shows itself, as it were, a shadow of understanding, yet is that nothing, compared to man; because their inward conceptions they cannot express by speech or writing, neither can they do works of divers kinds, nor works of the same kind after a divers manner; much lest attain to the knowledge of numbers, of measures, or of the heavenly motions. On the contrary, man by the subtlety of his Wit, catcheth any of those Creatures, even the strongest of them, wild Beasts, Birds, Fishes; and partly ramos them, as Elephants, Lions, Horses, Bulls; deriveth also profit to himself from such of them as are most hurtful, namely, medicines from Serpents: Certainly, hath this use of them all, which themselves know not, that he vieweth the frame of their bodies, the site of parts, comparing their several kinds one with the other, and here also learneth his own dignity; how much the structure of humane bodies is more perfect than the rest, and more noble. Which things, if a man 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Porph. de usu anim. lib. 1.  consider rightly, he will be so far from worshipping other living creatures as gods, that he will rather think himself to be by the great God, constituted as a little God over them all.   

VII. Worship of Accidents.  
We read, the Greeks and Latins, and others also, adored things which have no subsistence, but are the accidents of other things. To omit those ill-favoured deities, the Fever, & Impudence 
b cic. de Legib. 2.  with such like, Sanity is nothing else but a right temper of the parts of the Body: Fortune a suitableness of Event with man's desire; and the Affections, as Love, Fear, Anger, Hope, and the rest, arising from the consideration of a thing good or evil, easy or difficult, are certain motions in that part of the Soul, which is most united to the body by the blood, being not in their own power, but subject to the dominion of the Will, at least, as to their duration and direction. And Virtues, which have several names, Prudence in the Election of what is profitable, Fortitude, in abiding dangers, Justice, in doing no wrong, Temperance, in moderation of pleasures, and other, are certain pronenesses unto good, sprung up in the Soul, and ripened by long exercise; which, as they may be increased in a man, so by neglect may be lessened, and at last extinguished. Now Honour, 
a Liv. l. 27.  whereunto also we find Temple to have been dedicated, is the opinion of others concerning some person as endued with Virtue: Which opinion oft happens to the bad, and doth not happen to the good, it being natural to men easily to err and to be mistaken. These things therefore, having no subsistence, and so being not comparable in Worthiness to things which do subsist, neither having any apprehension or sense of Prayers or Veneration; to worship them for gods, is most contrary to right reason, seeing He is to be served for these things, who is the Donor and Conservator of them.   

VIII. Answer to an Objection of miracles.  
For the Commendation of their Religion, the Pagans are wont to allege Miracles: against which many Exceptions may be made. The wisest among themselves reject many of them, as supported by no sufficient Faith of Witnesses, and plainly counterfeit. 
a Datur haec venia antiquitati, ut miscendo humana divinis, primordia urbium augustiora facerent. Livius, l. 1. . Some which are reported to have been real, happened in secret, in the dark, in the presence of one or two, whose eyes, by the cunning of their Priests, might be easily deluded. Others there are, which caused admiration only in such as were ignorant of things Natural, and of Occult proprieties: as it comes to pass among ignorant people, if they see one draw Iron after a Loadstone. By such Arts, Simon, and Apollonius Tyanaeus, as many have written, sometime prevailed. I grant, some greater things than these were seen; but yet such, as needed not a Power truly Divine, being within the reach of Spirits interposed between God and Man, who by their celerity, efficacy, and sagacity, might bring together things distant, and compound things very different, to the producing of astonishing effects. Now, that the Spirits, by whom this was effected, were not good Spirits, and therefore that the Religion was not a good Religion, as it appears by what we have said in another place, so is it hence also manifest, because they confessed themselves to be constrained 
a Apollo a pud Porphyrium. Invitum me audi, quando me lege ligasti. , against their Will, by certain charms; whenas, among the wi●●st, even of the Pagans, it is agreed, that in Words is no such power, but the power of persuasion only, and that according to the manner of their signification.  
This is also an argument of their wickedness, that they did undertake to inveigle 
b Vid. pharmaceutri●m Theocriti & Virgilii.  some persons into the love of others, from whom they were of themselves averse; herein injurious, either in promising or effecting it, being a thing forbidden 
c Paulus sent. l. 5. tit. 23. , even by Humane Laws, under the name of Witchcraft. Neither may we wonder, that the most High God suffered some marvellous things to be performed by wicked Spirits among them, who, having first forsaken the true God, and his service, had deserved to be given up to such 
a 2 Thes. 2.9.  delusions. Their Impotency is farther proved by this: That their Works brought with them no considerable benefit. For, if any seemed to be restored to Life, they continued not long alive, nor exercised the functions of the living. And suppose any thing, some time, appeared in the sight of Pagans, proceeding from a Power Divine; yet was it not foresaid, it should come to pass for the confirmation of their Religion: but we may conceive the Divine operation proposed to itself far different causes. For example, Be it so, that by Vespasian a blind man was made to see, 'twas done to this end, that he being thereby more Venerable 
b Tac. Hist. 4. Multa miracula evenere queis coelestis favour, & quaedam in Vespasianum inelinatio numinum ostenderetur.  might be the more easily advanced to the Roman Empire, as a man chosen of God, the Minister of his Judgements upon the Jews. And the like causes of other Prodigies may have been, where Religion was not at all concerned.   

IX. Answer to the Objection of Oracles.  
The same answer almost may serve for that which they object concerning Oracles; chief what was said, That those men deserved to be illuded, who had contemned the notices, which reason, and most ancient tradition doth suggest. But farther, the Words of their Oracles were usually ambiguous, and such as easily received an Interpretation 
a cicero de Divinat. 2. Vtrum corum accidisset, inquit, verum oraculum fuisset.  from whatsoever came to pass. But in case any thing more definitely was foretold by them, it is not necessary it should proceed from an omniscient Spirit; when the things were such, which might from natural causes pre-existing be foreseen (as Physicians have predicted diseases) or probably conjectured from the consideration of common events, as we read it hath been often done 
b Cic. de seipso. 1. Epist. 6. Quo in bello nibil adversi accidit, non praedicente me.  by Politicians. Now, if at any time God hath, among Pagans, used the service of some Prophets o foreshow things that could have no certain causes besides the Divine Will, this pertaineth not to the confirming of the Pagan Religion, but rather to its overthrow; namely, that passage extant in Virgil's 
a Vide August. de C. D. 10.27.  fourth Eclog, taken out of the Sibyllin Verses: where he, unwittingly, presents to us the coming of Christ, and his benenefits. So 'twas in the same Sibyllin Verses, that He must be received for King 
b cicero meminis 2. de Divin. , who truly should be our King: and, That he should come from the East 
c Sueton. Vesp. c. 4. Tacit. Hist. 4. , who should have Dominion over all things. In Porphyrius, the Oracle of 
d Vide August. de C. D. 20.23.  Apollo is read, wherein he saith, Other Gods are airy Spirits; The God of the Hebrews is alone to be Worshipped. Which saying, if Apollo's Worshippers obey, they will then cease to worship him: if not obey, they accuse their God of a lie. Add this also, that if those Spirits had, by their Oracles consulted the welfare of mankind, they would above all things have proposed a General Rule of Life, and given assurance of a reward for those that lived well. They have done neither. But contrarily, 
e Vid. Euseb. praep. Evang. lib. 5.23, 35.  in their Verses, Kings, although wicked, are often commended; Divine Honours are decreed for Gamesters; men enticed into Love's illegitimate, to unjust Gain, to Murder, as might be demonstrated by many Examples.   

X. Pagan Religion, déstitute of Humane aid, decayed.  
Moreover, Beside the Proofs already made, the Pagan Religion affords us a great Argument against itself, in that wheresoever it was destitute of humane strength, it fell to the ground, the prop being taken away upon which alone it stood. For, if you cast your eyes upon all the Kingdoms, either of Christians or Mahometans, you shall no where see any memory of Paganism, but in Books. Yea, you shall find in Histories, that, even in those times, when Emperors used either force and punishments, as the former did; or Learning and Wit, as Julian, for the supporting of Pagan Religion; nevertheless it decreased daily: not by any force opposed, not by nobleness of birth, (for JESUS was, by the Vulgar, called the Carpenter's Son) not by Flower of Learning, (the speech of the Christian Doctors was not adorned with it) not by gifts, (for they were poor) not by any assentation or allurements; for they, on the contrary, declared that all Worldly advantages were to be despised, and all adversities to be suffered for the Gospel's sake. Behold the imbecility of Paganism, pulled down and overthrown by no other Engines but these! Nor did only the credulity of Pagans vanish at the appearance of Christ's Doctrine, but the Spirits also themselves, at the Name of Christ, departed out of bodies, 
a Act. 5.16.8.7.16.18.  held their Tongues and being asked the cause of their silence, were forced to confess, They had no power 
b Tert. Apol. vide Chrysost. count. gent.  where Christ was called upon.   

XI. The pretended efficacy of Stars.  
There were Philosophers, who ascribed as the rise, so the fall o● every Religion to the Stars. But the science of the Stars, which they profess to have Learned, is delivered under so disagreeing rules, that nothing can be found certain therein, but this, that there is no 
a Vide Dissert. in philocal. origin.  certainty. I speak not of those effects that follow naturally from necessary causes, but of those which proceed from the Will of man, which is endued with such liberty 
b Vide Alex. Aphrodis. hac de re librum.  in itself, that no necessity can be imposed on it from without. For, if by such impression the act of the Will should necessarily follow, then, the power of deliberating and choosing, which we feel 
c Eusebium vide, praep. Evang. 6.6.  in our Souls, had been given in vain; then, the equity of all Laws, 
d Justin. apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi il, electione libera a facultatem habet humanum genus, ut turpia fugiat, honesta sumat, in neutram partem ipse ascribenda actionis causa.  of rewards and punishments, were taken away: First, because in that which is plainly inevitable, there can be neither merit nor demerit, neither praise nor dispraise. And farther, being there are some acts of an Evil Will, if these come by a certain necessity from Heaven, in as much as God hath given such a power to Heaven, and Heavenly bodies, it will now follow; that God, who is most perfectly good, is the true cause 
e Contra quam dixit pluto de repub. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of moral evil: and whereas, by Law made, he professes himself to hate sin, the inevitable cause whereof he hath inserted in his Creatures, by consequence he must will things contrary to each other, the same thing to be and not to be; and sin must be committed in that which one does by Divine impulse. 'Tis more probable, which others say, that by influx of the Stars, the Air first, and then our bodies are touched, and imbibe certain qualities, which often excite in the Soul correspondent appetitions, by which the will is moved, and many times prevailed with. But this so granted, maketh nothing to that question which we have in hand, For Christian Religion, because it very much withdraws men from those things which are pleasing to the body, could not have beginning from bodily affections, and therefore not from the power of Stars, which as we have said, work not upon the Soul but by those affections. The wisest of Astrologers exempt from the Law and Regiment of Stars, such men as are truly wise 
f Ptol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potest vir sapiens multas astrorum efficientias avertere.  and Virtuous: and such in truth were they, who first took upon them the Religion of Christ, as their life demonstrates. And if we attribute also to erudition and good Letters, any value against the inclination of the body, there have been always among the Christians, men of good note in this respect: Lastly, the effects of the Stars, as the most skilful do acknowledge, regard the several quarters of the World, and are temporary: But this Religion continues now Sixteen hundred years, not in one, but in most distant parts of the World, and under very divers constellations.   

