The Christian's Work and Reward.  
 Matth. 11. 29, 30. Take my yoke upon you, & learn of me. For my yoke is easy & my burden is light. Revel. 2, 10. Be thou faithful unto death, and I will give thee a crown of life. 1 Cor. 9 24, 25. So run that ye may obtain. Every man that striveth for the mastery is temperate in all things: now they do it to obtain a corrupible crown, but we an incorruptible.  

THE TRUTH OF Christian Religion: IN SIX BOOKS.  
Written in Latin BY HUGO GROTIUS. AND Now Translated into English, With the Addition Of a SEVENTH BOOK.  
By SIMON PATRICK Dean of PETERBURGH, and Chaplain in Ordinary to His MAJESTY.  
LONDON, Printed for Rich. Royston, Bookseller to His Most Sacred Majesty, at the Angel in Amen-Corner, MDCLXXX.   

To the Right Honourable WILLIAM Earl of BEDFORD Knight of the Most Noble Order of the GARTER, etc.  
My very Good Lord and Patron.  
My Lord,  
IAm so desirous to express my thankfulness to Your Lordship, as for all the rest, so especially, for the last Favour you have done me, in contributing so freely to the giving me some ease from that burden which grew too heavy for me; that I make bold to prefix Your Lordship's Name to this Book of a great Man in another Nation; which I have Translated, and will live, I believe, as long as Learning and Religion shall last among us.  
Whereby your Lordship will see that I have only exchanged, not given over my Labours; and that I intent not to be less diligent in my station, than when I preached more: but rather study industriously to serve the Public good some other way.  
Which that I might promote, I have augmented this Work of Grotius, by the Addition of another Book: not equal indeed in strength of reasoning, and variety of reading to the foregoing; but in brevity and perspicuity, I hope, nothing inferior: And, being a building relying, in great part, upon his Foundations, will stand as firm and unshaken, as those which excel it in beauty, and neatness of contrivance.  
Such as it is, I humbly present it to your Lordship; and praying God that the whole Work may have some effect for the reclaiming those that are irreligious; or the settling those who are wavering and doubtful; and the exciting us all, to hold fast the Truth, as it is in the Lord Jesus, I remain  
My Lord, Your Lordship's most Humble and obliged Servant. S. PATRICK.   

A PREFACE Giving some Account of the Author, and of this Work.  
THE Name of this Author hath been so illustrious in these Western parts of the World, that as there are few persons who read Books to whom it is not known; so there needs no more to recommend this Work, and procure it entertainment, with all those that have heard of him. In which he hath faithfully laid out those great Talents of reason and learning, wherewith God blessed him above most other Men, in the defence of his most holy Religion. Which he hath served very much in other works of his; but in none more than this: because it is of such General use, and so satisfactory, that it may alone merit those titles of honour, which the Men of learning have bestowed on him; though they be as high, as well can be devised.  
There is nothing more ordinary in our Selden, than vir Maximus, vir summus, the greatest, the chief of Men; when he speaks of Grotius. Upon whom Salmasius bestows the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most excellent; and as if he were in a rapture when he thought of him, cries out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O most admirable, or wonderful, and supereminentissime, most supereminent Grotius! to whom he wished much rather to be like, than to be the most eminent person, for riches and honour, in the whole World. I shall only add the character, which Baudius gave of him very early, 1612. in a Scazon he made upon him; where he thus admires him.  Vir magne, vir mirande, vir sine exemplo. 
In English.  O thou great Man, thou wonderful Man, a Man without example. 
Yet as great a Man as he was, he fell into disgrace in his own Country, and was thrown into Prison (every body knows) in the Castle of Lupstein. In which strict confinement he meditated many profitable Works, especially in things Sacred. For, during his long Imprisonment, he found by a happy experience (as he writes to Barlaeus a great while after) there was a wonderful power in the holy Doctrines to support the mind, and to keep it erect against all calamities. And therefore for his own solace, in the first place, (as he tells another Friend) he set himself to write this little Book: which he intimates both in the beginning and in the conclusion of it, was then composed, or rather hastily put together, when his Mind was more free than his Body. And therefore (when after several Editions he set it forth with Annotations, 1640.) he calls it in an Epistle to Sarravius, Partum doloris quondam mei, etc. The child of my grief in time past; now a Monument of my Thanksgiving to God. And as it was written originally in his own Language; so it was in Verse; that it might be more popular, and more easily committed to memory, by the rudes people: such as Mariners, for whom he chief intended it. He tells us as much in the Preface; but we may learn it more fully out of a Letter to him, on this subject, from 
Inter Epist. Praest. vir. p. 630.  Episcopius. Who says, that the oftener he read over those Rhythms, the more he was rapt both into love, and admiration of them. There being nothing in them which was not most necessary to be known; and was able to incline the hardest heart to embrace this holy Religion. For it was hard to determine, he says, whether the Majesty of the things, or the clearness and sweetness of the expressions were most to be commended: the Majesty of the matter not at all hindering the clearness of the Verse, nor its being tied to Verse, at all diluting or enervating the Majesty of the matter. Such a strife there was between these two, with equal success; that it became a question, whether it was more divine to be able to have a solid and distinct conception in his mind of things so difficult and sublime; or, having conceived them to  them in such comely and perspicuous words; that at the first glance every Reader understood his great sense, though bound up and fettered within the laws of verse.  
Which way I suppose he chose, because it was the ancient manner of delivering the most useful things; as he himself observes in his Prolegomena to Stobaeus his Florilegium; which was written not long after this Book. Where, as a proof of it, he alleges that of Homer; who says, Clytaemnestra, did not incline to vice, till she had lost him, that was wont to sing to her. For precepts of wisdom so taught are exceeding charming to the minds of Youth; being not only more easily imprinted on the memory, but touching the affections more powerfully, and to the very quick, than when otherwise spoken at large. And therefore the public Laws were in the most ancient times thus written, as Aristotle informs us: and that true Religion might be more easily conveyed into People's minds, and fixed there, Apolinarius translated all the Books of Moses (as Sozomen tells us, L. vi. cap. 18.) and the rest of the History of the Bible, as far as the reign of Saul, into Heroic verse; in imitation of Homer's Poems. Suidas says, he put the whole old Testament into such Verse; and it is not improbable, for what he did upon the Psalms is still remaining.  
If it were my present business, I could trace this way of Instruction down to our own times; and through our own Nation: in which it hath been very effectual, as the story of Aldelmus sufficiently informs us. Who first brought in the composition of Latin verse among the English, a little before Edward the Confessors time; and by his excellent faculty in singing, wrought such wonderful effects upon the People, for the civilising of their manners, and for their instruction in the duties of Religion: that Lanfrank by his own Authority, thought good to make him a Saint.  
The very same charms Grotius hoped would have the same effect upon the rude Seamen of his Country: into whom he desired by his Rhymes, not only to instil a sense of piety; but to enable them to convey it to other Nations, with whom they traded. And it seems this work was so much famed, that it moved the curiosity of a great man in France (into which Grotius went after his wonderful escape, 1621. out of that Prison, or rather Sepulchre, as he calls it in a Letter to a Friend, wherein it was first projected) to ask him very often, what the Contents of that Book were, which he had written in Dutch, upon this subject of Religion. Whom he satisfied, by translating the sense of it into the Latin Tongue, in the Year 1628. and addressing it unto that excellent Person, who made the inquiry, viz. Hieronymus Bignonius. Who together with Grotius and Salmasius, the famous Cardinal Richlieu (a notable Judge of Wits) was wont to say 
* Epist. Cl. Sarravii. p. 146. , were the only Persons of that Age, whom he looked upon, as arrived to the highest pitch of Learning.  
In which Translation, he tells Sarravius, in a Letter to him that Year, he should find, if nothing else, that he had at least endeavoured brevity with perspicuity. Which made it so acceptable every where, though no longer in Verse but now in Prose, that in the Year 1632. I find (he tells Cordesius another Learned Man in France 
* Epist. ad Gallos', p. 331. 417. ) it was gone the third time to the Press; with some Additions. But not with so many, it seems, as some desired; for there were those who wished he would have answered a Book of Bodins, which seemed to impugn it. This he thought a needless pains, for whatsoever it is, saith he (in a Letter to the same person 
* Ib. pag. 407. ) that seems to shake the foundations I have laid (upon which the Christian Faith relies) I have already obviated it; as far as is necessary to persuade a Reader that is not pertinacious. As for those Opinions, which are commonly received in Christianity, but without the exact knowledge of which, we may be Christians; they do not belong to my Argument.  
In the same Year also (1632) I find it Translated here into the English Language. Which He himself afterwards takes notice of, in a Letter to Gerrard Vossius, 1638 
* Inter Epist. praestant. virorum, p. 748. . Where he tells him, that there were (beside the English) two High-Dutch Translations of this Book; one French; and that the English Embassador's Chaplain was turning it into Greek; and the Romanists themselves into the Persian Tongue: that by God's blessing it might convert the Mahometans.  
None of these could see any Socinianism (or other dangerous heresy) in it; which some of the duller sort of learned Men, were forward to charge it with all: because he doth not directly prove in this Book the Doctrine of the blessed Trinity. Of which he gives this account in the forenamed Letter; that he heard a great Man (who was Franc. Junius, as I take it) condemn du Plessis, and others, for endeavouring to prove that Mystery by reasons fetched from Nature, and by Platonical Testimonies; (sometimes not very pertinent) which ought not to came into a Disputation with Atheists, Pagans, Jews, and Mahometans: who must all be first drawn to believe the holy Scriptures; that from thence they may learn such things, as cannot be known, but by Divine Revelation.  
This was the Reason he meddled not with the Doctrine of the Trinity directly: But if any body doubted of his Orthodoxy in this Point, They might see (he tells him in another Letter) what his opinion was, in his Poems then newly come forth; and the larger explication of it he reserved to his Notes.  
And for the same cause he did not distinctly treat of some other things; particularly about the Divinity of our Lord Jesus Christ, and his Satisfaction: for which omission this Book was blamed, as Sarravius writes to him, by some who had nothing else to do, but to find fault with the labours of others. To which Grotius returned such an Answer, as not only gave him, he tells us, most full satisfaction, in those two Points; but enabled him to silence those accusers. He doth not intimate indeed what that reply was; but as to the former Point it is apparent from his Annotations, that he believed our Saviour to be indeed God of God. And that passage in the Conclusion of the xxi. Section of the fifth Book, concerning the Messiah being called in the holy Scriptures by the Name of God and Lord, I should have translated thus— The Messiah is called by that august Name of God Jehovah, and also of Lord, viz. ELOHIM and ADONAI. For so he explains himself, I have since taken notice, in his Annotations; and adds this observation, that the Talmud in Taanith says, that when the time shall come, spoken of xxv. Isa. 8, 9 (i. e. of the Messiah) Jehovah shall be shown, as we say, with the finger: that is, Men shall be able to point others to him, saying, Lo there is Jehovah.  
And as for the other thing, it is possible his Answer might be to the same purpose with what he writ to 
* Epist. praestant. Viror. p. 747.  Vossius. In which he tells him, that if any one desired to know (as he had already signified in a Letter, to one that said he was accused of Socinianism) what his opinion was in the business of Christ's satisfaction, even since Crellius had written against him; it would appear plainly enough out of his Translation of the LIII. of Isaiah, in his Disputation against the Jews: (which you may find here in the V Book, Sect. 19) and from hence also that in the Conclusion of this Work of the Truth of Christian Religion, he doth not interpret those words, i Hebr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense, making a purgation, or expiating our sins, as Socinus doth; but in the past time expiatis peccatis nostris, having expiated, or purged away our sins. How they come to be otherwise Translated in his Annotations on that place, put forth since his death, I can give no Account.  
And in like manner, I suppose, he satisfied another doubt about a passage in this Book, which Sarravius desired him to resolve; though I cannot find his Answer to it: For he gives a punctual Answer afterward to a Question propounded by a Minister of Roven; who asked him, where he had that of Rabbi Nechumias', who made that public Declaration (mentioned in the Fifth Book, Sect. 14.) concerning the appearing of Christ, 50. Years before our Saviour; to this effect: That the time which Daniel had prefixed for the coming of the Messiah, could not be prolonged above those Fifty Years. Which he tells Sarravius 
* Epist. Claud. Sarrav. p. 52.  is to be found in the Talmud, in the Title Sanhedrin (as he remembered) and he thought also in Abenada upon Daniel.  
This was in the Year 1640. when he first put out this Book with Annotations; containing the Testimonies of those Authors, in words at length; whom he had alleged: but had forgotten, it seems, to set down where he had this passage of Rabbi Nechumias'. Nor is it now to be found among the Annotations; and therefore they that next Print the Book so enlarged, will do well to supply it from hence, out of Sarravius. Who was the first Person 
* Epist. ad Gallos', p. 460.  to whom he made a present of it, after it came out, with the Addition of Testimonies: desiring to be admonished by him, if, in the midst of much business, any thing had escaped him, which was less exactly spoken; while he studied to serve the Christian cause.  
To which He replies immediately, That as he could not but esteem it, a very great honour to be acknowledged and beloved by the Coryphaeus of all Learning, both Sacred and profane; so he esteemed this as a Golden Book, wherein Grotius had joined Learning together with Piety: consulting, that is, the Disease of the Age; to whose Palate, Piety (of itself) had little savour. And, as for the immense collection of Testimonies then added, he made it appear by them, that in all his studies the glory of Christ had always been before his eyes: his holy diligence and industry having discovered so many, and such things, which had escaped the sagacious eyes of others.  
And not long after he propounded some doubts, according to his own desire; and mentioned some exceptions, (as was noted before) which some, who had no good will to him, took at this Golden Book, as he again calls it: and notwithstanding the harsh censures of some Learned Men, this excellent Person still persisted in his high esteem of the worth of this Author; and believed all unprejudiced Men would ever look upon him with great Veneration. So he tells Salmasius, Five Years after 
* Epist. Claud. Sarrav. p. 146.  (1645) Whether they will or no, Grotius will always be accounted a great Man, by you and me; and by all that love Equity and Goodness: for he is full of envy, who denies due praises to such a Hero. And a little while after, hearing of the news of his death, he most sadly bewails it, 
* Ib. p. 171.  as the extinction of the bright Star of that Age; whose Name would be great as long as either Books or Learning were in honour. And while he had breath, he saith, he would glory in this, that he once had familiar acquaintance with a Man, who was re & nomine Magnus, no less great indeed than his Name imported.  
This affection he seems to have carried with him to his Grave, and honoured his Memory at such a rate, that in the Year 1648. he still says, he was proud of the Friendship of that Man; by whom to have been known was glorious, and who would be reverenced in all future Ages. In conclusion he calls him that Blessed Soul: even after he himself had pronounced this sentence against Grotius 
* Ib. p. 196. , that he favoured the Papists; and not only yielded too much to them in his later Writings; but expressed too much disaffection to the reformed in those Countries. All this he candidly passed over with this censure 
* Ib. p. 146.  He is the best Man who hath fewest faults; for there is no body to be found without some.  
And the same favourable judgement; I suppose, all serious and considering men, will pass upon him now; and not be hindered by any prejudices, which may have been taken up against him among ourselves, from reaping that benefit which they may receive by reading this excellent Book. Which I present again to the view of the English World, and have in a manner made a new Translation of it: the former, which came out near 50. Years ago, being so defective; that there were few Paragraphs in it, which stood not in need of some amendment, and in a great number the sense was quite mistaken.  
Who the Translator was, I am ignorant; but it is certain, he either did not understand the Latin Tongue, or did not attend to what he was about, as appears by innumerable Instances. But one may suffice, in the Third Book, Sect. 3. where he Translates altera Petri, the one Epistle of Peter. Besides there is plain Arianism in his Translation, (Book V. Sect. 21.) for he says the Son was not uncreate as the Father is; when in Grotius the words are, the Son is not ingenitus unbegotten as the Father is.  
Yet where the Translation was passable, I have let it go as it was; that I might not seem to be too curious a Censurer of other men's labours. And I have added such passages as were not there; the Book itself having been enlarged by Grotius, since that old English Translation. I know not how necessary it might be at that time, when it was first put into our Language; but now I think nothing can be more: And to make it of larger use, I have added also a Seventh Book of my own. In which, out of those Principles chief, which Grotius builds upon in his Six Books, I have shown that Christian Religion hath suffered very much by the Church of Rome; and that we need not go thither to be assured of the Truth of that Religion: but shall be better informed in our own Church by the Holy Scriptures, and such works as these.  
I have not quoted all my Authors, no more than Grotius did in the first Editions of his Book. And it would have made the Work also too long (I thought) to Translate his Testimonies, and add the like of my own. Nor would it have been so useful to common Readers; who do but perplex themselves in abundance of quotations, and must, after all, believe that we report them truly: and therefore may as well believe us when we say; that they are ready at hand to attest every thing, which is here affirmed from their Authority.  
Since the finishing of this little Labour, I was informed by a Friend, that Mr. Clement Barksdale had translated part of this Work into English: and upon search, I found the three first Books among some other Discourses, Printed 1669. And I am told further by another Friend, that he hath lately added (though I have not seen it) the three last Books. Which if I had known sooner, it might have saved me, I believe, most, if not all, of the pains I have taken. But I was perfectly ignorant of it; as I perceive he was of any former Translation, before his. For in that Edition of his Discourses, where he hath added the Third Book of this Work, concerning the Authority of the Scriptures, he saith, it had not been till then in English.  
But it will do no hurt, though the same good thing be reached out to us, by more hands than one: and so I leave it to God's Blessing, upon the Readers serious perusal.  
S. P.   