XII. Many points of Christianity approved by wise Pagans.  
But Pagans have the less to oppose against Christian Religion, because all the parts of it are of such integrity, that by their proper light they do as it were convince the minds of all: So that even among Pagans have not been wanting, such as have said severally, what our Religion hath all together. Namely, that Religion is not placed in rites, 
a Menander: Deo sacrifica semper ingenio probo. Cic. Cultus deorum est optimus, ut eos semper pura ment veneremur. Persius: compositum jus fasque animi, etc.  but in the mind; that he is an adulterer, who hath had a desire 
b Intus adulter erit. Ovid.  to commit adulter,; that injury is not to be 
c Menander: Ille vir virorum est optimus, Qui melius aliis callet far injurias.  repaid; that one Wife 
d Vide Eurip. Andron.  is to be joined with one man; that the Covenant of Marriage ought to be 
e Val. Max. l. 2. c. l.  perpetual; that it is the duty of man to do good to 
f Homo sum, humani nibil à me alienum arbitror. Ter.  every one; specially to the needy; that that we must abstain from 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pyth.  swearing as, much as we can; that in food 
h Satis est populis fluviusque Ceresque. Luc.  and raiment, we must be content with that which nature requires. And if there be any thing in Christian Religion hard to be believed, like things are found among the wisest of the Pagans, as that of the immortality of Souls, and that of a return of bodies to life again. So Plato 
i Epist. ad Dion.  taught by the Chaldeans, distinguishes the Divine Nature into the Father, the Father's mind, which he also styled the offspring of God, the maker of the World; and the Spirit which contains all things. That the Divine Nature may be united with the humane, 
k Lib. 6.  Julian so great an Enemy to Christians, did believe, and gave an Example in Esculapius, whom he thought to have come from Heaven to teach men the Art of Physic. The Cross of Christ offended many: but what things do not the Pagan Authors say of their Gods? that some were in service to Kings, others thunderstruck, others cut and wounded. And the wisest of them affirmed, Virtue is then most joyous, when 'tis at the dearest rate. Plato in his second De repub. 
l Unde Cic. Bonus ille vir vexetur, rapiatur, damnetur, etc.  prophetically saith, To exhibit the Righteous man, 'tis requisite that his Virtue be spoiled of all ornaments, that he be accounted by others wicked, that he be mocked, and at last Hanged. And certainly, to set forth an example of the highest Patience, was otherwise impossible.    

HUGO GROTIUS AGAINST JUDAISME.  

I. Address to the Jews.  
WE know the Jews are the progeny of 
a Rom. 9.10, 11.  Holymen, whom God was wont to visit by his Prophets and his Angels: Of this Nation was born the Messiah and the first Doctors of Christian Religion: theirs is the Tree into which we are inoculated: they the keepers of God's Oracles, which we reverence much as they do; and with St. Paul we send up sighs to God on their behalf, praying for the speedy approach of that day, when the 
b 2 Cor. 3.14.  Veil being taken off which hangs before their eyes, they shall with us clearly behold the 
c Rom. 3.27.  completion of the Law; and when (according to the Old Prophecies) we that are strangers, shall every one lay hold upon the skirt of an Hebrew 
d Zach. 8.21.  with this request, that we may all join together in the Worship of that one God, the God of Abraham, Isaac, and Jacob.   

II. Christ's miracles cannot be denied by the Jews.  
First, then let not the Jews think that unjust in our Cause, which they judge to be equal in their own. If a Pagan ask, Why they believe the miracles done by the hand of Moses, they would say nothing else but this: There hath been delivered down such a perpetual and constant report thereof amongst them, that it could not but proceed from the Testimony of those who had seen the miracles; namely, that the Widows Oil 
a 2 Reg. 4.  was increased by Elishah, that Naaman the Syrian was on a sudden cleansed from his Leprosy, that the good like; the Jews believe them for no other reason, but because Faithful Witnesses have transmitted the same unto posterity. Touching Etijahs being snatched up to 
b 2 beg. 2.  Heaven, they give credit to Elisha alone, as a man beyond all exception. But we, concerning Christ's ascension into Heaven, produce twelve Witnesses 
c Mar. 16. 19 Act. I.  of unspotted life; many more of Christ's being seen 
d I Cor. 15.  on earth after his death. Which things being true, the Doctrine also of Christ must also of necessity be true; neither can the Jews allege any thing at all for themselves, which may not be sitted to us, by an equal or a better right. But to omit Testimonies, 'tis the Confession of Jews and Talmudists 
e In tit. Aboda Zora.  themselves, that prodigious works were achieved by Christ. This aught to be sufficient, For God cannot in a more effectual way, procure authority to Doctrine promulged by man, than by sealing it with miracles.   

III. Answer to an object. of the Devil's aid.  
But some have said, Christ did his miracles by the help of Devils. This calumny is refuted already on this account, that where Christ's Doctrine was made known, all the power of Devils was broken. That which some add, that Jesus learned Magic Arts in Egypt, hath much less show of truth, than the like accusation against Moses, which we read in 
a Lib. 30. I.  Plinius and 
b Apolog. 2.  Apuleius. For it appears not, that ever Jesus was in Egypt, save in the Books of his Disciples, who also say he returned thence while he was yet an Infant. But Moses spent a great part of his riper age in Egypt, as we are certified by his own 
c Exod. 2. Justin. Tacit.  and other men's relation. Howbeit, both Moses and Jesus are cleared sufficiently by their own Law, expressly forbidding 
d Exod. 22.18. Act. 19.19  such Arts, as hated of God. Moreover, if in the time of Christ and his Disciples, there had been either in Egypt, or elsewhere extant any Magic Art, able to do the things which are published of Christ; to make the Dumb to speak, the Lame to go, the Blind to see; the Emperors Tiberius, 
e Tacit. Annal. 6.  Nero 
f Plin. 30. 2.  and others, who spared not charge to inquire after such things, would doubtless have found it our. And if it be true, which the Jews deliver, 
f Talmud. tit. desynedr.  that the Senators of the great Council, to the end they might convince the guilty, were skilful in Magic Arts, surely being most bitter Enemies to Jesus, and envying his Honour, advanced most of all by miracles, they would either themselves have showed forth like Works by the same Art, or by evident reasons have declared, that his Works were wrought by it.   

iv Of the force of words  
But whereas some of the Jews ascribe the miracles of Jesus to a secret name, which being by Solomon placed in the Temple, was kept safe by two Lions for more than a thousand years, and stolen away by Jesus: This is not only falsely but impudently feigned; for neither do the Books of Kings, nor the Chronicles, nor Josephus say any thing of these Lions, a thing, if true, most notable, and to be admired: no, neither did the Romans, who entered the Temple with Pompey before the times of Jesus, find any such thing.   

V The miracles of Jesus were Divine.  
This ground being laid, which the Jews confess, that prodigious things were done by Christ, we say it follows from the very Law of Moses, credit is to be given him. For God foretold, Deut. 18. That after Moses other Prophets should be raised up by God, and the people should obey them, otherwise denouncing grievous punishments. Now, the chiefest and purest marks of Prophets are 
a And predictions which are reckoned among prodigies, Deuteron. 18.  prodigies. For no things more illustrious can be conceived in the mind. 'Tis said Deut. 13. if any bearing himself as a Prophet, should show wonders, he is not to be believed, if he entice the people to another God. For God does only therefore suffer those prodigies to be done, to make trial whether they be constant enough and settled in the Worship of the true God. From which places compared together, the Hebrew interpreters 
b Vide Concil. Manasis. qu. 4. in Deuterens.  do rightly Collect, credit is to be given to him that worketh miracles, 
c And whose predictions are fulfilled Vide Chrysost. 5. adv. Jud.  unless he draw away from the Worship ship of the true God: for in that case alone they are premonished, not to trust miracles, though of the fairest show. But Jesus not only did not teach to Worship false Gods, but on the other side, expressly forbade it as a most heinous 
d Mar. 12.29. I Cor. 5.10.  Crime; and taught us to reverence the Writings, both of Moses, and of the Prophets that followed him. Wherefore there is nothing can be objected against his Miracles. For that which some object, that the Law of Jesus differs in some part from the Law of Moses, is not sufficient.   

VI Answer to the object. of the difference between the Law of Moses, and the Law of Jesus.  
The Hebrew Doctors themselves give this rule: At the Command of a Prophet, i One doing Miracles, any pracept whatsoever (except that for the Worship of one God) may boldly be 
a Thalmud. tit. de Synedrio. Ad praceptam Josua violata lex subbati. Jos. 6. vide I. Reg. 18.38.  transgressed. And surely the power of making Laws, which was with God, when he gave Commands by Moses, departed not from him afterwards; nor is any man, who by his own right hath made Laws, hindered thereby from making other Laws, though opposite from the former. That they say God is immutable, is to no purpose: for we speak not of the intrinsec Nature of God, but of his Works. Light is changed with darkness, Youth into Old Age, Summer with Winter; all which are Works of God. To Adam God in the beginning permitted the other Fruits, reserved all the Fruit of one Tree. Why so? It was his will and pleasure. He commanded Abraham to kill his 
c Gen. 22.  Son. Sacrifices apart from the Tabernacle, some he prohibited, some he accepted. Nor does it follow, if the Law given by Moses were good, no better Law could be given. Parents are wont to lisp with their Infants, to wink at the faults of their Age, to entice them with a Sugar-Cake to learn their Lesson; but when they are grown, their speech is Corrected, virtuous precepts are instilled, they are made to see what is the beauty of goodness, what are its rewards. Now, that the precepts of the Old Law were not exactly 
d Heb. 8.7.  perfect, even hence appears; because many of those ●ines, holy men, led a Life more excellent than those precepts. Moses who permits revenge to be taken by the grieved person, partly by his own hand, partly by the Judge, himself being affronted with intolerable injuries, interceded 
e Exod. 32.11.  for his Enemies. So David wills his rebellious 
f 2 Sam. 18.5.  Son to be spared, and takes patiently the reproaches 
g 2 Sam. 16.10.  cast upon him. Good men are never read to have put away their Wives, when yet the Law permitted them to do it. Indeed, Laws are 
h Quidam interrogatus, an optimas dedisset leges civibus; non omnium optimas, ait, sed quantum fieri poterat vide Origen. count. Cells. lib. 3.  adapted to the major part of people; and to that state it was agreeable that some things should be connived at, to be reduced to a more perfect rule at that time, when God would gather to himself, out of all the World, a new people, by a greater power of the Spirit. The rewards also openly proposed in the Law of Moses, do all belong unto this mortal life: Whence we must confess, that some Law better than that, was possible to be given, which might propose eternal rewards, not under shadows, but clearly. And this we see, is done 
i 2 Tim. 1.10. Hebr. 8.6.  by the Law of Christ.   