A CHRISTIAN PRAYER FOR THE Adversaries of true Religion.  
O Merciful God, who hast made all Men, and hatest nothing that thou hast made, nor wouldst the death of a sinner, but rather that he should be converted and live; Have mercy upon all Jews, Turks, Infidels and Heretics, and take from them all ignorance, hardness of heart, and contempt of thy Word: And so fetch them home, blessed Lord, to thy Flock, that they may be saved among the remnant of the true Israelites, and be made one Fold under one Shepherd, Jesus Christ our Lord; who liveth and reigneth with Thee, and the Holy Spirit, one God, World without end.  
Amen.   

To the Honourable Hieronymus Bignonius, The KING'S Advocate in the Supreme Court of PARIS.  
Sir,  
YOU are wont very often to ask me, who am sensible how highly you have deserved of your Country, of learning, and (if you will permit me to add that) of me also; what the Argument of those Books is, which I wrote in my own Country Language, in the behalf of Christian Religion. Nor do I wonder you should make such a question; for you who have read, and that with so great judgement, all that is worth the reading; cannot be ignorant, what pains hath been already taken in this matter: by Raymundus Sebundus, with Philosophical subtlety; by Ludovicus Vices, with variety of Dialogues; but especially by your Mornay, with no less Learning than Eloquence. For which cause it may seem more profitable to translate some of them, into the vulgar Tongue; than to begin a new Work upon this subject.  
But what other men will judge of this matter I know not; my hope is that before you, Sir, who are so fair and easy a Judge, I may be absolved, if I say; that having read not only those Authors, but what the Jews have written for the old Judaical, and Christians for our Religion; I thought good also to use my own judgement, such as it is, and to allow that freedom to my mind, which, when I wrote it, was denied to my body. For I thought that Truth was not to be contended for, but only with truth; and with such truth also as I approved in my own mind: knowing it would be but a vain labour to go about to persuade others of that, which I had not first persuaded myself to believe.  
Omitting therefore such arguments, as seemed to me to have little weight in them; and the authority of such Books, as I either knew or suspected to be counterfeit; I selected those, both out of the ancient and modern times, which appeared to me to have the greatest force in them. And what things I fully assented unto, those I both cast into an orderly method, and expressed in as popular a manner as I could invent; and likewise included in verse, that they might be the better committed to memory.  
For my intention was to do some good service hereby to all my Countrymen; especially to seafaring men: that in their long Voyages, wherein they have nothing to do, they might lay out their time and employ it; rather than, as too many do, lose and misspend it.  
Wherefore, taking my rise from the commendation of our Nation, which for diligent skill in Navigation much excels the rest, I stirred them up to use this Art, as a Divine benefit: not merely for their own gain, but for the propagation of the true, that is, the Christian Religion. For they would neither want matter for such endeavours, when in their long Voyages they commonly met, either with Pagans, as in China and Guinea; or with Mahometans, as under the Turkish Empire, the Persian and the Africans; or with Jews, who as they are now professed enemies of Christians, so are dispersed through the greatest part of the World: and there would always be store of impious men, who are ready upon occasion to vent the Poison, which for fear they keep concealed. Against which mischiefs I wished that our Countrymen might be sufficiently armed: and that they who are more ingenious than others, would use their utmost endeavours to confute Errors; and the rest would at least be so cautious, as not to be overcome by them.  
And that I might show Religion is no frivolous thing, I begin, in the first Book, at the ground or foundation thereof; which is, that there is a God. Now that I attempt to prove after this manner.   

The First Book OF THE TRUTH OF Christian Religion.  

SECT. I. That there is a GOD.  
THat there are some things which had a beginning, is clear to common sense, and by the confession of all: howbeit those things were not causes to themselves of their own being. For that which is not cannot produce any thing, neither had it power to be before it was; therefore it follows, that the said things had their beginning from some other thing different from themselves: Which may be averred not only of such things as now we see, or ever have beheld, but of such also as gave original unto these, and so upward until we come to some prime cause which never began to be, and which (as we say) hath its existence by necessity, and not after any contingent manner: And this, what ever it be, (whereof by and by we shall speak) is that which is meant by Divine Power or God head.  
Another reason to prove that there is some such divine Majesty, is taken from the most manifest consent of all Nations, such I mean as have not utterly lost the light of reason and good manners; and become altogether wild and savage. For since those things which proceed from Man's pleasure and appointment, are neither the same among all Men, and are often subject to change; and yet there is no place where this notion is not found, and it is not changed by the alterations of times (as Aristotle himself notes, who was not over credulous in such matters) we must assign some cause of it, that extends itself to all Mankind. Which can be no other, than either an Oracle of God himself, or a Tradition derived from the first Parents of Mankind. The former of which if we admit, the thing in question is granted; and if we affirm the latter, there can no good reason be given, why we should believe those first Parents did deliver a falsehood, to all their Posterity, in a matter of the greatest moment.  
Moreover, whether we consider those parts of the World which were anciently known, or those that are lately found out, wheresoever there is (as we have said) any relics of humanity, there certainly is this truth acknowledged, as well by such Heathens as have any ingenuity and wisdom, as also by those that are of a more dull and stupid disposition: The former whereof questionless could not all be deceived; neither is it likely that these later so silly and simple should any way devise how to deceive one another.  
Neither let any Man here object, that there have been some in many Ages, who have either believed there is no God; or professed they did not believe it: For both the small number of them, and the Universal rejection of their opinion, as soon as their Arguments were understood; make it appear, that it did not proceed from the use of right reason, which is common to all Men; but either from the affectation of novelty (such as was in him that would needs maintain the Snow to be black) or from a corrupt mind, like as Meats to a distempered Palate, taste quite otherwise than indeed they are. Especially since both History and other Writings teach us, that the honester any man was, the more diligently did he preserve the knowledge of God. And further, that this departure from so anciently a received opinion, chief proceeds from the naughty disposition of those, whose interest it is that there should be no God; that is, no Judge of humane actions, appears even from hence: that whatsoever they put in the room thereof; whether a succession of several kinds of things, without any beginning; or a concourse of atoms; or any thing else whatsoever; it hath not less, if not greater, difficulties, nor is at all more credible (as is manifest to any Man, that vouchsafes an ordinary attention to the matter) than that opinion which is already received.  
As for that which some pretend, that they cannot believe there is a God, because they cannot see him; if they see any thing, they cannot but see how unworthy this thought is of a Man, who doth but believe that he hath a mind; which he never saw, no more than he doth the essence of God. Nor because we cannot comprehend the Nature of God by our understanding, ought we therefore to deny there is any such Nature: for this is proper to every inferior creature, not to be able to comprehend those Being's which are superior, and more excellent than itself. The Beasts cannot conceive what Man is, much less can they know after what manner Men institute and govern Commonwealths, measure the Stars, and sail upon the Sea; for all these things are out of their reach. From which very thing, Man, who is raised, and that not of himself, by the nobility of his nature, above the Beasts, aught to infer; that that being by whom he is made superior to Beasts, is no less superior to him, than he himself to the Beasts; and that therefore there is some Nature, which, as far more excellent, transcends his comprehension.   

SECT. II. That there is but one GOD.  
WE having evinced that there is a God, it follows that we speak of his Attributes. The first whereof is this, that there are not more Gods, but one God. This is gathered from hence, that God (as was said before) is what He is necessarily, and of Himself. Now whatsoever is necessarily, or of itself, is considered not in its general notion, but as actually in being. Now things actually in being are particular. But if you suppose more Gods, you cannot find a reason in each of them, why they should necessarily be; nor why two rather than three, or ten rather than five should be believed.  
Besides, the multiplication of those particular things that are of the same nature, proceeds from the exuberancy and fruitfulness of the causes whence such things more or less are generated: but of God there is neither beginning nor any cause.  
Furthermore, in all particular things, there are certain special and particular properties whereby the same things are severally didst inguished: Now to make such a distinction in God, is altogether needless, since that he is most necessary and simple by nature. Neither can any Man perceive any signs or tokens of the plurality of Gods. For this universal Sphere or circumference which we behold, makes up but one complete World, wherein there is one most beautiful and glorious Sun: Likewise in every Man, the little world, there is but one special governing part, to wit, his soul or mind. Besides, if we should suppose two Gods, or more, freely acting and willing, what they please, they might will contrary things; and then one of them might be hindered by the other, from effecting what he had a mind to have done. But to say that God can be hindered in what He designs, is unworthy of his Majesty.   

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

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

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

SECT. VI That God is the Author and cause of all things.  
FUrther more, it follows from that which hath been spoken, that what things soever subsist, the same have the original of their being from God: for we have proved that that which is necessary of itself, can be but one; whence we collect that all other things besides this had their original from somewhat different from themselves.  
Now such things as have their beginning from another, we have seen before how that either in themselves or in their causes, they proceeded from him which had no beginning, that is, from God.  
Neither is this manifest by reason only, but also after some sort by very sense: for if we consider the wonderful frame and fashion of Man's body, both within and without, and how that each part and parcel thereof hath its proper use without the study or industry of his Parents, and yet with such art that the most accomplished Philosophers and Physicians could never sufficiently admire it; this verily shows the Author of Nature to be a most excellent Mind: concerning which matter Galen hath written well, especially where he speaks of the use of the eye, and of the hand. Yea more, the very bodies of mute beasts do testify the same: for their parts are not framed and composed by the power and virtue of the matter whereof they consist, but by some superior and higher cause destinating them to a certain end.  
Neither is this plain by man and beasts alone, but also by plants and herbs, as hath accurately been observed by some Philosophers. This further is excellently noted by Strabo, concerning the situation of the waters, which, if we consider the quality of their matter, aught to be placed in the middle between the earth and the air, whereas they are now included and dispersed within the earth, to the end they might be no hindrance, either to the fruitfulness of the ground, or to the life of Man. Now to propose that, or any other end, to any action, is the peculiar property of an understanding nature. Neither are all things only ordained for their peculiar ends, but also for the good and benefit of the whole Universe, as appears particularly in the water but now mentioned, which against its own proper nature is moved upward, lest by the interposition of a vacuity there should be a gap in the Universe: which is so framed, that by the continued cohesion of its parts, it sustains and upholds itself. Now it cannot possibly be, that this common end should be thus intended, together with an inclination in things thereunto, but by the power and purpose of some intelligent nature, whereunto the whole Universe is in subjection. Moreover amongst the beasts there are certain actions observed to be so regular and orderly done, that it is manifest enough they proceed from some kind of reason; as is plain in Pismires and especially in Bees, and likewise in other creatures, which before they make any trial do naturally eschew such things as are hurtful, and seek after such things as are profitable for them. Now that this instinct or inclination of finding and judging things, is not in them by their own power, it is clear; for that they do always operate after the same manner, neither have they any virtue or efficacy at all to the doing other things which are no more weighty: wherefore they must needs receive their power from some reasonable external Agent, which directs them or imprints in them such efficacy as they have, and this reasonable and intelligent Agent, is no other than God himself.  
In the next place consider we the Stars of Heaven, and amongst the rest, as most eminent, the Sun and the Moon, both which for the making the earth fruitful, and preserving living Creatures in their health and vigour, do so seasonably perform their course of motion, that a better cannot be devised. For when otherwise their motion through the Aequator had been much more simple, we see that they have another motion by an obliqne Circle, to the end, the benefit of their favourable aspects might be communicated to more parts of the earth.  
Now as the earth is ordained for the use and benefit of living Creatures, so are all terrestrial things appointed chief for the service of man, who by his wit and reason can subdue the most furious creature among them; whence the very Stoics did collect, that the World was made for Man's sake.  
Howbeit, since it exceeds the sphere of humane power, to bring the heavenly bodies in subjection to him; neither is it to be imagined that they will ever submit themselves to man of their own accord; it follows therefore that there is some superior mind or spirit, by whole sole appointment those fair and glorious bodies do perpetual service unto man, though he be placed far below them; which same mind is no other than the framer of the stars, even the Maker of the whole World. Also the motions of these stars which are said to be Excentrical and Epicyclical (i. e. in a Circle within the Orb of another Star) do plainly show, not the power of matter, but the appointment of a free Agent. The same do the Positions of the Stars testify, some in this part, others in the other part of Heaven: together with the so unequal form of the Earth, and of the Seas. Nor can we refer it to any thing else, that the Stars move this, rather than another way. The most perfect form also and figure of the World, viz. roundness; as also the parts thereof, shut up as it were in the bosom of the Heavens, and disposed with a marvellous order, do all expressly declare, that they were not tumbled together, or conjoined as they are, by chance, but wisely ordained by such an understanding as is endued with supereminent excellency. For what Ninny is there so sottish, as to expect any thing so accurate and exact from chance? He might as well believe that Stones and Timber got casually together, and put themselves into the form of a House: or that out of Letters shuffled carelessly as it happened, there came forth an excellent Poem. A thing so unlikely, that even a few Geometrical figures espied on the Seashore, gave the beholder just ground to argue, that some man had been there; it being evident enough that such things could not proceed from mere chance.  
Furthermore, that Mankind was not from all Eternity, but at a certain time had a common beginning, may be manifested among other things from the progress of Arts and Sciences; yea, by the very ground whereupon we tread, which was anciently rude and untilled, but afterward became possessed with Inhabitants: which also the Language spoken in Islands, derived from adjacent Countries, doth witness. The same is apparent by certain ordinances, so generally received amongst Men, that the institution thereof may not be thought to have proceeded so much from the instinct of nature, or evident deductions of reason, as from perpetual and constant tradition, scarce interrupted in a few places, either by the malice or misery of Man: such was that of kill Beasts in Sacrifice, used in former times; and such also are now the modesty and shamefacedness about venereal things, the solemnities of Marriages, and the abhorrence of all incestuous Embraces.   