VII. How Jesus observed the Law of Moses, and what he abolished.  
Here by the way we are to note, (to evince the iniquity of the Jews contemporary with Jesus,) that Jesus was dealt with by them extremely ill, and exposed to punishment, when no offence of his against the Law could be alleged. He was 
a Luc. 2.21.  Circumcised, he used 
b Gal. 4.4.  Jewish meres, and like 
c Mat. 9.20.  apparel; he sent them to the 
d Mat. 8.4.  Priests that were cleansed of the Leprosy: the 
e Luc. 2.41. Job. 7.2.  Passover, and other Holy days he Religiously observed. If he healed any on the Sabbath, he shown that such works are not forhidden, not only out of the Law, 
f Mat. 12.5.11.  but also the received opinions. And then first he began to promulge the abrogation 
g Act. 10. Col. 2.14.  of some Laws, when having overcome death, and ascended into Heaven, he had furnished his Apostles with conspicuous endowments and thereby declared himself to be stated in his 
h Act. 2.36. Apoc. 1.5.  regal power, wherein is contained the authority of 
i lac. 1.25.  making Laws: and that according to daniel's Prophecy, who had foretold it should come to pass, that after the destruction of the Kingdoms of Syria and Egypt, (the latter happened under Augustus) God would give the Kingdom to a man, 
k Dan. 7.13. Filius hominis Hebrais vilitatem quandam significat.  a despised one, over all people, an everlasting Kingdom. Now, that part of the Law, which was dissolved by Christ, contained nothing good in its own nature, but consisted of things in themselves indifferent, of a middle Nature, and therefore not immutable. For if those things had any value by themselves for which they should be done, God would have prescribed them to all Nations, 
l Maimon. ad Deut. 33.  not to one; and from the beginning, not after mankind had lived above Two thousand years. Abel, Enoch, Noah, Melchizedek, Job, Abraham, isaac, Jacob, all Pious men, and exceeding dear to God, were ignorant of this part of the Laws, either all or well nigh all: Nevertheless, they received Testimony both of their Faith in God, and of God's Love to them. Neither did Moses exhort his Father in Law Fethro to undertake these rites, nor Ionas the Ninivites; nor do other Prophets reprehend the Chaldeans, Egyptians, Sidonians, Tyrians, Idumeans, Moabites, unto whom they writ, for not admitting these Ordinances, and yet they reckon up their sins exactly enough. Wherefore these were peculiar precepts, introduced either for the shunning of some evil, 
m Adidololatriam proni Ezech. 16.  to which the Jews were prone, or for trial of their Obedience, or to signify things to come. It is not therefore more to be admired, that they should be abolished, then if a certain King should take away some municipal Statutes, to the end he might bring the whole Kingdom to an uniformity of Government. If you object, that these are styled perpetual precepts; men also douse the same 
n L. hac in perpet. cod. de divers, prad. 1. II. & alibi.  expressions, when they will signify, what they so command, not to be annual, or accommodate to certain times, as of War, Peace, dearnefs of Corn: Where yet they are not hindered, but they may set forth new Constitutions, when the public utility shall require. And in like manner, the precepts of God, given to the Hebrews, some Were temporary, whilst the people sojourned in the 
o Deut. 23.12.  Wilderness; others appropriate to their Habitation in the L and of 
p Deut. 12.1.  Canaan: to distinguish them from the former, these he calls perpetual, whereby it may be understood, that they must not any where, or at any time be intermitted, unless God gave a signification of his Will to the contrary. Which way of speaking commonly received, may be the less strange to the Hebrews, who know, that in their Law, it is called a perpetual right,. 
q Exod. 21.6.  and perpetual servitude, that endureth from Jubilee to Jubilee; and the coming of Messiah, is called by themselves the Compliment 
r Et Esa. 61.2.  of the Jubilee, or the great Jubilee. Besides, there is extant, in the Hebrew Prophets, a promise of a new Covenant, to be made in after time, 
f Jer. 31.31.  as in Jerem. 31. Where God saith; he will enter into a new Covenant, which he will write in their minds, and men shall not need to learn Religion one of another, for it shall be manifest to all, and he will grant pardon of former offences. Just as if some King, after great quarrels of his Subjects among themselves should for the establishment of Peace, take away the variety of Laws, and impose upon them one Common, and the same a perfect Law, granting impunity and general pardon to all, that for the Future amend their manners. Although we have said enough, yet we will go through the single parts of the abolished Law, and show that they are not of such a nature, as to be either pleasing unto God by themselves, or sit to endure for ever.   

VIII. Sacrifices never pleased, God by themselves.  
The first, and that which is most obvious to our eyes, are the Sacrifices, of which many Hebrews think, they were devised by the wit of men 
a Chrysost. de Abele. Apud se suapte motus conscientia Sacrificium illud obtulit.  before they were ordained by God's Command, Plainly it appears, the Hebrews were greedy of many Rites and Ceremonies; So, there was cause enough for God to enjoin many, even for this, lest in remembrance of their dwelling in Egypt 
b Maimonides dust. dub. 3.32.  they should return to 01 the Worship of false Gods. But when their posterity too much esteemed these things, as of themselves to God acceptable, and a part of true Piety, they were reprehended by the prophets. I will not (saith God Psal. 50.) speak aword with thee for Sacrifices, etc. Thinkest thou, that I will eat the Fat of Beasts, or drink the Blood of Goats? Offer unto God Thanksgiving, and pay thy Vows. There are among the Hebrews, that affirm this is said, because the offerers were of an impure heart and life. But the alleged Words inform us, of how small regard the thing itself was in the sight of God. If you consider the whole series of this Psalm, God speaks there to the Godly. For he had said, Gather my Saints together unto me: and then, Hear O my People. These are the Words of a Teacher. After having ended the forementioned Speech, he turns (as 'tis usual) to the ungodly: But ta the wicked saith God, etc. Other places do show the same sense, as Psal. 51. Thou desirest not that I should give thee Sacrifice, nor art thou delighted with burnt Offerings: But the Sacrifice truly pleasing unto thee, is a broken Spirit, etc. The like is in the Fourtieth Psalm. Sacrifice and Offering thou art not delighted with. But thou hast made me thy Servant, my ear, as it were, boared; not requiring, either burnt Offering, or fin Offering. Therefore I answered, Here I am, and as bound by written Covenant will do what thou wilt, which is my delight. For thy Law is in my heart. The praises of thy righteousness, I shut not up within my thoughts; but every where declare thy veracity and benignity, especially do I celebrate thy mercy and truth in the great Congregation. See Esa. I. and jer. 3. In Osce these are the Words of God, ch. 6. Mercy towards men, is far more acceptable to me 
c Ita & Chald. interpres.  then Sacrifice; and to have right thoughts of God, is above all burnt Offerings. In the Sixth of Micah, when question was asked, how one should best gain God's favour? With a great many Rams, measures of Oil, or Yearlings? God answers, I will tell thee, what is truly good and accepted by me: Namely, 
d Leg is pracepta contracta in tria.  that thou render to every man his due, show kindness to thy neighbour, and behave thyself humbly towards God. From which places, being it appears, that Sacrifices were not in the number of those things, which God willed primarily, and for themselves; and that the People, superstition creeping in, placed in them the chiefest part of Religion, and believed their sins were sufficiently expiated by their Offerings; what marvel is it, if God at length took away a thing in its own nature indifferent, and the use whereof was now corrupted; when King Hezekias also 
e 2 Reg. 18.4.  broke the Brazen Serpenterected by Moses, for this reason, because the people had begun to Worship it. Nor are there wanting Prophecies, which foretold the abolition of those Sacrifices, as any man will easily perceive, that shall only consider; Aaron's posterity alone, after the Law of Moses, was allowed to Sacrifice, and that only in their own Country. But now, in the 110. Psal. a King is promised, one whose Dominion shall be over all, proceeding out of Zion; a King and Priest for ever, and that like unto Melchisedek. And Esay c. 19 saith, an Altar shall be seen in Egypt, where not only the Assyrians, but the Egyptians too, and Israelites shall Worship God: and c. 66. he saith, It shall come to pass, that people of far Countries and of all Languages, as well as Israelites, shall offer gifts unto God, and there shall be made of them also Priests and Levites: 
f Add Jerem. 3.16.  all which, the Law of Moses standing, was impossible. Add to this, that in Mal. c. 1. God foretelling things to come, faith; 
g Vide hujus loci luculentam paraphrasin apud Chrysost. 2. adv. gentes.  He was wearty of the Hebrews Sacrifices, and from East to West his; name shall be celebrated among all Nations; and incense, and most pure offerings shall be given him: And Daniel saith, c. 9 relating the Oracle of the Angel Gabriel concerning Christ; He shall cause the Sacrifice and Oblation to cease. Neither with words alone, but really hath God signified enough, that he no longer approves the Sacrisices prescribed by Moses, having suffered the Jews for above a thousand and five hundred years, to be without Temple, without Altar, without Genealogy. Whence we may clearly see who they are, whom he hath admitted to do him service.   

IX. Difference of Meats.  
What we have demonstrated of the Law of Sacrifices, let us show concerning that whereby certain kinds of meats are forbidden. 'Tis manifest, after 
a Mentio immundorum in diluvii bistoria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the great Flood, Noah and his posterity had a right given them by God, to use any sort of Food: Which right therefore passed, not to Japhet only and Cham, but to Sem and his Progeny, Abraham, Isaac and Jacob: But when afterward the people had been infected in Egypt with foolish superstitions of that Nation, than did God forbid some kinds of living Creatures to be eaten, either because the Egyptians 
b Vide Origen, count. Cells. l. 4.  offered them (especially) to their Gods, and from them had their South sayings; or because in that umbratick Law, certain kind of Creatures denoted certain 
c Vide Epist. Barnaba apud Clementem, Stro. 5. & Philonem. lib. de Agricult.  vices. That these precepts are not universal, appears by that which was ordained concerning the flesh of a Beast that died of itself, Deut. 14. 21. that although the Israelites might not eat of it, the strangers 
d Pii sc. sed non circumcisi.  might, whom the Jews are commanded nevertheless to treat with all good Offices, as men received into God's favour. And the Ancient Hebrew Masters have plainly delivered, that in the time of Messiah 
e Ita R. Sam. in Mechor Chaim. Thalmud. in tit. Nida: Legem non mansuram, nisi ad tempora Messiae. Some Masters thought the Law of meats proper to Palestin.  the Law of forbidden Meats shall cease, and Swine's flesh shall be as clean as the flesh of an Ox. Surely since God was pleased, out of all, to gather one People to himself, it was agreeable, that liberty in such things, rather than bondage, should be made Common to all. Next, to Festivals.   