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

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

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

SECT. X. Yea, sublunary things.  
AND that they are much out of the way, who shut up this providence within the celestial Orbs, and would have it descend no lower than the Moon, is apparent; both from the reason now mentioned, whose force extends to all created things; and also from hence, that the course of the Stars, as the best Philosophers acknowledge, and experience sufficiently demonstrates, are ordained for the use of Man. Now it stands but with equity that that Creature should be more regarded for whose sake another is ordained, than that which is appointed for another's use.  
Neither are they less erroneous that say this providence is extended unto universal things only, and not to particulars; for if they will have God to be ignorant of particular things, as some of them have professed, then verily God could not understand himself; neither should he be infinite in knowledge, as we have proved him before to be, if it be not extended unto every thing. But then, if God do know these things, why can he not also have care of them? especially since that particulars, as they are particulars, are appointed for some certain end, both special and general: And the common essences of things, which by the confession of the said Authors are preserved by God, cannot subsist but in their singulars; So that if these singulars, being forsaken by Divine providence, may perish, then may the whole kinds likewise.   

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

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

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

SECT. XIV. Also by the truth and antiquity of Moses his story.  
BEsides, The writings of Moses, wherein those miracles are recorded to posterity, do gain the greatest credit thereunto, not only because it was always a settled opinion and constant report amongst the Hebrews, that this same Moses was commended by the Oracle of God to be a Leader of the People, but also because it is manifest enough, that he neither affected his own glory, nor desired their riches; forasmuch as himself reveals his own faults and delinquencies, which he might have concealed; and also he assigned the dignity of his Kingdom and Priesthood unto strangers, whence his own Posterity was brought to the common condition of Levites. By all which it appears, that he had no reason to forge untruths; Neither doth he use any dissembling or alluring language, such as commonly colours over a lie, but he speaks after a plain ingenuous manner, according to the quality of the thing he treats of.  
Add hereunto the undoubted antiquity of the Books of Moses, to which no other writings are therein comparable: An argument whereof is, for that the Grecians (from whom all kinds of learning were derived to other Heathens) do confess they received their very Letters from others; which Letters of theirs have not other order, or name, or ancient form than that of the Syriac or Hebrew Tongue: as also for that the most ancient Grecian Laws, whence the Romans collected theirs, had their Original from the Laws of Moses.   

SECT. XV. And by the Testimony of many Gentiles.  
MOREOVER besides these, there are many testimonies of such as were aliens from the Jewish Religion, which declare that the most ancient reports which passed for truth among all Nations, were agreeable to what Moses hath related in his Writings. Thus what things he related concerning the beginning of the World, the same are found also recorded in the most ancient Histories of the Phoenicians, which are collected by Sancuniathon, and translated by Philo Byblius; and partly also found amongst the Indians and Egyptians: Hence it is that in Linus, Hesiod, and many of the Grecians, mention is made of a Chaos, which some have intimated by the name of an Egg: also of the making of living creatures, and last of all of Man according to a Divine Image; and of Man's dominion over other creatures; all which may be read in sundry Authors, and at last in Ovid, who transcribed them out of the Greek Writers. That all things were made by the Word of God, was confessed even by Epicharmus and the Platonics, and before them by a most ancient Writer (not of those Hymns, which now go under that name, but) of those Verses which antiquity called Orphean verses; not because they had Orpheus for their Author, but because they summarily comprised his Doctrine. Empedocles acknowledged that the Sun was not the primitive light, but a fit receptacle of light. Aratus and Catullus think that above the sphere or orb of the stars there is a Divine habitation, wherein Homer imagined there was perpetual light.  
THAT of all things God was the most ancient, because not begotten; the World most beautiful, because the work of GOD: and that darkness was before the light, were all the doctrines of Thales out of the ancient Learning. The last point whereof is found in Orpheus and Hesiod; whereupon the Gentiles that are commonly superstitious in following old fashions and customs, do number their particular times by nights, not by days. It was the opinion of Athenagoras that all things were ordered and disposed by the highest intelligence; of Aratus, that the Stars were made by God; and after the Grecians, of Virgil, that life was infused into things by the Spirit of God: and that Man was form of Clay, is delivered by Hesiod, Homer, and Callimachus: Lastly, Maximus Tyrius asfirms, that by the common consent of Nations, it is agreed, there is but one Supreme God, which is the cause of all things. And the memory of the finishing the Creation in seven days space, was preserved, not only among the Greeks and Italians, by the honour they gave to the Seventh day (as we learn out of Josephus, Philo, Tibullus, Clemens Alexandrinus, and Lucian) but among the Gauls and Indians, who all distinguished their time, by Weeks, i. e. seven days; as we are taught by Philostratus, Dion Cassius, Justin Martyr; and the most ancient Names of the days of the Week.  
Moreover, the Egyptians taught, that Man at the beginning led his life in all simplicity, being naked in his body, and not ashamed; whence came the Poet's fiction of the golden age, which was famous even amongst the Indians, as Strabo relates: The History of Adam and Eve, the Tree, the Serpent was extant, as Maimonides tells us, among the Idolatrous Indians in his time: And that the same is found among the Pagans of Pegu, and the Philippin Islands, People of the same India, the name of Adam also among the brahmin's, and the account of 6000. Years being passed since the World was made, among those of Siam; we have witnesses of our own age which assure us.  
AND that the lives of those who succeeded the first Men, were prolonged to near a Thousand Years, is reported by Berosus in his Chaldaics, Manethos in his Aegypticks, Hiromus in his Phoenician records, Hestiaeus, Hecataeus, Hellanicus in the account they have left of the Grecian affairs, and among the Poets by Hesiod. Which is the less incredible, when we consider, what is reported in the Histories of very many Nations (particularly by Pausanius, and Philostratus among the Greeks, and Pliny among the Romans) the bodies of Men were anciently far larger than they are now; as was found upon the opening of some of their Sepulchers.  
Catullus also, after very many Greeks, reports, that heavenly visions appeared unto Men before such time, as they by the multitude and heinousness of their crimes did deprive themselves of that sacred acquaintance and familiarity with God, and his ministering Spirits. The wild life of the Giants which Moses mentions, may be read almost every where in the Greek, and in some Latin Authors, 'Tis to be noted of Noah's Flood, that in its History the memory of almost all Nations ends; even of such Nations as were unknown till of late Years: whereupon Varro called all the space before, the hid or unknown time. But those things we find wrapped up in the licentious fables of the Poets, are truly, that is agreeable to Moses, delivered by most ancient Writers, such are Berosus of the Chaldees, Abydenus of the Assyrians, who mentions the sending out of a Dove; as also Plutarch of the Grecians; and Lucian, who saith, that at Hieropolis in Syria, there is to be seen a most ancient History both of Noah's Ark, and of those that were saved therein, both Men and Beasts: The same History was extant also in Molo, and in Nicolaus Damascenus: the latter of which had also the Name of the Ark; which is found likewise in Deucalion's History in Apollodorus. To which we may add, that in several parts of America, as in Cuba, Mechoacana, Nicuraga, there hath been preserved the memory of the Flood; of the Creatures saved from perishing in it; yea, of the Raven and the Dove; and the memory of the Flood itself, even in that part now called the Golden Castille, is witnessed by very many of the Spanish Nation.  
In what part of the World men lived before the Flood, that note in Pliny of the building of Joppe before the same Flood doth testify. That the place whereon Noah's Ark rested after the Flood was in the Gordien Mountains, it is manifest by the constant remembrance thereof with the Armenians from all Ages until this time. Japhet the Father of the Europeans, whence came jon, or as anciently they pronounced the word javon of the Grecians, and Hammo of the Africans, and such like, are names which are found in Moses his writings; as there are also footsteps of the rest, in the names of Nations and Countries, observed by Josephus and others. And then the endeavour of climbing up to Heaven, which of the Poets doth not mention? The burning of Sodom is spoken of by Diodorus Siculus, Strabo, Tacitus, Pliny, and Solinus. The most ancient use of Circumcision hath been related by Herodotus, Diodorus, Strabo, Philo Biblius; and now is retained by the posterity of Abraham, to wit, not only the Hebrews, but also the Idumaeans, Ismaëlites, and others. A certain History of Abraham, Isaac, Jacob, and Joseph, agreeing with that of Moses, was anciently extant in Philo Biblius out of Sanchuniath: in Berosus, Hecataeus, Damascenus, Atrapanus, Epolemus, Demetrius, and partly in that old Author of the aforesaid Orphean verses; and now also there are some remainders thereof in Justin, out of Trogus Pompaeus: And almost in every one of these Authors aforenamed, there is some mention made of Moses and his Acts: more particularly, how he was taken out of the Waters, and how the two Tables was given unto him of God, is plainly set down in those Orphean verses aforesaid. Add unto these the testimony of Polemon; also what some of the Egyptians themselves have recorded, to wit, Manethon, Lysimachus, and Chaerimon, concerning the departing out of Egypt.  
NEITHER will it enter into the heart of any wise Man to think that Moses, (having so many enemies both of the Egyptians, and of other Nations, as the Idumaeans, Arabians, and Phoenicians) would dare to divulge aught concerning the beginning of the World, and other ancient things, which either could be confuted by other more ancient Writings, or were repugnant to the common received opinion in those times; neither doubtless would he publish any thing touching the affairs in that Age, which could be justly gainsaid or disproved by the testimonies of any then living. Of this Moses there is mention made by Diodorus Siculus, Strabo, and Pliny, by Tacitus also; and after all them, by Dionysius Longinus in his Book concerning sublimity of speech. Likewise Jamnes and Mambres that resisted Moses in Egypt are mentioned not only by the Authors of the Talmud, but by Pliny and Apuleius. Amongst others the Pythagoreans speak much of the Law itself, which was given by Moses, and of the Legal Rites. Both Strabo and Justin out of Trogus give an excellent testimony of the ancient Jewish Religion and Justice; insomuch that here (me thinks) 'tis needless to produce any further testimony of such things as are found, or have anciently been found consenting with the Books of the Hebrews, touching Joshua and others; seeing that whosoever gives credit unto Moses, (which to do no Man can without great impudence refuse,) the same must needs confess, that there were indeed wonderful Miracles anciently wrought by God, which is the thing we here chief go about to declare.  
As for the Miracles of after Ages, suppose of Elijah and Elisha, and others, there is the less reason to think them counterfeit; because in those times Judaea was both more known than formerly; and upon the account of diversity of Religion, was extremely hated by their Neighbours. Who might have very easily blasted the fame of such Miracles, if they had been lies, as soon as it began to be spread abroad. The History of Jonah, who lay three days in the Whale's belly, is to be read in Lycophron, and Aeneas Hazous; save only that in stead of Jonah, they have put the name of Hercules: whom they so much honoured, that to make him appear the more illustrious, they were wont (as Tacitus and Servius, and others have noted) to report of him, whatsoever magnificent things they heard of in any other places.  
Certain it is that Julian, who was an enemy of the Jews, as much as of Christians, was forced, by the evidence of History, to confess that such Men lived amongst the Jews, as were inspired with the holy Spirit of God; and that Fire descended from Heaven upon the Sacrifices of Moses and Elias. And verily 'tis well worth our observation, that amongst the Hebrews there were not only grievous punishments appointed for such Men as did falsely assume to themselves the Prophetical Function, but also many Kings and great Men, that might have by that means purchased authority to themselves, and likewise very many learned Men as was Esdras and others, that never durst arrogate to themselves this dignity; nor any Man else, for divers Ages before the times of Jesus.   