X. Of Days.  
Festival days were generally instituted in remembrance of the benefit received from God, when they were delivered from the Egyptian bondage, and then brought along into the Land of promise. But now, the Prophet jeremy c. 16. and 23. saith, the time will come, wherein new and far greater benefits shall so obscure the Memory of that benefit, that scarce any mention shall be made thereof. Moreover, what was lately said of Sacrifices, is true of Festivals: that the people began to rely upon them, as if these being well observed, their offences in other points were of small account, whereupon c. 1. of Esay, God saith, he loathes the new Moons and Feast days, they are a burden to him, and he cannot abide them. Touching the Sabbath particularly, 'tis objected: That the precept is universal and perpetual, as being given, not to one people, but in the beginning of the World, to Adam the Parent of all. I answer, the most Learned of the Hebrews assenting; The Command of the Sabbath was twofold, the Command of remembering it, Exod. 20.8. and the Command of observing it, Exod. 31.13. The precept of remembering, is fulfilled by a Religious memory of the Creation; the precept of observing is placed in the exact abstinence from every other work. That first Command was given in the beginning, and without doubt the Pious Men 
a From whom also to the Grecians some vencration of the seventh day was derived. Clemens.  before the Law obeyed it, Enoch, Noah, Abraham, Isaac, Jacob: of which last although we read many peregrinations, yet no where find we, that they rested or intermitted any journey 
b In this sense, Justin. and Tert. deny the Pious men of those times to have sabbatized.  for the Sabbath day, which after the going forth out of Egypt you shall meet with always. For, after that the people being brought out of Egypt, and having happily passed over the Red Sea, the first day of safety kept a Sabbath, and therein Sang an Epinition; since that time, that exact rest of the Sabbath was Commanded, whereof the fist mention is in the gathering of Manna, Exod. 35.2. and Levit. 23.3. And in this sense, the cause of the Law of the Sabbath is rendered, the deliverance out of Egypt, Deut. 5.21. and withal, by this Law, provision is made for Servants against their Master's hardness, indulging them no respiration from their labours, as appears in the places cited. True it is, that the strangers also were obliged by this Law: the reason was, th' t the face of the Commonwealth. while they rested together, might be but one. But, that this Law of exact rest was not imposed upon other Nations, appears hence: because in sundry places, as Exod. 31.13.16. 'tis called a sign, and a special Covenant between God and Israel. Now, that things ordained in memory of the deliverance out of Egypt were not such, as never to cease, we have showed afore from the promise of much greater mercies. Besides, if the Law requiring rest on the Sabbath, had been made in the beginning, and in that sense, as never to be cancelled; certainly that Law, in the conflict with other Laws would have prevailed: Which now is otherwise. For 'tis evident, that Infants are lawfully Circumcised 
c Proverb. Heb. Circumcisio pellit Sabbatum. Vide Jo. 7.22.  on the Sabbath day: as also Sacrifices (while the Temple stood) were slain 
d Num. 28.9.  as well upon the Sabbath, as other days. The Hebrew Masters themselves do show the mutability of this Law, when they say, that at the Command of a Prophet, work may rightly be done on the Sabbath; which they prove by the example of Joricho, taken on the Sabbath day, at the Command of Joshua. And some of them well assert, that in the times of the Messiah, the difference of day, shall be no more, alleging the place of Esay c. 66.23. Where it is Prophesied, that the Worship of God shall be continued from Sabbath to Sabbath, and from one new Moon unto another.   

XI. Of outward circumcision.  
Come we to Circumcision, which is (no doubt) ancienter than Moses, being enjoined to Abraham and to his posterity. But this very precept was an inchoation of the Covenant published by Moses. For so we read, God said to Abraham, Gen. c. 17. I will give unto thee, and to thy Seed, the Land wherein thou hast been a stranger, even the Land of Canaan for an everlasting possession Thou shalt keep my covenant therefore, thou and thy Seed for ever. This is my Covenant between me and you, and your Seed, that every Male be Circumcissed. But we have understood above, that into the place of this Covenant, should succeed a new one, and this common to all Nations; for which reason that necessity of a distinguishing mark must also cease. Moreover this is manifest, that in the precept of Circumcision, is contained a certain mystical and more excellent signification; which the Prophets do declare, when they command the Heart 
a Jerem. 4.4.  to be Circumcised, to which all the precepts of Jesus do pertain: and therefore the promises added to Circumcision must likewise be referred to some greater thing: Namely, that promise's of an earthly possession, to the Revelation of a possession 
b Heb. 4.  truly Eternal, which was never more clearly opened then by Jesus; and that of making Abraham a Father of many 
c Gen. 17.5. Rom. 4.11.  Nations, to that time, wherein not some few, but innumerable people dispersed all the World over, should imitate that so memorable Faith of Abraham; and verily this came to pass, not otherwise but by the Gospel. Now, it is nothing marvellous, that the shadows of a designed work should vanish, when the work is finished. But that Grace is not tied to this 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait justious in Colloq.  sign, you may learn hence; because not the more ancient only, but Abraham himself, as yet uncircumcised, pleased God; and in all the time of Travelling through the deserts of Arabia, Circumcision was 
e Jos. 5.4.  omitted by the Hebrews; God never expostulating with them for that omission.   

XII. The Apostles toleration of Jewish rites.  
Certainly the Hebrews had cause to render great thanks to Jesus and his Apostles, that they were by him delivered from that heavy burden of Ceremonies, and were assured of their liberty, by gifts and miracles not inferior 
a They were greater, as appeared in raising the dead.  to Moses. And yet those first publishers of our Doctrine did not exact of them so much as this, that they should acknowledge their own felicity: but easily suffered them (would they receive the precepts of Jesus full of nothing but goodness) in things indifferent to follow what way 
b Act. 16.3. Rom. 14.1. Gal. 5.6.  they pleased: yet so, that they should not impose upon the Gentiles, to whom that Law of rites was never given, a necessity 
c Act. 15. Gal. 2.3.15.  of observing it. Which one thing is enough to convince the Jews of their unreasonable rejection of the Christian Faith, under that pretence of the ritual Law. The grand objection against the Miracles of Jesus being answered, let us proceed to other arguments, fit for the Jews conviction.   

XIII. The Jews confess a promise of the Messiah.  
It is agreed between us and them, that in the Books of the Prophets, above many, whom God gave the Hebrews, Authors of great benefits, one was promised much more excellent than the rest; whom, though by a common name, yet eminently competent to him alone, they call the Messiah. Him we assert to have come long since, they expect him to come hereafter. It remains that we seek for a determination of this controversy in those Books, whose authority we do equally acknowledge.   

XIV. That he is come, proved by the time.  
Daniel, whom Ezckiel 
a Ezek. 14.4. & 28.3. Joseph de ' Da●. sine 1.10. Spiritus ' Dei ci adorat.  commends for his great Piety, neither would deceive us, nor was deceived by the Angel Gabriel. What the Angel dictated to him, he hath left written for us c. 9 That after the promulgation of the Commandment to restore the City of Jerusalem, there should not pass Five hundred years, but the Messas' should come. But unto this day are past, since that time, more than Two thousand years, and He whom the Jews expect is not come, nor can they name any other to whom that time agrees. But unto Jesus it is so convenient, that the Hebrew Master Nehumias', who Fifty years preceded him, openly then declared, that the time of Messiah signified by Daniel, could not be protracted beyond those Fifty years. With this note of time agrees another, touched above, of the Kingdom 
b Lapidem illum cujus permissu imago illa imperiorum figuram habens, comminuta esset, Messiam esse tradidit R. Levi Ben. Gerson.  over all Nations to be given by God, after that the posterity of Seleucus and Lagus had ceased to Reign, the latter whereof ended in Cleopatra, not long before Jesus was Born. The third note, is in the forecited ninth Chapter of Daniel: That after the coming of Messiah, the City Jerusalem should be destroyed: Which Prophecy of the destruction of the City, Josephus 
c Lib. 10. c. 12. Septuaginta annoram hebdomadas finire in excidio templi secundi, etiam Jacchiades docet, ad Dan. 9.24.  himself refers unto his own age: Whence it follows that the time appointed for the coming of Messiah, was then already past. 'Tis pertinent, that of Haggai c. 2. Zerubbabel the Prince, and Jesus the Son of Josedec the High Priest, being sad when the saw the Temple built by them, not to answer the greatness of the former Temple, God comforts them with this promise, that the glory of this later house shall be greater than that of the former: Which cannot be verified, neither in respect of the greatness of the Work, nor the materials, nor the Art, nor Ornament, as the story of these times in the Scripture and in Josephus, compared with the History of Solomon's Temple, undoubtedly proves. Add, that the Hebrew Masters observe two of the greatest endowments were wanting to the later Temple, which were in the former; a certain conspicuous 
d Gemara Hieros. cap. 3.  light, betokening the Divine Majesty, and a Divine Afflatus. But wherein this later Temple should excel the former, God shows briefly there, when he said, in this place I will give Peace. That is, in that Temple establish his grace and good will by a sure Covenant: in Malachi more largely c. z. Behold I will send my Messenger, and he shall prepare the way before me, and the Lord whom ye seek, shall suddenly come into his Temple (Malachi lived when the later Temple was built) even the Messenger of the Covenant, whom ye delight in. Therefore the Messiah ought to come, the second Temple 
e Venire debuisse Messiam in Templum secundum, sensit R. Akiba, mul●ique etiam.  standing: by which the Hebrews name all that time from Zerubbabel to Vespasian. For in the time of Herod the great, the Temple was not raised again out of ruins, but by little and little, and by parts made news which change notwithstanding, 'tis called the same Temple still And verily there was such a strong opinion among the Hebrews and their Neighbours, that the Messiah was in those times to be expected, that many took Herod, some Judas 
f Vide Ioseph. 18.1.  Gaulonites, some others who lived about the time of Jesus, for the Messiah.   

XV. Of the delay of his coming.  
The Jews feel themselves pressed with these Arguments of the coming of Messiah: Which to elude, some of them say, their sins were the cause why he came not at the promised time. To omit, that in the aforesaid prophecies, is expressed a desinite decree, 
a Id diserte affirmat Rabbi David Kimchi in Ps. 108.5. Apparet & ex Mal. 3.1.  not suspended upon any condition: how could the coming be delayed for their sins, when this also was foretold, that for the very many and very great sins 
b Dan. 9.24.  of the people, the City should be destroyed a little after the times of Messiah. Add that Messiah was to come for this cause also, that he might cure a most corrupted Age, 
c Esa. 53.4. Jer. 31.31.  and together with rules of new life, bring pardon unto sinners. Whence in Zachary 'tis said of his times, ch. 13. that a Fountain should then be opened for the House of David, and all Jerusalem, to wash away their iniquities; and amongst the Hebrews themselves, it is usual to style the Messiah Ischopher, 
d Vide Chald. Paraph. Cant. 1.14.  that is, a peacemaker. Now, 'tis plainly against all reason to affirm a thing to be deferred because of a Disease, which was precisely destined for the Cure thereof.   