SECT. XVI. The same is proved by the Oracle and Predictions.  
BUT more unlikely it is, that so many Thousand People should be imposed upon, in the avouching of a perpetual and public Prodigy, (as we may call it) to wit, the holy Oracle, which after a resplendent manner shined from the breastplate of the Highpriest: The truth whereof was so strongly believed by all the Jews to have continued until the destruction of the first Temple, that out of all doubt, their Ancestors had certain knowledge concerning the same.  
Like to this from miracles, there is another argument as forcible and effectual to prove GOD's providence, taken from those predictions of future events, which among the Hebrews were many and manifest. Such was that prophecy of his being made Childless who should attempt to re-edify Jericho: and that of the overthrow of the Temple at Bethel by a King, named Josiah, foretold above Three Hundred Years before the thing came to pass. So likewise the very name and chief acts of Cyrus foretold by Esaiah: the event of Hierusalems' siege by the Chaldeans, foreshown by Jeremiah: So also Daniel's prediction touching the translation of the Empire of the Assyrians unto the Medes and Persians; then from them unto Alexander of Macedon, whose Empire should afterward, in part, be divided among the Successors of Ptolemy and Seleucus. And what evils also the Hebrew Nation should suffer from all these, but especially from Antiochus Epiphanes; which were so clearly foretold, that Porphyry who compared with these Predictions, such Grecian Histories as were extant in his time, could not otherwise tell how to shift them off, than by saying that those things which were fathered upon Daniel, were written after such time as they came to pass; which is all one, as if one should deny that that was written in the time of Augustus which hath been published in Virgil's name, and was always reputed for Virgil's work. For there was never any more scruple made of the former amongst the Hebrews than of this latter amongst the Romans.  
To these things we may add very many, and most famous Oracles among the People of Mexico and Peru; which foretold the coming of the Spaniards into those countries', and the calamities which should thereupon follow. And hither also may be referred, not a few dreams, so exactly agreeing with the events, which both in themselves and in their causes, were wholly unknown to them that dreamt; that they cannot, without great immodesty, be referred to chance, or to natural causes: of which kind Tertullian, in his Book Of the Soul, hath collected illustrious examples, out of the most approved Authors. Spectres also or apparitions belong to this head, which have been not only seen, but heard to speak: as those Historians relate, who are the farthest from superstitious credulity; and is reported by Witnesses of our own Age, who have lived in China, and in Mexico, and other parts of America. Nor are public trials of innocence, by touching of red hot Ploughshares, to be despised: which the Histories of so many Germane Nations, and the Laws themselves have remembered.   

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

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

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

SECT. XX. The same Argument is retorted to prove that the Soul survives the Body.  
FOrasmuch as God hath an eye unto all men's actions, and in himself is most just, suffering such things to come to pass as we see they do; therefore we must expect that there will be some future judgement after this life, to the end such notorious transgressions may not remain unpunished, nor well deserving virtue be unrecompensed with due comfort and reward.   

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

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

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

SECT. XXIV. Whence it follows, that the end of all shall be Man's happiness after this life.  
SEeing then the Soul is of a nature that in itself hath no ground or cause of its own corruption; and seeing also that God hath given us many signs and tokens whereby we ought to understand, that it is his will, the soul should survive the body; what more noble end can be propounded to Man than the state of eternal happiness? which in effect is the same that Plato, and the Pythagoreans spoke of, saying, that it were good for man if he could become most like unto God.   

SECT. XXV. Which to obtain, Men must get the true Religion.  
NOW what this happiness is, and how 'tis to be attained, Men may search by probable conjectures: but if any thing concerning this matter be revealed by God, that must be held for a most certain and undoubted truth: which since Christian Religion pretends to bring unto us above others, it shall be examined in the next Book whether or not Men ought to give credit thereunto, and assuredly build their faith thereon.    

The Second Book OF THE TRUTH OF Christian Religion.  

SECT. I. To prove the Truth of Christian Religion.  
IT is not our purpose in this Second Book to handle all the Points of Christianity; but after our hearty Prayers made to Christ the King of Heaven, that he would grant us the assistance of his holy Spirit, whereby we may be enabled for such a Work, we shall only endeavour to make it appear that the Christian Religion itself is most true and certain. Which I thus begin.   

SECT. II. Here is shown that Jesus lived.  
THAT there was such a Person as Jesus of Nazareth, who lived heretofore in Judaea, when Tiberius was Emperor of Rome, is not only most constantly professed by all Christians, who are scattered over the face of all the Earth: but acknowledged by all the Jews, who now are, or ever wrote since those times. Nay, the very Pagan Writers, that is, such as are neither of the Jewish nor Christian Religion, namely, Suetonius, Tacitus, Pliny the younger, and many more after them, do testify the same.   

SECT. III. And was put to an ignominious Death.  
THAT the same Jesus was nailed to a Cross by Pontius Pilate, Governor of Judaea, is confessed also by all Christians; though it might seem very disgraceful to them, to be the Worshippers of such a Lord. The Jews also do the like; though they are not ignorant that upon this account they are very odious to Christians, in whose Dominions they live: because their Ancestors were the Men, that moved Pilate, and persuaded him to pass the sentence of Death upon Jesus. The Pagan Writers also, now named, have delivered the same to Posterity. Yea, the Acts of Pilate were extant a long time after, from whence this might have been proved; to which Christians never made their Appeal. For neither did Julian himself, nor any other adversaries of Christianity ever make doubt hereof: So that hence it appears, that there was never any more certain story than this; which (we see) may be confirmed, not only by the testimonies of some few Men, but also by the approbation of several Nations otherwise disagreeing and jarring among themselves.   

SECT. iv Yet afterward was worshipped by prudent and godly Men.  
ALL which though it be most true, yet we see how that throughout the remotest parts of the World he is worshipped as Lord; and that not in our days only, or those which are lately passed, but ever since the time that this was done; to wit, ever since the Reign of Nero the Emperor, when many People that professed this worship of Christ, and Christian Religion, were for that cause tortured and put to death, as Tacitus and others do witness.   

SECT. V The cause whereof was, for that in his life time there were Miracles done by him.  
NOW among such as professed Christianity, there were always many Persons, who were both judicious, and not unlearned. Such as (to say nothing now of the Jews) Sergius, Governor of Cyprus, Dionysius Areopagita, Polycarpus, Justinus, Irenaeus, Athenagoras, Origen, Tertullian, Clemens Alexandrinus, with divers others; who almost all being brought up in other religions, and having no hopes of any Wealth or Preferment by Christianity, yet became worshippers of this Man that died so ignominious a death, and exhibited due honour to him as God: Of which no other reason can be given, but this alone; that they made diligent enquiry, as became prudent Men, in a matter of greatest moment: and found that what was bruited abroad concerning the Miracles wrought by Christ, was true; and relied upon firm witnesses. As the curing, and that with his word only, and before all the People, divers grievous and inveterate Diseases; the restoring of Sight to him that was born blind; the multiplying of a few Loaves, more than once, for the feeding many Thousands, who could testify the truth of it; the recalling of the Dead to Life again; and many more of the like kind. The report of which things had then such a certain and undoubted original; that neither Celsus, nor Julian, when they wrote against Christians, durst deny there were some Prodigies done by Christ; and the Hebrews in the Talmudical Books do openly confess it.   

SECT. VI Which Miracles were not wrought either by the help of Nature, or assistance of the Devil; but merely by the Divine Power of GOD.  
THAT these wondrous Works were not wrought by any Natural Power, it is manifest, by this very thing, that they are called wonders and miracles. Nor is it possible by the force of nature, that any grievous Diseases and Infirmities should be cured merely by a Man's voice, or by the virtue of a Touch, and that even upon a sudden. And if such Works could have any way been ascribed to a Natural efficacy, it would have been said before now, either by those that were professed enemies of Christ while he lived upon Earth, or by those that have been Adversaries of his Gospel since his death.  
By the like Argument we may prove, that they were not juggling delusions, because they were done openly in the sight of all the People: amongst whom divers of the Learned sort did malign and bear ill will unto Christ, not without envy observing all that he did. Add further, that the like Works were often iterated, and the effects thereof were not transitory but permanent and durable. All which being duly pondered, it must needs follow (as the Jews have confessed) that these Works proceeded from a more than Natural or Humane Power, that is, from some Spirit either good or evil. That they proceeded not from any evil Spirit, may be proved, because that the Doctrine of Christ (for the confirmation whereof these Works were wrought) was quite opposite and contrary to bad Spirits. For it prohibits the worshipping of evil Angels, and dissuades Men from all uncleanness of affections and manners, wherein such Spirits are much delighted. And this is also plain, for that wheresoever the Doctrine of the Gospel was received and established, there followed the downfall of the worship of Daemons, and of Magical Arts: and one God was worshipped with a detestation of Daemons; whose power and authority Porphyry acknowledges, was broken by the coming of Christ.  
Neither is it to be thought that any wicked Spirit is so ignorant and foolish, as to effect and often bring to pass things that are causes of its own hurt and disgrace, and no way conducing to its honour or benefit. Besides it stands no way with the wisdom or goodness of God himself to believe that he would suffer so harmless and innocent Men, such as feared him, to be deceived by the delusion of Devils: and such were the first followers of Christ, as is plain by their innocent life, and by the many calamities which they endured for conscience sake.  
But on the other side, if thou affirmest that those works of Christ proceeded from some good Spirits which are inferior to God; in so saying thou dost confess that the same works were well pleasing unto God, and did tend to the honour of his name; forasmuch as good Spirits do nothing but what is acceptable and glorious unto God: To say nothing now of some of Christ's works, which were so miraculous, that they seem to have God himself for the author of them, and could not have been done but by the immediate finger of an omnipotent power, as specially, the restoring divers Persons from Death unto Life again.  
Now God doth not produce any Miracle, nor suffer any such Wonders to be wrought without just cause: For it becomes not a wise Maker of Laws to forsake and departed from his own Laws, unless upon some good and weighty reason: Now no other cause of these things can be given than that which was alleged by Christ himself, namely, that hereby his doctrine might be verified and confirmed. And doubtless they that were Spectators of his Works, could conceive no other reason thereof: amongst which since there were (as was said) many godly Men, piously and devoutly affected, it is horrible impiety to imagine, that God did work these things only to delude and deceive them. And this was one cause why very many of the Jews who lived about the time of Jesus, even such as could not be persuaded to relinquish or omit one jot of Moses his Law, such as those who were called Nazarenes and Ebionites, did notwithstanding acknowledge that this Jesus was a Doctor or Master sent from Heaven.   

SECT. VII. Christ's Resurrection proved by credible Reasons.  
BEsides the Miracles that Christ wrought to confirm his Doctrine, another like Argument may be taken from his wonderful Resurrection to Life again, after that He was Crucified, Dead, and Buried.  
For the Christians of all Ages and Countries allege the same, not only for a truth, but also as the most strong ground and chiefest foundation of their Faith; which could not be, unless those that first taught Christianity, did persuade their Auditors that the thing was so for certain; And yet they could not induce any wise Man to the belief hereof, unless they could verily affirm, that themselves were eye-witnesses of this matter. For without such an ocular testimony, no Man in his wits would have given credit unto them; especially in such times, when to believe them was to expose themselves to the greatest mischiefs and dangers. But that this was their constant assertion, both their own Books, and other Writings do testify. For out of their Books it appears, that they appealed unto Five hundred Witnesses that had beheld Jesus after he was risen from the Dead. Now it is not the fashion of liars and dissemblers to appeal to so great a number of Witnesses: Neither could it possibly so fall out that so many Men should agree and conspire together to bear false witness. Or suppose there had been no other witnesses, save those twelve known Apostles, the first publishers of Christian doctrine, yet this had been sufficient. No Man is wicked for nothing. And honour for their lying they could not expect, in regard that all kind of dignities and promotions were then in the hands of the Pagans or Jews, from whom they received nothing but reproach and ignominy. Neither could they hope for any Wealth and Riches, because this profession was oftentimes punished with the loss of goods and possessions: or if it was not; yet the Gospel could not be taught by them, unless they omitted or neglected all care about worldly goods. Neither could the hope of any other worldly advantage move them to utter untruths; seeing that the very preaching of the Gospel did expose them to labours, hunger, thirst, stripes, and imprisonments.  
To get credit and reputation only among their own Countrymen was not so much worth, that they poor simple Men, whose life and doctrine was abhorrent from all pride, should therefore run upon so great inconveniencies. Neither again could they have any hope their doctrine would make such progress, as to win them any fame; being opposed both by the nature of Man, which is intent to its own advantage, and by the authority of them, who then every where governed, unless they had been some way animated and encouraged by the promise of God.  
To which we may add, that they had no reason to promise themselves, that this fame, such as it might prove, would be durable: since they expected (God on purpose concealing his counsel in this matter) the end of the whole World as nearly approaching; which both their own Writings, and the writings of those Christians that followed them, make most evident. It remains therefore that we say, if they did lie, it was for the defence of their Religion; which cannot with any reason be laid to their charge, if the thing be rightly considered. For either they did sincerely believe that this Religion which they professed was the true Religion, or else they were of a contrary mind. If they did not believe it to be true; nay if they thought not that it was absolutely the best, they would never have made choice hereof, and refused other Religions far more safe and commodious. Nay further, though they conceived it to be true, yet they would not have professed it, unless they had been fully persuaded, that the profession thereof was necessary; specially, for that they might have easily foreseen, and partly they could tell by experience what troops of Men would be exposed to death for this profession, which without just cause to occasion was no better than plain robbery or murder.  
But if we say, they believed that this Religion was true, and the very best, and by all means to be professed, and that after the death of their Lord and Master: surely, that could no way be so, if their Master's promise concerning his Resurrection had deceived them, and not proved true. For that had been enough to make any Man in his wits disbelieve, even that which he had already entertained.  
Moreover all Religions, and Christianity more than any other, forbids lying in bearing false witness, especially in divine things: wherefore they could not for the love of Religion, and that such a Religion, be induced to tell untruths. Besides these Men were of an upright conversation; their life was spotless and unblameable even in the judgement of their adversaries; who had nothing to object against them, save their simplicity, which of all other dispositions is the most unlikely to forge a lie. Nay, there were none among these Primitive Christians (whereof we speak) who did not suffer grievous torments for professing that Jesus was risen: and many of them were put unto most exquisite pains of death for bearing testimony of the same. Now granting it to be possible, that a Man in his wits may be content to endure such things, for some opinion which he hath conceived, and really believes in his mind; yet that for a falsehood, which he knows to be so, not only some one Man, but a great many Men, who are like to gain nothing at all by making that falsehood to be believed, should consent to suffer such cruel torments, is a thing altogether incredible.  
Now that these were not Madmen, both their conversation and their writings do abundantly testify. Likewise what is spoken of the first Apostles, may also be said of Paul, who openly taught that he saw Christ sitting in Heaven: who also was not inferior to any in the Jewish Religion; nor might he have wanted dignities and preferments, if he would have followed the footsteps of his Fathers.  
Whereas on the contrary, by taking upon him the profession of Christianity, he became liable to the hatred and malignity of his kinsfolks, and engaged himself to undertake difficult, dangerous, and laborious travels through the World; and last of all to undergo a disgraceful death and torment.   