XVI. The present State of the Jews.  
Even sense itself may convince the Fews of that which we maintain, that the Messiah is long since come into the World. In the Covenant made by Moses, God promised them 
a Exod. 15. Levit. 18.  a happy possession of Palestin, so long as they should compose their life according to the prescript of his Law: on the contrary, 
b Levit. 26. Deut. 28.  threatened them, if they greatly transgressed, with Vanishment and other Calamities; and yet assured them, if at any time, afflicted with misery, they should repent of their sins, and return to obedience, he would have compassion on his people, and bring them back into their own Country, though dispersed into the most remote parts of the earth; as appears, both elsewhere, and Deut. 30. Nehem. 4. But now are passed a Thousand and above Five hundred years, since the Jews are without their Country, without their Temple, and if any time they attempted to build it new, 
c Sub Adriano, sub Constantino, sub Juliano, chrysostom. 2. adv. Judaeos.  they were always hindered, yea, Balls of Fire breaking forth at the Foundations, to the destruction of the Workmen, as 'tis related by a Writer not Christian, 
d Lib. 23. Chrysost. ibid. dignus qui legatur.  Ammianus, Marcellinus. When in former times the people had polluted themselves with most grievous abominations, had frequently sacrificed their Children to Satan, reckoned Adulteries, but as a small thing, rob Widows and Orphans, shed innocent blood in great abundance, (all which the Prophets 
e Esa. 1.17. and 3.14. Amos 2.6. Jer. 2, 3. Ezech. 2 and 6. Dan 9 Mich. 2.2.  upbraid them with) they suffered Captivity, yet no longer than Seventy years; and in the mean time, God omitted not to speak unto them by his 
f Jerem. 30. Ezech. 36.  Prophets, and comfort them by hope of a return, notifying the very 
g Jer. 25.15.  time thereof. But now, since they have been once cast out of their Country, they remain exiled, condemned; no Prophet comes unto them, no signification of any future return: Their Masters, as possessed with a Spirit of giddiness, are fallen to shameful Fables, and ridiculous opinions, wherewith the Talmud Books are replenished: Which yet they are so bold as to style the Law, and to compare with or prefer before the Writings of Moses. As for that which is read there, of Gods weeping because he sussered the City to be overthrown, of his daily diligence of reading the Law, of Behemoth, and Leviathan, and many other 
h Quorum multa transcripsit Christianus Gerson, in suo ad Judaeos libro.  things; they are so absurd, that I am loath to repeat them. Howbeit in all this time, the Jews have neither departed to the Worship of false Gods, as of old; not do they pollute themselves with Murders, nor are they accused of Adulteries: But they labour to appease God, both by prayers, and by Fast, and are not heard. Which things being so, one of these two Conclusions will certainly follow; either that the Covenant Mosaical is wholly abrogated; or, that the whole Nation of the Jews is Guilty of some great sin abiding so many Ages. Which sin what it is, let themselves pronounce; or, if they cannot, let them believe, us, it is that sin of rejecting the Messiah, who came unto his people before these calamities began to fall upon them.   

XVII. Jesus proved to be the Messiah, by the Prophecies.  
What we have alleged serves to show that the Messiah, so many ages agone, is come. We are next to prove, he is no other but Jesus. For whosoever else assumed this little, or had it given them, have left no Sect in which that opinion might persevere. None do now profess themselves the sectators, neither of 
a Qui, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justino.  Herod, nor of Judas Gaulonites, no nor of Barchocheb who took the name of Messiah in Adrian's time, and deceived some men 
b As, Rabbi, Akiba, lib. Zemach, David.  very learned. But the followers of Jesus, ever since he was on earth, have been, and are unto this day, very many, not in one Region, but all the World over. I could here bring many other things of old predicted, or credited of the Messiah, which we believe came to pass in Jesus, when of others they are not so much as assevered: Namely, that he was of David's 
c Ps. 89.4. Esa. 4 2. Mat. 1.1.  race, that he was born of 
d Esa. 7.14. Mat. 1.18.  a Virgin, the Husband of the Virgin being admonished of it from Heaven, 
e Mat. 1.20.  who would not have kept her otherwise with Child; that he was born at 
f Mich. 5 2. Mat. 2.2.  Bethlechem, that he began his preaching in 
g Esa. 4.1. Mat. 4 12.  Galilee, that he healed all manner of Diseases, 
h Esa. 53.5. Mat. 11.5. Add this, that he raised the dead; which R. Ben. Gerson puts among, the chief make of the Messiah.  made the blind to see and the lame to walk: But I am content with onething, the effect whereof endureth to this day. It is as clear as the Sun, from the Prophecies of 
i Ps. 2.6.  David, 
k Esa. 2.2.  Esay, 
l Zach. 8.20.  Zachary, 
m Hos. 2.24.  Hose, that the 
n Esa. 2.18.  Messiah should be the Master not only of the Jews, but of other Nations; that he should overturn the worships of false Gods, and bring a huge multitude of aliens and strangers to the service of the only true God. Before the coming of Jesus, almost all the World was overspread with false Religions; and after by little and little, they began to vanish, and not single persons alone, but Kings and Nations were converted to the One God's Worship. This is to be ascribed, not to the Jewish Rabbins, but to the Disciples of Jesus, and their Successors. So were they made the 
o Hose. 2.24.  people of God, who before were not, and it was fulfilled which had been foretold by Jacob, Gen. 49. 
p Vide pulchrè dicta apud Chrysoft. Serm. Christum esse deum.  That before the civil power should be wholly taken away from the posterity of Judah, Shilo (whom the Chaldee and other interpreters expound the Messiah) should come, and to him also other 
q Vide Esa. 11.10.  Nations should submit themselves.   

XVIII. Objection, that some things are not fulfilled, answered.  
Here the Jews are wont to oppose, that some things are predicted of the Messiah times, which are not seen fulfilled. But the things which they allege are obscure, or of doubtful signification, for which we ought not to relinquish those which are manifest: Such as are the Holiness of Christ's precepts, the excellency of reward, clearness of the promise: Whereunto miracles being added, there is nothing wanting, that may move us to embrace his Doctrine. To the right understanding of Prophecies, which are called by the name of a sealed Book, 
a Esa. 29.11. Dan. 12.4.9. Vide Chrysost. Serm. 2. Cur obscurum sit V T.  oft are needful certain helps of God, which are justly withdrawn from them, that are negligent of plain Revelations. Now the places they object, they know are variously expounded, and who soever w●ll compare the old interpreters, living under the Babylon Captivity, or about the time of Jesus, with the Interpreters that wrote after the Christian name was odious to the Jews, shall find new expositions invented, study partium, when formerly other had been received, agreeing well with the sense of Christians. They are not ignorant, many places in Holy Scripture, are to be understood, not by the propriety of words, but 
b Quomodo Maimon, in lib. I. ad locum Esaiae, TWO 6. de Messiae temporibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vult intelligi.  figuratively: As, when God is said to have 
c Vide Maimon. dust. dub. 1.10. and 11, 29.  descended; when 
d Jerem. 9.12.  mouth, 
e Ps. 31.3.  ears, 
f Ps. 34.16.  eyes, 
g Ps. 18.9.  nostrils are attributed to him. And why may not we, after this manner, expound many things spoken of Messiah times: As, that the Wolf shall dwell with the 
h Esa. 11.6.  Lamb, the Leopard with the Kid, the Lion with the Calf; that the Infant shall play with the Snake, that the Mountain of God shall rise 
i Esa. 2.2.  above other Mountains, and Aliens shall come thither to offer Sacrifice. Some promises there are, which by the antecedent or consequent words, or by the very meaning of the place, contain in them a tacit condition: So, many things were promised the Hebrews, on condition they would receive the Messiah sent unto them, and obey him: Which promises if they be not performed, they must lay the fault upon themselves. Some things also definitely and without condition promised, if they be not yet fulfilled, may be expected hereafter. For 'tis certain, even among the Jews, the time or Kingdom of Messiah endures 
k Perek Chelek p. 97.  to the end of the World.   

XIX. Answer to the low estate and death of Jesus.  
Many are offended at the humble Fortune of Jesus: But without cause. In the sacred cripture, God often saith He raises the humble, 
a 1 Reg. 2.8. Ps. 34.19. Esa. 57.15.  and pulls down the proud. Jacob, 
b Gen. 32.  without himself, carrying nought but a Staff, passed over Jordan: He returned enriched with great store of cattle. Moses, 
c Exod. 3.  an exiled poor man, was feeding Sheep, when God appeared to him in the Bush, and gave him Commission to be Leader of his People: David also, 
d 1 Sam. 16.7.  feeding the Flock, is called to a Kingdom: And with many such examples the sacred History is full. But of the Messiah we read, that he should be? welcome Messenger 
e Esa. 61.1. Mat. 1.1. 5.  to the poor should not exalt 
f Esa. 4. 7. Mat. 12.19.  his voice in the Streots, nor make Quarrels but behave himself gently; not break the bruised Reed, nor quench the smocking Flax. Neither aught any of his sufferings, nor death itself, make him less beloved of any. For God does oft permit Pious men, not only to be vexed by the impious, as Lot 
g Gen. 19  by the Citizens of Sodom, but to be slain also; as is manifest by the example of Abel 
h Gen. 4.  murlered; of Esay 
i Ita habet Judaeorum traditio, ad quam respicit scriptor ad Hebr. 11.37. & Joseph. 10.14.  cut asunder; the Maccabean Brother, 
k 2 Mac. 7. Joseph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with their Mother, tormented to death. The Jews themselves do Sing the Nine and seventieth Psalm, wherein are these words. The dead Bodies of thy Servants have they given to be meat unto the Fouls of the Air, and the Flesh of thy Saints unto the Beasts of the Land: Their blood have they shed like water on every side of Jerusalem, and there was no man to Bury them, etc. And that the Messiah himself, through sorrows and death, aught to come unto his Kingdom, and to the power of bestowing on his Saines the greatest blessings, none can deny that will consider these words in the Three and fiftieth Chapter 
l Quem locum interpretantur de Messia Chald, paraph. & Gemara Babylon, tit. le Synedrio.  of Esay. How few have believed our Speech, and acknowledged the power of Gid? And that for this reason, because be is risen in the sight of God, as a tender Plant, and as an Herb out of a dry Ground; in he countenance no beauty, no comeliness, nor if you beheld him, was there any thing delightful; he was open to contempt, and among men as it were most object, a sufferer of ma●y sorrows, many griefs: All turned away themselves from him, so much was he despied, and in no estimation. But surely he hath borne our griefs, and carried our sorrows, we accounted him as touched from Heaven, stricken of God and des●●ressed: But he was wounded for our fins, bruised for our crimes. The punishment which might bring Sovation unto us, was laid on him; his sores were given us for a remedy. For certainly, we all like Skeep had gone astray hither and thither: God inflicted upon him the punishment which was due to our fins: And yet, when he was oppressed, and most grievously pained, be opened not his mouth, as a Lamb to be slain, or a Sheep at shearing, is dumb. After botts, after Judgement he was put to death; but yet, who shall be able to speak worthily of the aviation of his Life? Indeed he was taken away out of this place wherein we live; but this stroke fell upon him for the transgressions of my people. Unto death and Burial was he given into the hands of the mighty and the wicked, when yet he had done injury to none, nor was ever any guile found in his mouth. But though God so far suffered him to be bruised and to be affected with sorrows, yet because be made himself a Sacrifice of explation, he shall see his posterity, he shall live a durable life, and the things which pleased God, shall by him be happily accomplished, Beholding himself delivered from evil (saith God) he shall be satiated with delight, herein especially, because this my righteous Servant by his Doctrine shall absolve many taking away their iniquities. I will give him an excellent portion, when the spoils shall be divided among the warriors, because he yielded up himself to death, and was numbered with transgressors, and when himself bore the punishments of other men's fins, made himself an intercessor for the guilty. Who can be named, either of the King, or Prophets, to whom this agrees? Surely, none. As for that device of the Later Jews, that in this Chapter is meant the Hebrewpeople dispersed into all Nations, to make many proselytes every where by their example and instruction: First, this sense is repugnant to very many places of Holy Scripture, which proclaim the Jewsto have suffered no calamity, but what (and more also) by their evil deeds 
m Vide Dan. 9 & Nehme. 9  they had deserved. And then, the very series of the Chapter suffers not that interpretation. For the Prophet, or (which seems more convenient to the place). God himself saith: For the transgression of my people was he stricken, v. 8, Now the peculiar people of Isaiah, or of God, was the Hebrew people. Wherefore it cannot be that same people, which is there said to have endured so great afflictions. Better did the ancient Hebrew Masters acknowledge these things to be spoken of the Messiah, Which some of the later Masters, well perceiving, they have feigned two 
n Talmud. tit. Succa. R. Sal & R. Da. Kimchi.  Messiahs, one whereof they call the Son of Joseph, who should suffer many afflictions and a bloody death; another, who should have all things prosperous: When it were more easy far, and more congruent to the prophetic writings, to own 
o Quod ipsum sequitur Abarbaniel.  but one, who by adversities and death was to attain unto his Kingdom, This we believe of Jesus, and this really appears to be the truth.   

XX. Answer to this, that good men crucified Jesus.  
This detains many from receiving the insticution of Jesus, a preconceived opinion of the virtue and probity of their Forefathers, and especially of the Priests by whose prejudgment Jesus was condemned, and his Doctrine rejected. But what manner of men their Forefathers were, that they may not think I reproach them, let them hear, both in the very words of their own Law, and of their Prophets; where they are often called 
a Jerem. 4.4.6.10.  uncircumcised in ears and heart, a people drawing near unto God with their lips and a multitude of rites, but in their minds very far 
b Deut. 32.5. Esa. 29.13.  removed. Their Ancestors were they, 
c Gen. 38.  that were about to kill their own Brother. Joseph, and really sold him for a Slave. Their Ancestors were also they, who by their perpetual 
d Exod. 22. Num. 11.12.14.16.20.25.  murmur made Moses almost weary of his life (Moses their leader and deliverer, whom the earth, and the Sea, and the Air obeyed:) who loathed 
e Num. 11.6.  the bread sent from Heaven; who complained of penury when they even surfeited upon dainties. Their Forefathers revolted from David, 
f 2 Sam. 15.  so great and so good a King, and followed his Rebellious Son. Their Forefathers murdered 
g 2 Paralip. 24.21.  Zicharias the Son of Joiada in the Holy place, and sacrificed the Priest himself to their cruelty. And then for their chief Priests, they were such as by false accusation contrived the death of Jeremias, 
h Jerem. 26.  and had effected it, had they not been prevented by the authority of the Nobles: yet so far they prevailed, 
i Jerem. 38.  to have him kept in ward even till the City was taken. If any conceive better of those that lived in the times of Jesus, Josephus will free them from this error, describing their do extremely wicked, and their unheard-of sufferings, and yet (as the Historian judgeth) below their deserts. Nor can we have more favourable thoughts of the great Council, especially secing at that time the Senators were chosen in, not according to the old custom by imposition of hands, 
k Josephus 14.19.  but at the will of those in power: as also the chief Priests, 
l 18.3. & 6.  not now for life to enjoy their dignity, but yearly and for Money. Wherefore we cannot wonder, that men swollen big with arrogance, in ambition and avarice insatiable, were driven into fury, at the sight of him, who brought most holy precepts, and upbraided them for, their evil life by the integrity of his conversation. Neither was any thing opposed against him, but what hath been objected to excellent persons of old time. So Michaia, he that lived in the time of Josaphus 
m 1 Reg. 22.  was cast into Prison, because he had courageously asserted the truth against Four hundred false Prophets. So Ahab charged 
n 1 Reg. 18.17.  Elias, just as the Priests did 
o Luk. 23.2.  Jesus, that 'twas he who troubled the peace of Israel. So was Jeremy accused 
p Jerem. 7.4.  like Jesus, for speaking against the Temple. Here may be added, what the old 
q Talmud, de synedrio Traditio Ri Judae: quo tempore adveniet filius David, domus institutionis divina fiet lupanar. Vide Jer 10.21, & 29.14.  Hebrew Masters have left in writing, that in the times of Messiah, men shall be impudent as Dogs, stubborn like Asses, cruel as wild Beasts. God himself, who saw long before what sort of men most of the Jews would be in Messiahs' time, said, 
r Hose 2.24.  he would take to himself a people, which had not been his people; and, from the Cities and Villages of the Jews 
f Jan and 14. Esa. 53.  very few would go up to the Holy Mount but their want of number should be supplied by Foreigners; and that Messiah should be for ruin 
t Esa. 8.14.  to the Hebrews, and the Stone which the Builders refused, 
u Psal. 118.20.  should become the head Stone of the Corner.   

XXII. Objection of more gods answered.  
It remains, that we answer Two objections wherewith the Jews assault both the Doctrine and the Worship of Christians. The former is, that we Worship more Gods than one. But this is nothing else, but an odious interpretation forced upon our Religion. For upon what ground, should this be objected to the Christians, rather than to Philo the Jew, who does oft distinguish 
a De sacrific. Abel & Gain. Habet quae his pertinent & Maimon. 1.68  three in God, and calls the reason or word of God, 
b In Allegoriit.  God's name, the world's 
c Ib. verbum efus quo velut instrumento usus mundum fecit.  maker, not unbegotten, as is God the Father, 
d Libs Quis heres.  nor so begotten as are men. (Whom all so Philo, and Moses the Son of Neheman 
e Vide doctiff. Mafium in Jos. 5.  styleth Angel and legate, taking care of this universe,) or objected to the Cabalists, who distinguish God into Three lights, some by the same names as Christians do, 
f Vide audit. ad lex. sobind.  of the Father, of the Son, or the Word, and of the Holy Ghost. And to assume that which all the Hebrvos clearly confess; that Spirit where with the Prophets were moved, is not any Creature, and yet is distinguished from the sender, and so is that which they commonly called 
g And diftinguish from the Holy spiris. Gemura Hierold. tit. de documentis. R. Jonathan saith, the Schekina stayed Three years and a balf in Mount Oliver, expecting the conversion of the Jews. (Praef. Ecka. Rabthi.) which being rightly taken it most true.  Schekina. But now, that in Messiah shall inhabit the Divine nature, which they call wisdom, man of the Hebrews 
h R. Solomo. Idem ad Gel. 19.18. ag●os●it a Deo assumi posse humanam naturam; quam & olim ad tempus assumtam puta●  have delivered: Whence Messiah is called the word of God, by the Chaldee 
i Hose 9  Paraphrast as in David Esaias, and other, Messiah is styled by the Holy and Reverend name of God. 
k Jehova Kimchi ad Ferem 23.6.  and by the name of Lord 
l Elohim Ps 4●. 7b aid Chald. par.    

XXII. Objection of adoring humane nature answered  
The answer is as ready to their other, Objection against us, that we give the Worship due to God unto a nature by God created. For we say no other honour is given by us to the Messiah nor other worship, han the Second Psalm, and the hundred and Tenth Psalm 
a Hoet loca, & Zach. 9.9. de Messia exponit doctiss. R. Saadia  require. Where of the forner, imperfectly, pertaining unto. David, is more excellently fulsilled in the Messiah as even David Kimchi that great adversary of Christians, does acknowledge; 
b De Messia eundem exponunt Abraham Esdra & C. R. Jonathan.  and the later cannot of any other, but of the Messiah be interpreted For what the more recent Jews, some do imagine of Abraham, some of David some of Ezechiah, is frivoious. The Psalm if self is David's, as the Hebrew inscription shows. Now that which David affirmeth to be spoken unto his Lord, can neither be applied unto David himself, nor to Ezechiah, who among the Sons of David was in nothing more excellent than David. And for Abraham, he had not any eminent Priesthood, but as one inferior to him, was blessed by 
c Who received Tithes of Abraham by his Priestly right. Gen. 14.19, 20.  Meschisedec. This then and what is annexed tonching the Sceptre 
d Psal: 110.2.  to come out of Zion and to go to the farthest parts, clearly belongs to Messiah, as like places 
e Gen. 49.10.  undoubtedly speaking of Messiah manifest, nor have the more ancient Hebrews and Paraphrasts taken it otherwise. And that Jesus of Nazareth is He, in whom these things are fulfilled, I might believe his Disciples alone affirming it, because of their perfect honesty; as the Jews believe Moses in those things, which without other witness, he saith were from God delivered unto him. But beside this, we have in readiness very many & very strong arguments of that supreme power which we ascribe to Jesus, himself seen of many after his Resurrection, seen to be carried up into Heaven; and then, Devils cast out, and Diseases healed only by his name, and gifts of Languages sent to his Disciples; which tokens of his Reign, Jesus himself had promised. Add to these, that his Scepcer, that is, the Word of his Gospel, proceeding out of Zion, without humane assistance, by sole Diving force made its way to the most remote parts of the World, and subdued to itself Nations and Kings, even as the Psalm had foretold. The Jewish Cabalists place, between God and men, a certain Son 
f Nomen qued ei faciunt Hebraei est metator, ita Latinis dicitur, qui regi viam parat.  of Enoch, without any sign of so great power. How much more justly do we place him, who hath given so great demonstrations of himself? Nor does this any whit diminish God the Father, from whom this 
g ipso fatente, 70.5.19.30.36.43.  power of Jesus comes, and to whom it will 
h Fatente Apostolo, I Cer, 15.24.  return, and to whose honour it is 
i 70.13.31. & 14.13.  subserviant.   

XXIII. conclusion of this part.  
To discourse of these things more exactly, is not out business here; nor would we have treated of these, but to make apparent, that in the Christian institution, there is nothing either impious or unreasonable, for any one to pretend, against his embracing a Religion, set forth with so great miracle, adorned with so gracious precepts, and backed with so glorious promises. A for special questions, he that hath embraced the profession, aught to consult those Books, wherein the Doctrine of Christian Religion is contained. I conclude with my hearty prayer to Almighty God, that he would be pleased to open the eyes of the Jews and enlighten their minds, that they may find the good effect of that petition, 
* Luc. 23.34.  which Christ himself put up to his Father, on their behalf, upon the Cross.    