SECT. VIII. Answer to the Objection, that the Resurrection seems impossible.  
SUCH and so great testimonies no Man can disprove or gainsay, unless some will reply, that the thing itself is impossible to be done: for so are those things which imply a contradiction, as they speak. Howbeit that cannot be affirmed of this matter. It might indeed, if one could say that one and the self same Man lived and died at the self same time: But that a Man may be restored from death to life, especially by the power and virtue of him who first gave life and being unto Man, I see no reason why it should be accounted for a thing impossible.  
Neither hath it been thought impossible by wise Men; For Plato writes that this was done to Eris an Armenian. And the like is related of a certain Woman by Heraclides a Philosopher of Pontus, of Aristaeus by Herodotus; and of another by Plutarch: all which, (whether true or false) do show that in the opinion of learned and wise Men the thing was conceived to be possible.   

SECT. IX. The Resurrection of Jesus being granted, the Truth of his Doctrine is confirmed.  
NOW if it be neither impossible that Christ should return to Life again; and it doth sufficiently appear by great testimonies (wherewith Rabbi Bechai, a Master of the Jews was so convinced, that he acknowledged the truth of this thing) and this Christ himself also, as both his Disciples and others confess, did publish a new Doctrine, as by a Divine commandment: truly it necessarily follows, that that Doctrine is true. For it doth not consist with the divine Justice and Wisdom to honour Him after so excellent a manner; who had committed the crime of falsifying in so weighty a matter. Especially considering that before his Death He had foretold to his Disciples, both his Death, and the kind of it, and his Resurrection to Life again: adding this withal, that these things should therefore come to pass, that they might testify and confirm the truth of his Doctrine.  
And thus much for the Arguments which arise from the facts themselves which were done: Let us proceed to those which arise from the nature and quality of his Doctrine.   

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

SECT. XI. For excellency of reward.  
FOR to begin with the reward that is at the end propounded to Man, which though it be the last in fruition and execution, yet is it the first in his intention: If we consider the institution of the Jewish Religion by the hand of Moses, and the plain or express covenant of the Law, we shall find nothing there promised save the welfare and happiness of this life: as namely, a fruitful Land, abundance of Corn and Victual, victory over their Enemies, soundness of Body, length of Days, the comfortable blessing of a hopeful Issue, and surviving Posterity, and the like. For if there be any thing beyond, it is involved in dark shadows, or must be collected by wise and difficult reasoning: Which indeed was the cause why many (in particular the Sadducees, who professed themselves to be followers and observers of Moses his Law,) had no hope of enjoying any happiness after this life.  
As for the Grecians, who received their learning from the Chaldeans and Egyptians, and had some hope in another World, after this life was ended; they spoke thereof after a very doubtful manner; as appears by the disputations of Socrates, by the Writings of Tully, Seneca, and others. And the Arguments they produce for it are grounded upon uncertainties; proving no more the happiness of a Man than of a Beast: Which while some of them observed, it was no wonder if they imagined, that Souls were translated and conveyed from Men to Beasts, and again from Beasts into Men.  
But because this opinion was not confirmed by any testimonies, or grounded upon certain reason, (and yet it was undeniable that there is some end proposed to Man's actions,) therefore others were induced to think, that virtue was the end or reward of men's endeavours; and that a wise Man was happy enough, even though he were put into that tormenting brazen Bull made by Phalaris. Howbeit this fancy was justly distasteful and improbable to another sort, who saw well enough that Man's happiness, especially the highest, could not consist in any thing that was accompanied with perils, troubles, torment and death (unless we have a mind to follow the sound of words without the sense of things:) Wherefore they placed Man's chiefest happiness and end in such things as were delightful and pleasing to sense. But yet this opinion also was disproved and sufficiently confuted by many, as being prejudicial to all honesty, the seeds whereof are rooted in our hearts by nature: as also because it debases Man, who is advanced to a higher pitch, and throws him down into the rank of Beasts; which stoop down and poor upon nothing, but what is on the Earth.  
With these and such like uncertainties and doubtings was Mankind distracted at that time when Christ brought in the true knowledge of the right end: who promised unto his followers after their departure hence, a life, not only without death, without sorrow and trouble, but attended with the highest joy and happiness: and that not of one part of Man alone, to wit, of his Soul, (the felicity whereof after this life, partly by probable conjecture, and partly from tradition, was hoped for before) but also of his Body and Soul together. And this most justly; that the Body, which for the Divine Law, must often suffer grievances, torments and death, may not be without a recompense of reward. Now the reward and promised joys are not vile and base, as good cheer and dainty fare, wherewith the more carnal sort of Jews feed their hopes; or the embraces of beautiful Women, which the Turks expect to enjoy after death: for both these sensualities are proper to this frail life, at the best being but helps or remedies of mortality, the former of them conducing to the preservation of every particular Man or Beast: and the latter for the continuation of the same creatures by succession in their kind. But by the happiness aforesaid our Bodies shall be endued with constant vigour, agility, strength, and more than a starlike beauty. In the Soul there shall be an understanding without error, even of God himself and his Divine Providence, or whatsoever is now hid from us. And a will freed from all turbulence of passions, busied chief about the sight, the admiring and praising of the Almighty. In a word, all things much greater and better, than can be conceived by comparison with the best and greatest things in this World.   

SECT. XII. Answer to an Objection, that Bodies once Dead cannot be revived again.  
BESIDES the doubt but lately answered, there is another difficulty objected against this Doctrine of the Resurrection: nakely, how can it be possible for humane bodies once dissolved into dust and corruption ever to be united and set together again? But this relies upon no reason. For since it is agreed among most Philosophers, that howsoever things be changed, there remains still the same matter, capable of divers Species or forms; who dare say, that either God doth not know in what places, though never so distant, the parts of that matter are, which belong to a humane Body; or, that He wants power to reduce them and set them together again; and do that in his Universe, which we see Chemists do in their Fornaces, and Vessels, gather together and unite things of the same nature, though scattered and dispersed? And that a thing also may return to the form of its original, though the species be never so much altered, we see an example in the nature of things; as in the Seeds of Plants and living Creatures.  
Neither is that knot impossible to be unloosed, which is tied by many; concerning those humane bodies which pass into the nourishment of wild Beasts or Cattle; who, being fed with them, become again the food of Man. For we must know, that the greatest portion of such things as we eat is not converted into integral parts of our bodies; but either turned into excrements, or humours of the body, as Fleam and Choler; yea, much of that which becomes our nourishment is wasted away either by diseases, or by inward natural heat, or by the Air about us. All which being so; he that so carefully regards all kinds of bruit Beasts, that none of them perish, the same God with a more special providence can also provide for humane bodies, that so much of them as becomes the food of other Men shall no more be converted into the substance of those that eat them, than are poisons or physical potions; and the rather, because it is in a manner naturally apparent, that humane flesh was not intended for Man's food. Or suppose it were not so, but something which hath made an accession to the latter body must be taken from it again; this will not make it not to be the same body: for even in this life there happen greater changes of particles, than this comes to. Yea, we see that a Butterfly is in a Worm; and the substance of Herbs or Wine in some very small thing; from whence they may be restored to their former just magnitude. Surely, since both these and many other things may without any inconvenience be supposed, there is no reason that the restitution of a Body dissolved should be reckoned among impossible things: which learned Men, Zoroaster among the Chaldaeans, almost all the Stoics, and Theopompus among the Peripatetics, believed not only might, but should be.   

SECT. XIII. The excellency of holy Precepts given for the worship of God.  
THE second thing wherein Christian Religion excels all others that are, or ever were, or can be imagined, is the great holiness of Laws and Precepts; both in those things that appertain to the Worship of God, and in those that concern other matters.  
The holy Offices of the Pagans throughout almost the whole World, (as Porphyry shows at large, and the Navigations of our times have discovered) were full of cruelty: For it was the usage, in a manner every where, to appease the Gods, even with the Sacrifice of Humane Blood. Which custom neither the Greek learning, nor the Roman Laws took away; as appears by what we read concerning the Victims made to Bacchus Omestes among the Greeks; and of a Greek Man and Woman, and a Man and Woman of Gaul, which were sacrificed to Jupiter Latiaris at Rome: Those most holy Mysteries also, whether of Ceres, or of Liber Pater, were as full as ever they could hold of filthiness and obscenity; as appeared when the secrets of this Religion were once laid open, and began to be divulged: of which Clemens Alexandrinus, and others, have given us a large account. Those Festival days also which were consecrated to the honour of the Gods, were celebrated with such spectacles, that grave Cato was ashamed to be present at them. But in the Jewish Religion there was nothing unseemly, nothing dishonest or unlawful. Howbeit lest the People that were prone to Idolatry, should decline or fall back from the true Religion, it was loaded and burdened with many precepts concerning such things as in themselves were neither good nor evil; such were the sacrificing of Beasts, the Circumcision, an exact rest from labour upon the Sabbath, and the prohibition of eating sundry kind of meats; Some of which customs the Turks have borrowed from them; adding further a prohibition for drinking Wine.  
But the Christian Religion teacheth, that as God is a most pure Spirit; So is he to be worshipped with pureness of mind and Spirit, together with such works as in their own nature without a precept are most laudable and honest. Thus the professors thereof are not to circumcise the flesh, but their carnal lusts and desires; not to keep Holy day by a rest from all kind of work whatsoever, but only from that which is unlawful. Nor are we to offer unto God the blood and fat of Beasts; but if need be, even our own blood for the testimony of the truth. And what bounty or liberality soever we bestow upon poor and necessitous persons, to look upon it as given to God himself. We need not now abstain from any kind of meat or drink, but may and aught to use them both with moderation, so that our health be not thereby impaired; sometimes notwithstanding subduing our Bodies to our minds by fasting, that they thereby may be the better fitted and prepared for more cheerful devotion. But the chief point of this Religion, it is every where apparent, lies in a pious confidence: by which being composed to a faithful obedience, we rely wholly upon God, and steadfastly believe the performance of his promises. Whence there arises a good Hope, and a true Love both of God and our Neighbours: which makes us obey his Precepts, not in a base servile manner, for fear of punishment; but that we may please him, and have Him, out of his great goodness, our Father and Rewarder.  
Moreover we are taught to pray, not for riches or honours, or such things as many times do hurt to those that wish much for them: but first and chief that which tends to God's glory; then for ourselves, so much of these perishing things as nature desires; leaving the rest to Divine Providence: and satisfying ourselves that all shall be well, which way soever things go. But for eternal things, it teaches us to pray with the most earnest desire; viz. for pardon of our sins past, and the assistance of his Spirit in time to come; whereby being strengthened against all terrors and allurements, we may constantly persist in a pious course of life.  
This is the true worship of God in Christian Religion, than which nothing can be invented more worthy of Almighty God.   

SECT. XIV. Concerning the Offices of Humanity which we own unto our Neighbour.  
LIKE to these are the duties we own unto our Neighbour. As for Mahumet's Religion, being hatched in Wars, it breathes nothing but Wars, and is propagated by Wars, and Hostility. Thus the Laws and Statutes of the Lacedæmonians, which among the Greeks were most applauded, even by the Oracle of Apollo; Aristotle notes, and blames them for it, were wholly directed to warlike force. And yet the same Aristotle maintains War against Barbarians to be natural: when, on the contrary, it is certain that Men were by nature made to friendship and society. For what is more unjust and unequal, than for single Murders to be punished; but to vaunt and triumph in the slaughter of whole Nations, as in a glorious exploit? And yet, that so much celebrated Roman Commonwealth, how did it come by such a Name, but by Wars? which ofttimes were manifestly unjust, as they themselves confess those were, against Sardinia and Cyprus. And truly generally, as the best Historians have committed to memory, most Nations thought robberies and plunders, without the bounds of their own Country, to be no disgrace at all to them. The exacting of revenge, Aristotle and Cicero make a piece of virtue: To behold Sword-players cut and slash each other, was one of the public recreations of the Pagans: And nothing more ordinary than to expose their Children.  
Among the Hebrews indeed there was a better Law, and more holy Discipline: but yet to a People of an impotent anger some things were connived at, and some things indulged. As a violent seizure upon the seven Nations, who had deserved it: with which not contented, they prosecuted all that differed from them with a cruel hatred; the signs and marks of which yet remain, in the prayers which they conceive against us Christians. But to prosecute him that hurt them, by rendering like for like; and to kill, by their own private hands, him that had slain any of their Kindred, was permitted by the Law itself. Whereas the Law of Christ forbids us to revenge any injury that is done us, either in words or deeds: lest that wickedness which we condemn in others, we should again allow by its imitation. It would have us do good to all, to the good indeed chief, but to the wicked also; after the Example of God, who bestows the benefit of the Sun, the Stars, the Rain, the Winds and Showers, in common upon all Men whatsoever.   

SECT. XV. Of the Conjunction of Man and Woman.  
THE Conjunction of Man and Woman, whereby Mankind is propagated, is a thing most worthy of the care of Laws. Which part of them it is no wonder the Pagans neglected, when they told such lewd stories of the Whoredoms and Adulteries of the Gods which they worshipped. Nay, the filthy and abominable use which one Man made of another, was defended by the example of their Gods. Into whose number, upon that account, Ganymedes was anciently put, and afterwards Antinous. Which flagitious wickedness is now most frequent among the Mahometans, and is thought lawful by the Chinese, and other Nations. Yea, the Philosophers of Greece seem to have made it their business, to find out an honest Name, for that most filthy thing.  
Among which Greek Philosophers, the most excellent commending community of Women; what did they do else, but turn a whole City into one common Brothel-house? A most unworthy thing: for since there is among some mute Animals a certain conjugal League or Covenant, how much more equal is it, that so holy a Creature as Man should not be born of uncertain seed; with the extinction of all those mutual affections, which are naturally between Parents and their Children.  
The Hebrew Law indeed forbade all filthiness; but both allowed one Man to have more Wives; and gave the Husband also a right, for any cause, to put away his Wife. Which the Mahometans at this day use; and the Greeks and Latins anciently with such licence, that the Lacedæmonians and Cato, even lent their Wives to other Men, to use for a time.  
But the most perfect Law of Christ penetrates to the very roots of Vices: and holds him who only attempts upon the chastity of any Woman, or looks lasciviously upon her, to be guilty before GOD, the Judge and Searcher of the Hearts, of that crime, which, though not acted yet, was desired. And since all true friendship is perpetual and insoluble, He would deservedly have that to be such, which, with the society of minds, contains also a conjunction of Bodies. Which, without all doubt, is most profitable also for the right education of those Children, that are the fruit of that Conjunction. Among the Pagans, some few Nations were content with one Wife; as the Germans and the Romans. Which the Christians now follow; that the mind of the Wife being entirely given to the Husband, may be compensated with an equal retribution: and the government of the Family may the better proceed under the direction of one Ruler: and divers Mothers may not bring in discord among Children.   