HUGO GROTIUS AGAINST MAHUMETISM.  

I. The Rise of Mahumetism.  
THat sincere and simple Piety, 
a Vide Ammian. Marcellin. 1.21. de constantion.  which had flourished amongst the Christians, whilst they were grievously persecuted and oppressed, began by little and little to decay, after that by Constantine and the succeeding Emperors it was brought to pass, that this profession was not only safe but honourable, the World 
b Vide de hac re pulchre dictachrysostomimor. 2. ad 2 cor. 12. post v. 10.  being as it were thrust into the Church. First of all, the Christian Princes made no end of Warring, even when they might have enjoyed 
c Marciani laudabile dictum apud zonaram: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Peace: The Bishops had great contentions among them about the chiefest 
d Ammian. l. 27. vide nobiles epistolas Gregoris vere magni. l. 4.32.34.36.  Seats: and, as in the beginning, the Tree of knowledge, 
e Gen. 11. & 3.  preferred before the Tree of life, brought in great misery; so at this time also, curious learning was more in request than good manners, and Religion was turned into an 
f Ammian. l. 22. in fulianis Historia.  art: Whereupon it followed, that after the pattern of those bvilders of the Tower of Babel, 
g Gen. 11. Exprobrat has controversias Christianis saepe Mahumetes praesertim Azoara. 26.32.  the unadvised affectation of sublime things bred dissonant forms of Speech, and difference of mind. Which being observed by the Common 
h Laudat Gregoras l. 8. dictum Lysidae Pythagorici deinde synesii, apud pop. subtiliter Philosophari, causa hominibus fuit magni contemptus rerum divinarum.  people, oft knowing not which way to turn, they cast the fault upon the Holy Scriptures, and began to shun them as if they were poisoned. And Religion every where began (as if Judaisme had been returned) to be placed, not in purity of mind, but in rites, and in such things as contain in them, rather an exercise of the 
i 1 Tim. 4.8.  body, than amendment of the Soul; and also in a slagrant study 
k 1 Cor. 1.12.  of parties once chosen: So that at last, it came to this; in all places there were many Christians in name, 
l Salvian. l. 3. de Gubern. Praeter paucissimos quosdam, qui mala fugiunt, quid est alind omnis coetus Christianorum, quam sentina vitiorum?  very few in deed. God did not conceal his displeasure at these faults of his people, but from the farthest recess of Scythia 
m Hunnos, Avaros, Sabiros, Alanos, etc.  and Germany, 
n Gotthos, Vandalos, Alemannos, etc.  called up vast Armies, and as in a deluge, poured them out upon the Christian world, and when the slaughters made by these, were not sufficient to correct the survivors; by God's just sufferance, mohammed in Arabia sowed a new Religion; which although it directly opposed the Christian profession, yet in words after a sort, it expressed the life of a great part of Christians. This Religion was first entertained by the Saracens, who had film off from the Emperor Heraclius: who having in short time by force of Arms subdued Arabia, Syria, Palestine, Egypt, Persia, seized after upon Africa, and upon Spain also on the other side of the Sea. But of the Saracens mighty State, as others, so the Turks 
o Vide Turcica Leunclavii, & Laonicum Chalcocondylam.  chief were the successors; a Nation as Warlike as any; which after many Battles against the Saracens, at last invited and closing with them in a League, easily received a Religion agreeable to their manners, and transferred the Majesty of the Empire upon themselves. After this, the Cities of Asia and Greece were taken, and progress was made by their prosperous Arms, into Hungary and the bounds of Germany.   

II. The Foundation of Mahumerists overturned.  
This Religion, plainly made for the shedding of blood, much rejoiceth in rites, and would have itself to be believed without any liberty 
a Alcoranus Azoara 13. ut habet prima editic lat.  of enquiring; whence it is, that the reading of books, which it accounteth sacred, is forbidden the Common people. This very thing is at first a manifest argument of iniquity. For, that commodity is justly frustrated, which is obtruded to you, on such terms that you may not look into it. True it is, all have not equal sharpness of sight to discern all things, many by arrogance, many by passion, by custom some are carried away into error; but, that the way to eternal salvation 
b Vide resp. ad quoest. 4. ad orthodox. inter opera Justini.  cannot be known of those, which without any respect of profit or honour seek it, subjecting themselves, and all they have to God, and praying to him for assistance, the Divine goodness will not suffer it to be believed. Verily, since God hath implanted in man's Soul a power of judging, no part of truth is more worthy upon which it may be exercised, then that which cannot be left unknown without danger of losing eternal happiness.   

III. Proof against Mahumetists from the Holy Scriptures.  
That Moses 
a Azoara 5.21.  was sent from God, and Jesus, 
b Azo. 5.12.  and that they were Holy men 
c Azo. 5.71.  who first propagated the Discipline of Jesus, Mahumet and his followers do confess. But in the Alcoran many things are related quite contrary 
d De Abrahamo, Azo. 31. in Hist. Exod. multa, Azo. 17. & 30. in Hist. Josephi multa, Azo. 22.  to the relations by Moses and by the Disciples of Jesus. To take one example of many, that Jesus died upon the Cross, returned to life within the third day, and was seen of many, all the Apostles and the Disciples with the greatest consent do testify. On the contrary, Mahumet teacheth, that Jesus was secretly stolen away 
e Azoara 11.  to Heaven, and that on the Cross was fastened a certain Image of him, and therefore Jesus died not, but the eyes of the Jews were deluded. This objection cannot be evaded, except Mahumet say, as he doth say, that the Books both of Moses and of the Disciples of Jesus, remained not such as they were at first, but were 
f Azo. 9  corrupted. But this fiction is resuted by us already in a former discourse. Surely, if any one should say, the Alcoran is corrupted, the Mahumetists would deny it, and think that sufficient against those which bring no proof: but they are not able, if they would, to allege the arguments for the integrity of their Book, which we produce; of Copies presently spread over all the World (not as of the Alcoran, in one Language) and preserved by the fidelity of so many Sects, so differing in other matters. The Mahumetists persuade themselves, that in the Fourteenth Chapter of St. John, where is spoken of the sending a comforter, there was something written of mohammed which the Christians blotted our. But here I would ask of them; would they have this change of writing made before the coming of Mahumet, or afterward? After the coming of Mahumet, it was impossible, when at that time were extant in all the world very many, not only Greek Copies, but Syriac, Arabic, and in parts distant from Arabia, Ethiopic, and Latin of several versions: all which do agree in that place without any variety of the writing. Before the coming of Mahumet, there was no cause of change, for none could know what mohammed would teach. Yea, if the Doctrine of Mahumet had nothing contrary to the Doctrine of Jesus, the Christians would not have been more difficult in receiving his Books, than they were in the Books of Moses and the Hebrew Prophets. Suppose we, nothing had been written in either side, either of Jesus' institution, or of Mahumets; equity would tell us, that is to be taken for the Doctrine of Jesus to which all Christians, that for Mahumets to which Mahumetists have consented.   

iv Mahumet and Christ compared.  
Let us now compare the adjuncts and properties of both Institutions, that we may judge which is to be preferred: and first let us look upon the Authors. Jesus, by the confession of Mahumet himself, 
a Azoaia 29  was 09 that Messiah promised in the Law and the Prophets: he is called by Mahumet himself the word of God, 
b 5.11.  the Mind, 
c 4.11.  the Wisdom 
d Ibid.  of God, he is said by the same mohammed, to have had no Father 
e 31.  among men: Mahumet is believed, even by his own Disciples, 
f Videlib. Generationis Mahumetis.  begotten after the accustomed way of Nature. Jesus of a life always immaculate, to whom nothing could be objected: Mahumet long time 
g Vide clron. Mahumetis versa & Arab.  a Robber, always given to 
h Azo. 42.43.  Women. Jesus carried up into 
i Azo. 11.  Heaven, as Mahumet confesseth: Mahumet is detained in his Sepulchre. Which of the two is worthy to be followed, who cannot plainly perceive?   

V Their actions compared.  
Consider the actions of them both. Jesus 
a Azoara 5.13.  gave fight to the blind, strength to the lame, and health to the Sick: Mahumet 
b 3.14.17.  saith, he was not sent with miracles, but with Arms. Yet some came after, who would attribute also miracles to him; but of what sort? Truly, such as by humane art may easily be effected, as that of the Pigeon flying to his ear; or, whercof there were no witnesses, as of the Camel speaking to him by night; or, which are refelled by their own absurdity, as of a great part of the Moon 
c Azoara 64.  fallen into his Sleeve, and returned by him to make up the roundness of the Star. Who will not say, in a doubtful case, we must stand to that Law, which hath on its side the surer Testimonies of Divine approbation? Let us now see what they were, who first undertook either of the professions.   

VI The first profession of both Religions.  
They that embraced the Law of Jesus, were men fearing God, of an innocent ●ife; and it becomes God, not to suffer such men to be deceived either with cheating words, or seeming Prodigies. But the first followers of Mahumetism were men that lived upon the 
a Vox ipsa Saraceni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat. Scal.  spoil, strangers both to humanity and to Piety.   

VII. The manner of propagation of both.  
Next, let us show the manner, how both Religions Were propagawted. Of the Christian we have already said, the increase of it was from miracles, not of Christ only, but of his Disciples and their successors, and also from their patience of adversities and Persecutions. But the Teachers of Mahumetism wrought no miracles, they suffered no grievous troubles, no cruel deaths for that profession. That Religion, whither their Arms lead the way, follows, and is an occasion of their Victory. Nor do the Masters themselves bring other Arguments for it, but the success of their Wars, and the greatness of their Empire; than which nothing is, in this affair more fallacious. Themselves condemn the Pagan Religion; and yet we know, how great were the Victories of Persians, Macedonians, Romans, and how large their Empires. Nor have the Mahumetists always prospered in their Wars. Notable overthrows have they received in many places, both by Sea and Land: Out of Spain they were totally expelled. A thing of so uncertain event, and common to good and bad, cannot be a certain note of true Religion: So much the less here, because their Arms are unjust, being often raised against Nations, not troublesome unto them, not known by any injury; so that they an pretend no cause of War, but Religion alone, which is most of War, but Religion alone, which is most irreligious. For the worship of God is no worship, unless it proceed from a willing mind. And the will is drawn by instruction and persuasion, not by threats and violence. He that is compelled to believe, does not believe, but only makes a show, that he may escape pain. And he that by sense or fear of punishment would extort assent, thereby shows his distrust of Arguments. But again, themselves destroy this very pretence of Religion, when they allow those whom they have subdued, to use what Religion they will; yea, and some times openly acknowledge, that Christians may be saved in their own Religion.   

VIII. Their precepts compared.  
Compare we now the precepts together. On the one side patience is commanded, and benignity even to enemies; on the other side, revenge, on this side perpetual fidelity of Marriage, mutual toleration of manners: on that licence of 
a Vide Euthymium.  departing. Here, the Husband performs himself what he exacteth of the Wife, and by his own example teacheth her to fasten love but upon one: there came women 
b Azoara 3.8, 9  after women, new provocations unto Lust. Here, Religion is called inward to the heart, that being cherished therein, it may bring forth Fruits profitable to mankind: there it spends almost all its virtue in 
c Vide Barth. Geor de ritibus Turcarum.  circumcision, and other things in themselves 
d Azoara 9  indiffererent. Here a temperate use of meats and Wine is permitted: there to eat of the Swine, 
e 2.26.  or drink of the 
f Vide Euthymium.  Grapes, is forbidden; although Wine is a great gift of God for the comfort of the mind and body, being taken with moderation. That such weak Rudinients, as 'twere for Children, preceded the most perfect Law, such as is Chrifts, we do not wonder: but to succeed after it, and for us now to return to types and shadows is preposterous: nor can any cause be given, why another Religion, after the Christian, which is far the best of all, should be now produced.   

IX. Objection, touching the Son of God, answered.  
The Mahumetists say, they are offended, that we give God a Son, when he uses not a Wife: as if the name of Son in respect of God, cannot have a more Divine signification. But mohammed himself ascribes many things to God, not less unworthy, then if he should be said to have a Wife: namely, that he has a cold hand, 
a Cantacuz. orat. in Mahum. 2.18.  and he felt it to be so: that he is carried in a Chair, 
b Ibid.  and such like. As for us, when we call Jesus the Son of God, we signify the same thing which he does, when he styles him the word of God: for the word is after a sort 
c Vide Plat. in Conviv.  begotten of the mind: add also, that he was born of a Virgin, the operation of God alone supplying the Father's part: that he was taken up into Heaven, by the power of God: which things being confessed also by mohammed, declare that Jesus may, and aught to be called the Son of God, 
d Luc. 1.35. Jo. 10.36. In lib. doctrina Mahumetis Jesus inducitur deum suum patrem appellans.  by a cerrain singular right.   

X. Absurd things in their Books.  
But on the contrary, in the Mahometan writings, it would be tedious to enumerate how many things there are, remote from all truth of 
a Azoara 28.37.  History, how many altogether ridiculous. Such is that Fable of a fair Woman, 
b Cantacuz. orat. 2.15.  whom the Angels overcome with Wine taught a charm, to get up to Heaven and come down again. But having got up very high, God catcht her, and fixed her there, and this is the Star Venus. Another is of a Mouse 
c Inlib. doctr. Mahum.  in Noabs' Ark, made of the Elephant's Dung; and a Cat 
d Ibid.  of the Lion's breath. And that's a notable one, 
e in fine dicti libri.  of death to be turned into a Ram, and to be lodged in the middle space between Heaven and Hell; And of 
f Exod. 1.  dainty meats in the other life to be voided by sweat; and of Companies of women to be assigned every one for his pleasure. All which are of such a nature, that they must needs be sotted by their own folly, who can give any credit to such gross faults, especially now the light of the Gospel shives round about them.    

CONCLUSION.  
I address myself now, leaving Aliens, to Christians of all sorts and names, beseeching them to lift up pure hands 
a Jam. 4.8.  unto that God, who hath made all things visible and invisible, 
b Col. 1.26.  out of nothing; with a sure confidence, that he takes care 
c I Pet. 5.7.  of us, that without his permission, not a Sparrow 
d Mat. 10.29.  falls: and that they fear not those which can only hurt the body, 
e 10.28.  in comparison to him, who hath equal power both over body and Soul. Let them not trust in God the Father only, but in Jesus 
f Jo. 14.2.  seeing there is no other name 
g Act. 4.12  in earth, which can save us. This ye shall rightly do, if you persuade yourselves, not they that call the one Father and the other Lord, shall live for ever; but they that compose their lives according to the will 
h Mat. 7.21.  of God. Farther, I exhort you, carefully to keep 
i 1 Tim. 6. 20.  Institution of Christ, as a most precious treasure, and to that end also read often the 
k 1 Cor. 4.16.  Holy Scriptures, where with no man can be deceived, but he that first deceives himself. For the writers of them were more faithful and more full of a Divine Afflatus, than to deprive us 
l Vide Tert, de praeser.  of necessary truth, or to hid it under a Cloud: but we must bring a mind disposed 
m Jo. 7.17.  to obedience. If we do so, none of those things shall escape us, which ought to be believed, hoped for, or performed 
n 2 Tim. 3.15.16.  by us. And by this means is the Holy Spirit nourished 
o 1.6.  and raised in us, who is given as the earnest 
p Eph. 1.14.  of our future happiness. Moreover, I dissuade all Christians from the imitation of Pagans: First, in the worship of false gods, 
q 1 Cor. 8.5.  which are nothing but vain names, that wicked Spirits 
r 1 Cor. 10.20.  use, to avert us from the Service 
f Eph. 2.2.  of the true God: Wherefore we cannot partake of their Sacrifices, so as withal to have a part in Christ's Sacrifices. Secondly, in their licentious manner of living, 
t Eph. 2.3.  having no other Law, but what is dictated by their own Lust; from which it behoveth Christians to keep 
u 2 Cor. 6. 15.  themselves far off, who ought not only to excel Pagans much, but even the Jewish Lawyers 
w Mat. 5.20.  and Pharisees; whose righteousness, consisting in some external works, is not sufficient to bring us unto the Kingdom of Heaven. In no esteem now, 
x 1 Cor. 7.19.  is the circumcision made with hands, but that other internal of the heart, the keeping of God's commands, the new 
y Gal. 6.15.  Creature, Faith efficacious by love; 
z 5.6.  by which are known the true Israelites, 
a Rom. 9.6.  mystical Jews, 
b 2.28.  that is, the worshippers of God. Difference of meats, 
c Act 10.13.  Sabbaths 
d Col. 2.16.21.  Festival days, are shadows of things, which have a real existence in Christ and Christians, On occasion of Mahumetism, these are our admonitions. It was foretold by the Lord Jesus, 
e Jo. 5.43.  that after his times some would come and falsely say they were sent by God; but, though an Angel 
f Gal 1.8.  should come from Heaven, no other Doctrine is to be received then that of Christ, confirmed by so great testimonies. 
g 1 Jo. 5.7.  For of old, in many and sundry ways, 
h Heb. 1.2.  God spoke unto the pious men, at that time living; but at last was pleased to speak unto us by his Son, the Lord of all things, 
i 1 Cor. 15.27.  the effulgence 
k Heb. 1.3, 1.13.  of his Father's brightness, the express image of his substance, b● whom are made, the things that have been, or shall be; who hath all things under his Dominion, and having expiated our sins, being lifted up to the right hand of God, hath attained dignity above the Angels; and being the author 
l Heb. 2.3.  of our Religion, nothing can be expected more magnificent. Here I may recall into your memory, that the Arms 
m in Eph. 6. 11.  appointed for Christ's Soldiers, are not those upon which mohammed relies, but the proper arms of the Spirit, able to overthrow all strong holds that lift themselves up against the knowledge of God: for a shield, faith, to repel the fiery Darts of the Devil; for a breast plate, righteousness of life for a Helmet to defend the weakest part, the hope of life eternal; and for a Sword, the word is delivered to us from Heaven, piercing into the inmost parts of the Soul. Here followeth my serious exhortation to mutual concord, which Christ at his departure 
n Jo. 14.27.  so earnestly commended to his Disciples. We ought not to have many Masters, but one is our 
o Jam. 3.1.  Master, Jesus Christ: we Christians are all Baptised into 
p 1 Cor. 1.13: 1.10.  one name: We ought not to admit Sects among us, 
q Rom 12.3.  and divisions; for a remedy whereof we must be mindful of those A postolical say, be soberly wise, according to the measure of knowledges; God hath given to every one: if any have less understanding, bear 
r 15. 1.  with their weakness, that they may easily and without contention join with us, if any excel others in knowledge, 'tis fit they should excel also in their love 
f 2 Cor. 6.6.  and compassion, and patiently wait till God reveal 
t Phil. 3.15.  unto them the Truth, as yet unknown. Mean while things certain and agreed upon are to be held fast, and practised. Now we know in part, 
u 1 Cor. 13.11.  the time is come, when all points shall be perfectly comprehended. And this I entreat of every one, not to hid the Talon 
w Mat. 25.15.  entrusted to him, but use his best endeavour to gain others unto 
x 1 Cor. 9.19.  Christ: to which purpose, we are not only to give them wholesome 
y Eph. 4.29.  words, but the example of a good life; that the goodness of our Lord may be seen in the good behaviour 
z 1 Pet. 3.16.  of his Servants, and the purity of the Gospel may shine forth in their obedience.  
Amen.   


I. Against Paganism.  
I. A Special Refutation of Religions, differing from the Christian.  
II. And first of Paganism, That there is one God alone.  
III. That evil spirits were worshipped by the Pagans, and how unworthily.  
iv Against worshipping of the dead.  
V Against worshipping the Stars and Elements.  
VI Against worship given to dumb Beasts.  
VII. worship of accidents.  
VIII. Answer to an objection of miracles.  
IX. Answer to the objection of Oracles.  
X. Pagan Religion failed, being left of humane aids.  
XI. The pretended efficacy of the Stars.  
XII. Many points of Christianity approved by Wise Pagans.   

II. Against Judaisme.  
I. ADdress to the Jews.  
II. Christ's miracles cannot be denied by the Jews.  
III. Answer to an objection of the Devil's aid.  
iv Of the force of words.  
V The miracles of Jesus were Divine.  
VI Answer to an objection of the difference between the Law of Moses and the Law of Christ.  
VII. How Jesus observed the Law of Moses, and what he abolished.  
VIII. Sacrifices never pleased God by themselves.  
IX. Difference of Meats.  
X. Of Days.  
XI. Of outward Circumcision.  
XII. The Apostles toleration of Jewish rites.  
XIII. The Jews confess the promise of Messiah.  
XIV. That he is come, proved by the Time.  
XV. Of the delay of his coming.  
XVI. The present State of the Jews.  
XVII. Jesus proved to be the Messiah, from the Prophecies.  
XVIII. Objection, that some things are not fulfilled, answered.  
XIX. Answer to the low Estate and death of Jesus.  
XX. Answer to this, that good men crucified Jesus.  
XXI. Objection of more gods answered.  
XXII. Objection of adoring humane nature, answered.  
XXIII. Conclusion of this part.   

III. Against Mahumetism.  
I. The rise of Mahumetism.  
II. The Foundation of Mahumetists overturned.  
III. Proofs against Mahumetists from Holy Scriptures.  
iv Mahumet and Christ compared.  
V Their actions compared.  
VI The first profession of both Religions.  
VII. The manner of propagation of both.  
VIII. Their precepts compared.  
IX. Objection touching the Son of God, answered.  
X. Absurd things in their Books. Conclusion of all.   
FINIS.