SECT. XVI. Touching the use of Temporal goods.  
AND now to come to the use of those things, which are vulgarly called Goods; we find that thefts were permitted by some Paganish Nations, as the Egyptians and Lacedæmonians: and they that did not allow this to private Men, did publicly little else, as the Romans. Who must have returned to their Huts and Cottages, the Roman Orator said, if they should have been bound to restore to every body his own.  
The Hebrews indeed had no such custom; yet their Law, that it might suit itself in some measure, to the humour of that People, permitted them to take usury of strangers; amongst other things promising the reward of riches to them that observed the Law.  
But the Law of Christianity for bids not only all kind of injustice towards all sort of Men, but also prohibits us to take any carking and excessive care for these transitory things, because our mind is not able diligently and duly to attend unto two several matters; either of which are enough to take up the whole Man, and oftentimes draw us into contrary thoughts and counsels. Besides, the excessive care both for getting and keeping riches is accompanied with a kind of bondage and anxiety, which spoils that very pleasure, which is expected from riches. Whereas those things that nature is content withal, are both few and easily acquired, without much labour or charge: yet if God bestow any overplus upon us, so that we have somewhat to spare, we are not commanded to cast the same into the Sea, as some Philosophers unadvisedly have done; neither must we keep it unprofitably, or lavish it out wastefully; but rather therewith we ought to supply the wants and exigencies of other Men, either by giving, or by lending to them that would borrow: as becomes those that look upon themselves not as Lords and Masters of the things they enjoy, but as Stewards and Dispenser's under God Almighty, the Father and Master of all: knowing also that a benefit well bestowed is a treasure full of good hope; which neither the wickedness of Thiefs, nor the variety of casualties can in the least diminish.  
A rare example of which true and unfeigned liberality we find in the primitive Christians, who sent relief as far as from Macedonia and Achaia to the poor that lived in Palestine; as if the whole World had been but one Family. And here in the Law of Christ this caution is added, that the hope of being paid again, or getting credit by it, do not deflower our bounty; whose beauty and grace is quite lost with God, if it have respect to any thing but him. And that no Man may pretend for a cloak of his covetousness, that he fears he may have need of all that he hath, when he grows old, or falls into any calamity; the Law promises a special care of such Men as observe these Precepts. And to work in greater confidence in them, puts them in mind of the conspicuous Providence of God in feeding the wild Beasts and Cattle; and in adorning the Herbs and Flowers; and represents withal what an unworthy thing it would be, if we should not believe so Good and so Powerful a God: but deal with Him, as if He were a bad Creditor; whom we will not trust any further, than while we have a Pawn or pledge in our hands for our security.   

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

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

SECT. XIX. Answer to an Objection touching the Controversies abounding among Christians.  
BUT here peradventure some will object against this, which we speak concerning the excellency of Christianity, and tell us of the great diversity of opinions amongst Christians, whereupon there have sprung so many sects and factions as do now abound in the Church.  
For answer whereunto, we may observe that the like diversity of opinions happens almost in all kind of Arts and Sciences, to wit, partly through the weakness of humane apprehension, and partly because Man's judgement is hindered and entangled by his affections. Howbeit this variety of opinions is contained within certain bounds and limits: for there are some common principles agreed upon by all, and whereupon they ground their doubts. Thus in Mathematics 'tis questioned, whether a circle may be made quadrangular: but not whether after the taking away of equal parts from equal, the residue will not remain equal. The same may be seen in natural Philosophy, also in the Art of Physic, and in other Disciplines. In like manner the difference of opinions that is amongst Christians doth not hinder the common consent and agreement in those fundamental principles, for which chief we have commended Christian Religion; the certainty whereof appears in this, namely that those which out of mutual and deadly hatred sought all the occasion and matter of contention they could, durst not for all that proceed so far, as to deny that these Precepts were commanded by Christ: no not even those that refuse to frame their lives and actions according to that rule.  
But if there be any Man that will contradict these Principles, he is to be accounted like to those Philosophers that denied the Snow to be white: For as these are confuted by sense, so are those convinced by the unanimous consent of all Christian Nations, and of the Books which were written by the first Christians, and by those next to the first, and by the Doctors which followed afterward; even those that witnessed their faith in Christ by their death. For in the opinion of any indifferent Judge, that must needs be reputed the true doctrine of Christ, which so many have successively acknowledged and professed; like as we are persuaded that was the doctrine of Socrates which we read in Plato and Xenophon; as also that of Zeno the Philosopher, which we find held by the Stoics.   

SECT. XX. The excellency of Christian Religion is further proved from the dignity of the Author.  
THE third thing wherein we said Christian Religion excelled all others that are, or can be devised, was the manner whereby it was delivered and divulged. Where first we shall speak of the Author.  
They that were authors of the wisdom among the Grecians, confessed that they could not affirm almost any thing for certain in their doctrine, because (quoth they) truth lies bid in a deep Pit; and our minds are no less dazzled in the contemplation of divine things, than the eyes of an Owl in beholding the bright shining of the Sun: Besides, there was none among them but was notoriously guilty of some vice or other. For some were flatterers of Princes, others addicted to the impure love of Boys or Harlots; others gloried in a Doglike impudence. And that they all envied one another, their scolding about words or matters of no moment is a great argument; as this is of their coldness in the worship of God, that even they who believed one God, set him aside, and not only worshipped others, but such as they knew were no Gods; making that only the rule of their Religion which was commonly received and practised in public. Touching the reward of godliness they determined nothing for certain, as appears by the last (farewel) disputation of Socrates at his death.  
Mahomet, the Author of a Religion that is spread very far, his own Followers do not deny, to have been a Man that abandoned himself to lust, throughout his whole life: But gave no assurance at all, by which Men may be satisfied, that there shall indeed be such a reward as he promised; consisting in banqueting and in venery; since they do not so much as pretend that his Body was raised to life again, but it lies buried at Medina to this day.  
And as for Moses the Founder of the Hebrew Law, though he was an excellent Person, yet he cannot be freed from all blame: since he could scarcely be persuaded with much rejuctance to undertake the Embassy, which God charged him withal to the King of Egypt: and expressed also some distrust of God's promise for bringing water out of the Rock, as the Hebrews themselves confess. And he did scarce partake of any one of those promises which by the Law he made unto the People, but was perplexed with continual mutinies and seditions in the Wilderness; neither was he permitted to enter into that blessed and pleasant Land, so much desired.  
But Christ is described by his Disciples, as a Person without all sin; nor did others ever produce any testimony to prove that He was guilty of the least: but whatsoever He prescribed to others, He performed Himself. For there was nothing that God gave Him in charge, which He did not faithfully perform; being most simple and void of guile in his whole life; most patiented of injuries, nay, of cruel torments, as He showed in suffering even the punishment of the Cross; most loving and kind to all Men, even to his Enemies; yea, those Enemies who put Him to death: on whom he had such compassion that he beseeched God to forgive them.  
As for the reward which he promised unto his Disciples, it is both said, and proved by undoubted arguments, that He himself is made partaker thereof after a most eminent and excellent manner. For after he was risen from the dead, there were many that beheld, and heard, and handled, and felt Him: He also ascended up into Heaven in the sight of his Twelve Disciples; where He obtained the highest power, as was evident in that according to his promise made at his departure, he endued them that were his Followers with ability to speak those Languages which they had never learned, and with other wonder-working Powers: which will not let us doubt, either of his faithfulness, nor of his Power to bestow upon us the reward which he hath promised. And thus we have shown how that this Religion is more excellent than others, in regard that Christ the Author of it hath himself performed what he commanded; as also in his own person obtained, and already enjoyeth the happiness that he promised.   

SECT. XXI. Also from the wonderful spreading of this Religion.  
LET us in the next place descend to the effects of this doctrine brought by him to the World: which, if they be well weighed, will appear to be such, that if God have any care of humane affairs, this doctrine cannot but be believed to be Divine. It was very agreeable to Divine Providence, to make that which was best, to be of the greatest and largest extent. Now such was the success of the Christian Religion; which we see published and taught through all Europe, not excepting the most Northern Provinces: and no less through all Asia, even the Islands of it in the Sea: through Egypt also and Aethiopia, and some other parts of Africa: And lastly, through America. Nor is this only done now, but was so anciently, as is witnessed by the Histories of all times, by the Books of Christians, the acts of Synods, and by that old Tradition at this day preserved among the Barbarians concerning the Travels and Miracles of Thomas, Andrew, and other Apostles. Clemens, Tertullian, and some Ancients besides, have noted how far the name of Christ was known amongst the Britain's, Germans, and other most remote Nations in their times. And certainly there is no other Religion comparable hereunto for ample and large extent. Paganism indeed is one name, but cannot be said to be one Religion; since that it was neither agreed upon by the Professors thereof what one thing they should worship; but some adored the Stars, others the Elements, and a third sort reverenced their , others such things as have no subsistence: Nor was this worship performed by virtue of the same Law, nor from any common Master.  
The Jews indeed are dispersed and scattered up and down, yet remain one people. Howbeit their Religion had never any notable growth or increase after Christ's Ascension: and their Law was not so much made known by them, as by Christians.  
Then for Mahumetanisme, it is possessed of Land enough, but 'tis not alone: for Christian Religion is also professed in the same Countries; where, in some places there are greater numbers of Christians than of Turks: who, on the contrary, are not to be found at all, in most parts where Christianity is planted.   

SECT. XXII. Considering the meekness and simplicity of them that first taught this Religion.  
IT follows that we consider by what means this Christian Religion had its augmentation and increase, that therein it may be comparable, and preferred before others. We see it commonly true of most Men, that they will easily follow the examples of Kings and Potentates what way soever they go; specially if Law and Penalties compel them to it. Hereby were the Religions of the Pagans, and of Mahumet propagated. But they that first taught the Christian Religion not only wanted all civil power and authority, but were of mean condition, no better than poor Fishermen, Weavers, and the like. Yet by such men's pains and industry, that doctrine, within the space of Thirty Years, or thereabouts, was published not only throughout all the parts of the Roman Empire, but also among the Parthians and remote Indians.  
Nor was it thus only in the beginning; but for almost three whole Ages together, this Religion was so promoted by the endeavours of private Men; without any threaten; without any worldly thing to invite Men to it; yea, against the will and the most violent opposition of those who then had the Imperial Power; that before Constantine professed Christianity, this was become, very near, the greatest part of the Roman World.  
Amongst the Grecians that taught morality, divers there were that commended themselves also very much by their skill in other Arts. As the Platonists were famous for the study of Geometry, the Peripatetics for the History of Plants and living Creatures, the Stoics for Logical subtlety, the Pythagoreans for knowledge of numbers and harmony: many also were admirable for eloquence, as Xenophon, Plato, and Theophrastus. But the first Doctors and Teachers of Christianity were endued with no such art, but used the plainest language, without enticing words; only after a bare manner or naked form of speech pronouncing their precepts, promises, and threaten. Which having no efficacy in themselves proportionable to such a progress as Christianity made, we must needs confess, it was either attended by Miracles, or by God's secret power assisting the business, or both together.   

SECT. XXIII. What great impediments there were that might terrify Men from the embracing or the professing hereof.  
HEreunto may be added another thing considerable, namely, that they who received Christianity from those Teachers had not their minds void of a certain form and rule of Religion; and so were not by that means ductile and easy to be drawn, as they were who first received the Paganish worship and Mahomet's Law: much less was their minds prepared for it, by some antecedent institution; as the Hebrews by Circumcision, and the knowledge of one God, were made fit to accept the Law of Moses: But quite contrary were filled with Opinions and Customs, which are a kind of another nature, repugnant to those new Institutions; being educated, viz. and confirmed by the authority of Laws and of their Parents, in the Paganish Religion, or the Jewish Rites.  
Besides this, there was another impediment, to wit, the most grievous evils, which they who undertook Christianity, must expect to suffer, or had reason to fear, upon that account. For seeing that humane nature abhors such evils, it must needs follow that the causes of those evil cannot be admitted of without much difficulty. A long time were the Christians deprived of all honours and dignities; and likewise much afflicted with divers penalties, with confiscation of goods and banishments: which notwithstanding were all but flea-bite, for they were condemned to dig in the Mines; and to suffer torments, than which more cruel could not be devised.  
And such multitudes of them were put to death, that there never was a greater number of Men at one time swept away and devoured, either by famine, or pestilence, or war, as the writers of those times do testify. Their manner and kind of death also was not ordinary, but some were buried alive; others crucified; others endured punishments of the like kind, which cannot be read or thought of without the greatest horror: and yet this savage cruelty, which continued without much intermission (and that not every where) till almost the time of Constantine, in the Roman World, and in other places endured longer; was so far from diminishing the number of Christians; that quite contrary, their Blood might be called the Seed of the Church: there sprang up still so many, in the room of those that were cut off.  
Now let us herein also compare other Religions with Christianity. The Greeks and the rest of the Pagans, who are wont to magnify their own things above measure; yet give us in but a very short Catalogue of such as suffered death for the sake of their Doctrine. Some Gymnosophists, Socrates, not many more, are all they can number. And in those eminent Men, it can scarce be denied, but that there might be some desire of transmitting their fame to Posterity, which had a hand in the business. But amongst those Christians that suffered martyrdom for their faith, there were very many of mean rank, of the common sort of People, such as were scarce ever taken notice of, or known to their Neighbours that lived hard by them. There were Women also, Virgins, and young Men; such as had no desire, nor any probable hope of getting renown in future times by their sufferings: According as in the Books of Martyrs, we find the Names but of a few in comparison of the whole number of those that were put to death, who are only registered in gross.  
To which we must add, that by a small compliance and simulation, suppose by casting a little Frankincense upon the Altar, most of them might have freed themselves from such punishments. Which cannot be said of those Philosophers; who, whatsoever they might think secretly in their hearts, in all their apparent actions, conformed themselves to the vulgar customs. So that, to have suffered death for the honour of God, cannot well be attributed to any other, but only the Jews and Christians. And not to the Jews neither, after the times of Christ; nor before them, but to a few, if they be compared with Christians. More of which suffered for the Law of Christ in some one Province; than the Jews ever did; whose patience in this kind, may all very near be reduced to the times of Manasses, and of Antiochus.  
Wherefore, seeing Christian Religion in this particular also so vastly excels all other, it ought justly to be preferred before them. And from such a multitude of all kinds, and sexes of People, distinguished by so many several places and ages, as did not stick to die for this Religion; we may well gather, there was very great cause of such constancy: which cannot be imagined to be any other; but the Light of Truth, and the Spirit of GOD.   

SECT. XXIV. Answer to them that require more forcible Reasons.  
FInally, if any yet be not satisfied with these arguments abovesaid, but desire more forcible reasons for confirmation of the Christian Religion; let such know, that according as things are divers, they must also have divers kinds of Proofs. Thus is there one way in Mathematics, another in Physics, a third in matters of advice and counsel, and lastly another kind, when a matter of fact is in question: wherein verily we must rest content when the testimonies are free from all suspicion of untruth. Otherwise down goes not only all the use of history, and a great part of the art of Physic, but all the piety also that aught to be between Parents and Children, which cannot be known other ways. And indeed it is the pleasure of Almighty God that those things which he would have us to believe (so that the very belief thereof may be imputed to us for obedience) should not so evidently appear, as those things which are apprehended by sense and plain demonstration; but only be so far forth revealed as may beget faith, and a persuasion thereof in the hearts and minds of such as are not obstinate: That so the Word of the Gospel may be as a touchstone, whereby men's dispositions may be tried whether they be curable or not. For seeing these arguments, whereof we have spoken, have induced so many honest, godly, and wise Men to approve of this Religion, it is thereby plain enough that the fault of other men's infidelity is not for want of sufficient testimony, but because they would not have that to be had and embraced for truth, which is contrary to their affections and desires: It being, that is, an hard matter for them to make no great account of honours, and other worldly advantages; which they must do, if they receive what Christ hath taught, and so become engaged to observe his Precepts. Which is discovered to be true by this very thing; that they take many other Historical Narrations to be true; which notwithstanding appear to be so merely by authority: and not by any such footsteps of them remaining at this day, as the History of Christ hath; partly in the confession of the Jews, who are now in being; and partly in those things, which are every where found in the Assemblies of Christian People; of which it must needs be granted there was some cause.  
Lastly, seeing the long duration or continuance of Christian Religion, and the large extent thereof can be ascribed to no humane power, therefore it must be attributed to miracles: or if any deny that it came to pass through a miraculous manner; this very getting so great strength and power without a miracle, may be justly thought to surpass any miracle.    

The THIRD Book OF THE TRUTH OF Christian Religion.  

SECT. I. To prove the authority of the Books of the New Covenant.  
AFTER that a Man is once persuaded by the reasons abovesaid, or is induced by any other arguments to believe that this Religion which Christians profess is the truest, and absolutely the best; if he desire to learn all the parts thereof, then must he have recourse unto the most ancient writings that contain the same Religion, which commonly we call the Books of the New Testament, or rather new covenant.  
For he is very unreasonable, who denies this Religion to be contained in those Books, as all Christians affirm. Since it is but equity to believe every Sect; be it good, or be it bad; when it says its opinions are to be found in such or such a Book: as we believe the Mahometans, that the Religion of Mahomet is contained in the Alcoran.  
Forasmuch then as we have before proved that the Christian Religion is most true; and it is manifest withal that it is contained in these Books, if there were no other ground, yet this alone is sufficient to prove and avouch the authority of those Books.  
But if any body requires a more particular demonstration of it, I must first lay down this Rule, which all indifferent Judges will allow; that it is incumbent upon him, who will impugn the authority of any writing received for many Ages, to produce Arguments which prove that Writing to be false: which if he cannot do, that Book is to be defended, as in possession of its Authority.   

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

SECT. III. Some Books were anciently doubted of.  
IN the Volume of the new Covenant, there are some Books indeed now received, which were not so received from the beginning, as the second Epistle of St. Peter, that of St. James and Judas, two of St. John the Elder, the Revelation, and the Epistle to the Hebrews: Yet this is certain, that they were acknowledged by many Churches; which appears sufficiently from hence, that the ancient Christians use their Testimonies as Sacred: Which makes it credible that such Churches as from the beginning had not those Books, either were ignorant of them, or doubtful: Yet afterward when they were better informed touching the same, they admitted them into the Canon (as we now see) according to the example of other Churches.  
Neither can any good reason be given why any Man should counterfeit those Books, since there is nothing comprised in them, neither can aught thence be collected which is not abundantly expressed in other Books unquestioned.   

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

SECT. V These Penmen writ the Truth, because they had certain knowledge of what they writ.  
THIS therefore must be allowed, that the Books of the new covenant were written by those Authors, whose Names they bear, or by such as bear sufficient witness of themselves: To which if we farther add, that they were also well acquainted with the matters whereof they wrote, and had no purpose to lie or dissemble, it will follow that the things which they committed to writing were both certain and true, because every untruth proceeds either from ignorance, or from a wicked desire to deceive.  
As touching Matthew, John, Peter and Judas, they were all of the society and fellowship of those Twelve whom Jesus did choose to be witnesses of his Life and Doctrine; so that they could not want notice of those things which they did relate. The same may be said of James, who was either an Apostle, or as some think, the next akin to Jesus, and by the Apostles consecrated Bishop of Jerusalem. Paul also could not err through lack of knowledge, about those Points which he professeth were revealed to him by Jesus himself reigning in Heaven; nor could he, or Luke either, who was an inseparable companion to him in his travels, be deceived about those things which were done by himself. This Luke might easily know the certainty of those things which he writ concerning the life and death of Jesus: For he was born in the places next adjoining to Palestina; through which Country when he traveled, he saith he spoke with such persons as were eye-witnesses of the things that were done. For doubtless besides the Apostles with whom he had familiarity, there lived many others at that time who had been cured by Jesus, and had seen him both before his Death and after his Resurrection.  
If we will give credit to Tacitus and Suetonius in those things which happened a long time before they were born, because we are confident that they diligently enquired into the truth thereof; how much more ought we to believe this Writer, who saith that he received all the things which he relates from them that had seen the same.  
It is credibly reported of Mark, that he was a constant companion with Peter, so that whatsoever he writ are to be looked upon as dictated by Peter, who could not be ignorant thereof. Besides, the same things that he writes are almost all extant in the Writings of the Apostles. Neither could the Author of the Apocalypse be deceived or deluded in those Visions, which he saith were sent unto him from Heaven. Nor he that writ the Epistle to the Hebrews err in those things which he professeth, either to be inspired into him by the Spirit of God, or else taught him by the Apostles.   

SECT. VI As also because they would not lie.  
THE other reason we spoke of to prove the truth of the said Holy Writers, because they had no will to tell an untruth, is twisted with that which we handled above, when in general we proved the truth of Christian Religion, and of the history of the Resurrection of Christ.  
Those that will accuse any Witnesses for the pravity of their will, must produce something by which it may be thought credible, their will might be diverted from uttering the truth: but this cannot be averred of the said Authors. For if any do object and say, that they acted in their own cause, and did their own business; we must see why this should be thought their cause and interest. Not that they might get any thing by it in this World, or thereby avoid any danger: when for the sake of this profession, they both lost all the goods of this World, and ventured upon all manner of dangers. This therefore was not their cause and interest, but only out of reverence to God: which sure doth not persuade Men to lie; especially in such a business, whereupon depends the everlasting Salvation of Mankind.  
Such an impious piece of villainy we cannot believe they could be guilty of, if we consider either their Doctrines, every where most full of piety; or their life, which was never yet accused of any wicked deed: no not by their greatest Enemies, who objected nothing to them, but their want of learning and unskilfulness; which did not qualify them sure for inventing falsehoods. And indeed, if there had been the least spice, as we speak, of fraud and cheating in them, they would not themselves have recorded their own faults, and preserved the memory of them: as of their all forsaking their Master when he was in danger, and Peter's denial of him three times.   

SECT. VII. A Confirmation of the Fidelity of these Authors from the Miracles which they wrought.  
ON the other side God himself gave illustrious testimonies of their Fidelity by working wonders, which either they or their Disciples with great boldness publicly avouched, adding also the names of the persons, places, and other circumstances: So that the truth or falsehood of their assertion might easily have been discovered by the inquisition of the Magistrate.  
Amongst which it is worthy our observation, which they have most constantly delivered, both concerning the use of Tongues which they had never learned, among many thousand Men; and their curing the diseases of the body upon a sudden in the sight of the People. Neither were they any whit dismayed with fear either of the Jewish Magistrates of those times, whom they knew to be most maliciously set against them; or of the Romans, who were far from having any good will to them, and, they were sure, would lay hold on any thing on which they might ground a charge of their being inventors of a new Religion: And yet neither Jews nor Pagans, in the times immediately following, durst ever deny, that wonders were wrought by those Men. Yea, the Miracles of Peter are mentioned by Phlegon in his Annals, who lived under Adrian the Emperor. Moreover the Christians themselves in those Books that contain a reason of their faith, which they exhibited to the Emperors, to the Senate, and to the Governors, do relate these things as most manifest and unquestionable truths: yea, they openly report that there continued a wonderful virtue of working strange effects at their Sepulchers for some Ages after their Death; which if it had been false, they knew that to their shame and punishment the Magistrates could have confuted it very easily. But there were such multitude of Miracles wrought at the Sepulchers I spoke of, and so many Witnesses of them; that they extorted even from Porphyry a confession of it.   

SECT. VIII. The Truth of the Writings confirmed from hence, that many things are found there which the event hath proved to be divinely revealed.  
THESE things ought to suffice, but there are other Arguments which we may heap upon these, to prove the truth and fidelity of these Author's Writings. For many things are therein foretold, which were impossible for Men by their own power to know or bring to pass: yet we see the truth thereof wonderfully confirmed by the event.  
Thus it was foretold that this Religion should upon a sudden have a large and ample increase; that it should continue for ever; and though it were rejected by most of the Jews, yet should it be embraced by the Gentiles. Thus likewise was foretold what hatred and spite the Jews would bear against them that professed this Religion, and what grievous Persecutions they should undergo: The siege also and destruction both of Jerusalem, and of the Temple, together with the miserable Calamities of the Jewish Nation.   

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

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

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

SECT. XII. Or things contrary to Reason.  
NEITHER are they to be more regarded, who say that some doctrines are comprised in these Books which are disagreeing to right reason: For this is confuted first by such a vast multitude of Men who wanted no wit, learning or wisdom, as have followed the authority of these Books, ever since the first times. And then all those things which were shown in the first Book to be consonant to right reason; for instance, that there is one God, who alone is absolutely perfect, infinite in virtue, life, wisdom, and goodness, of whom all things that have any being were made: whose care and providence reacheth over all his works, especially unto Men; and who can after this life bountifully reward all them that obey him: and that we ought to bridle our sensual appetites: that amongst Men there is kindred and alliance, and therefore they ought to love one another with sincere affection: All these you shall find most plainly delivered in these Books. But to assert any thing for certain beyond these, either about the nature of God, or about his will, by the mere conduct of humane reason, the contrary resolutions, not only of the Schools among themselves, but of particular Philosophers, may teach us how unsafe and fallacious it is.  
And it is no marvel: for if Men do so far disagree in their opinions, when they dispute about the nature of their own Soul, than they must needs much more dissent, when they go about to determine any thing not revealed concerning the highest mind, and the most supreme Spirit which so far transcends our weak apprehension. If (as prudent Men are wont to say) to inquire into the Counsels of Kings be dangerous, and not to be attempted or attained by us; who then is there so sagacious, that he should hope to be able by his own conjecture to find out what God's will is in those things, which he may will freely as he pleases? Wherefore Plato said very well, that none of these hidden mysteries could be known without an Oracle. Now there can no Oracle be proved to be an Oracle indeed by any clearer testimonies than those that are contained in the said Books of the new covenant. It is so far from being proved, that it is not so much as asserted, that God did ever reveal any thing to Men concerning his nature, which was repugnant to these Books: nor can there any later signification of his will, which is credible, be produced. For if there was any thing otherwise commanded or permitted before the times of Christ, in such matters as are either plainly indifferent, or not at all in themselves due, nor plainly dishonest, it makes nothing against these Books; since that in such matters the later Laws annul the former.   

SECT. XIII. Answer to an Objection, that some of these Books are repugnant to the other.  
THERE are those who are wont further to object against these Books, that there is sometime a certain disagreement in their sense. But, quite contrary, whosoever will judge of this matter with an indifferent mind, shall find this also may be added to the arguments for the authority of these Books, that they do most manifestly and apparently agree about such things as concern any weighty point of doctrine or history: Which consent and accord cannot elsewhere be found among any other Writers that are of one and the same sect or profession, whether we consider the Jews or the Greek Philosophers, the Physicians or the Roman Lawyers. All which do not only differ much among themselves, yea even those that are of the same sect, as Plato and Xenophon; but oftentimes one shall find the same Writer to affirm now one thing, than another, as if he were forgetful of himself, or knew not what to resolve upon. But these Writers, of whom we speak, do inculcate and express the same points of faith; they deliver the same Commandments; and as for their narration of the life, and death, and resurrection of Christ, the Sum and substance in them all is the very same.  
As touching some small circumstances, which make nothing to the main matter, they might happily have admitted a very easy reconciliation; though we now do not know it, because of the likeness of things done at divers times, the ambiguity of names, or more names than one of the same Man or place, and such like things. Nay this very thing ought to vindicate and free these Writers from all suspicion of falsehood; it being usual with those that would have lies and untruths credited, to relate all circumstances by compact and agreement, so as there shall not appear any colour or show of difference. Or if it be so, that for any small difference, which cannot so exactly be reconciled, a whole Book shall lose its credit; then we must believe no Books at all, specially those of history: yet we see that Polybius, Halicarnassensis, Livy, and Plutarch, for the substance of them are esteemed authentical and true, though in some circumstances they do not agree: Which makes it the more equal and just, that no such thing should destroy their credit, who we see by their very Writings were always most studious of Piety and Truth.   

SECT. XIV. Answer to an Objection, taken from outward Testimonies, which make more for these Books.  
THERE remains another way of overthrowing a Testimony, which is by producing contrary Testimonies out of other Authors.  
But I dare boldly say, that there are no such testimonies to be found, unless a Man will produce the say of them that were born a long time after, and of such also as did so openly profess enmity against Christianity, that they could be no fit Witnesses in this matter.  
Nay, on the contrary, if need were, we could allege many testimonies to confirm divers parts of the history which is delivered in the said Books. Thus both Hebrews and Pagans report that Jesus was crucified, and that sundry miracles were done by him and his Disciples. Those most famous Books of Josephus, which were set forth about Forty Years after Christ's Ascension, do make mention of Herod, Pilate, Festus, Felix, John the Baptist, Gamaliel, and of the destruction of Jerusalem at large. Herewithal agree that which the Authors of the Talmud have recorded concerning those times. Tacitus relates how cruelly Nero used the Christians. And anciently there were certain Books extant, not only of private Men, as of Phlegon, and others; but also some public Acts, whereunto the Christians appealed, for that in them there was mention made of the Star that appeared at Christ's Nativity, and also of the Earthquake and Eclipse of the Sun (against the course of Nature, it being then full Moon) at the time of Christ's Passion upon the Cross.   

SECT. XV. Answer to the Objection, that the Scriptures were changed.  
NOW what can be farther objected against these Books, I see not, unless it be said that they remained not altogether the same that they were from the beginning. And indeed it must be granted that what is common to other Books might happen, nay did happen to those; namely, that by the carelessness, or the perverse care of the Transcribers, some Letters, syllables or words might be changed, left out, or added. But it is an unjust thing to bring in question the truth of such a Book or evidence only, because in so many ages there could not but be great variety of Copies, since both custom and reason requires that what appears in the most and most ancient Copies, be preferred to the rest. But that either by fraud or any other way, all the Copies were corrupted, and that in point of doctrine, or some remarkable piece of history, will never be proved: for there are neither any evidences, nor any witnesses of those times, which attest it. But if, as was said before, there be any thing urged, in much later times, by those who bore an implacable hatred to the Disciples of these Books; that aught to be looked upon as a Reproach, not as a Testimony.  
And this truly, which we have said, may be well thought a sufficient Answer to those, who object a change in the Scripture; for he who affirms that, especially against a writing which hath been long, and in abundance of places, received, ought himself to prove his charge. But to make the vanity of this Objection more fully appear, we will show, that what they feign, neither was, nor could be done.  
We have proved before, that the Books were written by the Authors whose Names they bear: which being granted, it follows that other Books were not foisted into their room, nor was any notable part of them changed. For since that change must needs have some design, that part would notoriously differ from the other parts and Books, which were not changed: which cannot now any where be discerned; nay, there is an admirable agreement, as we said, in their Senses.  
Besides, as soon as any of the Apostles, or Apostolical Men published any thing; there is no doubt to be made, but Christians with great diligence (as became their piety, and care to preserve and propagate truth to Posterity) took from thence many Copies for their use. Which therefore were dispersed, as far as the Christian Name; through Europe, Asia and Egypt, in which Places the Greek Language was spoken.  
And more than this, the Original Copies also, as we said before, were preserved till Two Hundred Years after Christ. Now it was not possible that any Book diffused into so many Copies, and kept not only by the private diligence of particular Persons, but the common care of the Churches; should be altered by the hand of any falsifier. Add further, that these Books in the following ages were translated into the Syriac, Ethiopick, Arabic, and Latin Tongues: which translations are yet extant; and do not differ in any thing of moment from the Greek Copies themselves.  
Besides, we have the Writings of those Men, who were taught by the Apostles themselves, or by their Disciples, wherein many places are cited out of these Books to the same sense and meaning, which now we read them. Neither was there any in the Church of so great authority in those times, as to have met with obedience, if he would have changed any thing: As is plain enough by the free and open dissent of Irenaeus, Tertullian, and Cyprian, from those that were most eminent in the Church. After which times there succeeded many other men, of great Learning and Judgement, who having first made diligent inquiry thereof, received these Books, as retaining their original purity. Hitherto also may be referred what but now we said of divers sects of Christians; all which, at least such as acknowledged, God to be the Maker of the World, and Christ to be the Author of a new Law, did receive and use these Books accordingly as we do the same. And if any had attempted to alter, or put any thing new into any part thereof, they should have been accused by the rest for forgery and false-dealing therein. Neither was there ever any Sect that had the liberty at their pleasure to alter any of these Books for their own turns; For it is manifest that all of them did draw their arguments one against another, out of the same. And as for that which we touched concerning divine providence, it belongs no less unto the chiefest parts, than unto the whole Books; namely, that it is not agreeable to it, that GOD should suffer so many Thousand Men, which sincerely desired to be godly, and earnestly sought after eternal life, to be led headlong into that error which they could no way avoid. And thus much shall suffice to be spoken for the authority of the Books of the new covenant, whence alone, if there were no other helps, we might be sufficiently instructed concerning the true Religion.   

SECT. XVI. For the Authority of the Books of the Old Testament.  
NOW forasmuch as it hath pleased God to leave us also the writings and evidences of the Jewish Religion, which was anciently the true, and affords no small testimonies for Christianity; Therefore it will not be amiss, in the next place, to justify the authority of the same. First then, that these Books were written by the same Men, whose Names they bear, is manifest in like manner, as we have proved of ours before, of the new covenant.  
These Authors were either Prophets, or other very faithful and credible men, such as was Esdras, who is thought to have collected the Books of the Old Testament into one Volume, during the life time of the Prophet Haggai, Malachy, and Zachary. I will not here repeat again what is said before in the commendation of Moses. Both that part of history, which at first was delivered by him, as we have shown in the first Book; and that also which was collected after his time is witnessed even by many of the Heathen. Thus the Annals of the Phoenicians have recorded the names of David and Solomon, and their Leagues with the Men of Tyre. Aswel Berosus as the Hebrew Writers, makes mention of Nobuchadonosor, and of other Chaldean Kings. He whom Jeremy calls Vaphres King of Egypt, is termed Apries by Herodotus. In like manner the Books of the Grecians are replenished with Narrations concerning Cyrus and his Successors, until the times of Darius. And many other things concerning the Nation of the Jews are related by Josephus in his Books against Appion: whereunto we may add what before we have touched out of Strabo and Trogus. But as for us Christians, we cannot in the least doubt of the truth of these Books, out of every one of which almost, there are testimonies extant in our Books, which are found likewise in the Hebrew. Neither do we find, when Christ reprehended many things in the Doctors of the Law and Pharisees of his time, that ever he accused them of forgery committed against the Writings of Moses, or the Prophets; or that they used counterfeit Books, or such as were changed.  
Then after Christ's time, it cannot be proved, neither is it credible that the Scripture was corrupted in matters of any moment; if we consider rightly how far and wide over the face of the earth, the Nation of the Jews was spread, who every where were the keepers of these Books. For first of all, the Ten Tribes were led away captive by the Assyrians into Media, then afterward the two other Tribes: And many of these also, after Cyrus granted them liberty to return, settled themselves in foreign Countries. The Macedonians invited them with great promises to come into Alexandria. The cruelty of Antiochus, the civil Wars of the Maccabees, together with those of Pompey and Sossius from without, did disperse and scatter abroad many of them. The parts of Africa about Cyrene were full of the Jews: so were the Cities of Asia, Macedonia, Lycaonia; and likewise the Isles of Cyprus, Crete, and others. Also what a number of them there was at Rome, may be learned out of Horace, Juvenal and Martial. Now it is not possible that such Multitudes so far distant one from another, should be cozened in this kind; neither could they ever accord all in the coining of an untruth. Add moreover, that almost Three Hundred Years before Christ, at the appointment and care of the Kings of Egypt, those Books of the Hebrews were translated into the Greek Tongue by those that are called the Seventy Interpreters. So as then the Grecians had the sense and substance of them, though in another Language; whereby they were the less liable to be changed. Nay more, these Books were translated both into the Chaldee Tongue, and into that of Jerusalem, that is, the half Syriac, a little before, and a little after the time of Christ. Other Greek translations afterward there were, as namely by Aquila, Symmachus and Theodotion; all which Origen compared with that of the Seventy Interpreters; and after him others also, who could find no diversity of history, or of any matter worth speaking of.  
Philo lived in the Reign of Caligula, and Josephus survived the times of both the Vespasians: which two Writers allege out of the Hebrew Books the same things that we read at this day.  
Now in these very times began Christian Religion to be more and more propagated, being professed by many of the Hebrews, and by sundry Persons that had learned the Hebrew Tongue; who if the Jews had falsified in any notable part, could have quickly discovered it by comparing more ancient Copies, and so have made it publicly known. But they are so far from doing this, that on the other side they allege many testimonies out of the old covenant, to the same sense and meaning that they are used by the Hebrews: which Hebrews may sooner be accused of any other fault, than (I will not say falsehood, but of so much as) negligence about these Books; which they have so religiously and exactly described and compared, that they know how often any one Letter is found therein.  
The last, though not the least argument, to prove that the Jews did not purposely corrupt or alter the Scripture, may be, because the Christians out of the very Books which are read by the Jews do evince, and as they trust very strongly, that their Lord and Master Jesus is that same very Messiah which was anciently promised to the Jews their Forefathers. Which above all things the Jews would have taken care should not have been done, when the controversy arose between them and the Christians, if ever it had been in their power to have changed what they listed.    

The Fourth Book OF THE TRUTH OF Christian Religion.  

SECT. I. A particular Confutation of the Religions opposite to Christianity.  
THE Fourth Book beginning with that pleasure, which many Men are wont to take in beholding the danger wherein others are, while they are in none themselves; shows that it ought to be the greatest pleasure of a Christian Man in this life, not only to rejoice and bless himself that he hath found out the Truth, but to lend his help also to others that wander up and down in the Labyrinths of Error; and to make them partakers of so great a benefit.  
Which we in some measure have endeavoured to do in the former Books: (the demonstration of that which is true, containing in itself the confutation of what is false) yet in regard that all kinds of Religions, which oppose themselves to the Christian, Viz. Paganism, Judaisme and Mahometism; besides that which is common to all, have certain errors proper to every one of them, and their peculiar Arguments which they are wont to oppose us withal; it will not be amiss to make a particular Disputation against every one of these: First, beseeching the Readers to free their judgements from leaning to a Party, and from long custom and prejudice, (as impediments of a good mind) that with the greater indifferency they may take cognizance of what shall be said.   

SECT. II. And first of Paganism, that there is but one God. Created Spirits are good or bad: the good not to be honoured, but as the most high God directs.  
TO begin then against Pagans: If they say that there are divers eternal and coequal Gods, we have confuted this Opinion before in the first Book, where we taught that there is but only one God, who is the cause of all things. Or if they by the name of Gods, do understand the created Spirits which are superior to Men, they then either mean the good or the bad: if they say the good, first, they ought to be well assured that such are so indeed, otherwise they commit a dangerous error in receiving enemies in stead of friends, and Traitors for Ambassadors. Then it were but reason that they should in their very worship, make an evident difference, between the most high God, and those Spirits. And likewise be satisfied what order there is among them, what good may be expected from each of them, and what honour the most High is willing should be bestowed on every one of them. All which being wanting in their Religion, it is plain from thence how uncertain that Religion is, and how it were a safer course for them to betake themselves to the worship of one Almighty God; which even Plato confessed was the duty of every wise Man, specially for that to whomsoever God is propitious and favourable, to them these good Angels must needs be serviceable and gracious, being the Ministers and Servants of the most High.   

SECT. III. Evil Spirits adored by Pagans, and how impious a thing it is.  
BUT it was the bad not the good Spirits which the Pagans did worship, as may be proved by weighty reasons: first, because these adored Angels did not throw off their worshippers unto the service of the true God, but as much as in them lay, laboured to abolish the same; or at least in every respect required equal honour with the Almighty. Secondly, because they procured all the mischief they could to the worshippers of the one most High God, by provoking both Magistrates and People to inflict punishments upon them. For when it was lawful for Poets to sing of the murders and adulteries committed by the Gods, and for the Epicures to take away all divine Providence, and any other Religion (though never so different in Rites) was allowed, as the Egyptian, the Phrygian, the Grecian, the Tuscan, and the sacred rites of Rome; Even then generally the Jews alone were made ridiculous, as appears by Satyrs and Epigrams written upon them; and sometimes also suffered banishment. And as for Christians they were afflicted with most cruel punishments: no other cause whereof can be given than that. both these Sects did worship one God, whose honour was impeached by the multitude of such Gods as the Heathen adored: who did not so much vie one with another, as with Him.  
Thirdly, this was manifest by the manner of their worship, which no way beseemed any good and honest Spirit; namely, by humane blood, by the running of naked Men in the Temples, by Pageants and dance, full of nasty filthiness: such as may be seen at this day among some People of America and Africa, who yet sit in the darkness of Gentilism.  
Yea, which is more, there both anciently were, and now are People, who worshipped evil Spirits; which they knew and professed to be such: As the Persians Arimanius, the Greeks, those they called Cacodaemons, the Latines their Vejoves; and now some Aethiopians and Indians, such like Deities; than which nothing can be imagined more impious. For what is religious worship but a testimony of an infinite goodness, that a Man doth acknowledge to be in him whom he worshippeth? which if it be exhibited unto a bad Spirit, it is false and deceitful, implying in it no less crime than high treason; forasmuch as the honour due unto the King is not only withdrawn from him, but is conferred upon his enemy, and one that hath traitorously revolted from Him. Moreover, vain is that persuasion which they conceive of GOD, that he is good, and therefore will not punish this offence; because they think so to do, were contrary to his goodness. For mercy or clemency, that it may be just, hath its bounds and limits: and where wickedness abounds beyond measure, there justice doth as it were necessarily require the infliction of punishment. Neither is it less , that they pretend Fear constrains them to honour wicked Spirits: since He that is perfectly Good, is as communicative also; and therefore the Author of all other Natures, which are his productions. And if he be, than it follows that he hath absolute power and dominion over all creatures as over his workmanship; so that nothing can be done by any of them, which he hath a desire to hinder. Which things being certainly true, we may easily gather that evil Spirits can no further do any hurt to him, who hath God, most high and most transcendently good, favourable to him; than that God, for the sake of some good or other, shall think fit to permit.  
Nor can a Man obtain any thing of those evil Spirits by his Prayers, which is not to be rejected: Because he that is evil is then worst of all, when he feigns himself to be good; and the gifts of Enemies, are mere snares and treacheries.   

SECT. iv Against the worship, which in Paganism is exhibited to Men after their Death.  
MOreover there were heretofore and now also are Pagans, that tell us, they give honour and worship to the Souls of Men departed. But first they should have here also made some manifest distinction between this honour and that which is due unto the most high God: Then again, all prayers made to them are but vain and fruitless, unless those Spirits were able to give us something; of which their worshippers have no certainty: nor is there any more ground to say that they can, than that they cannot. But another thing is worst of all, to wit, that many of them to whom such glory is given by the Heathen, in their life time were notoriously wicked, and addicted to one filthy vice or other: Thus Bacchus was a drunkard, and Hercules effeminate; Romulus proved a very villain to his Brother, and Jupiter a traitor to his own Father. So that their honour redounds to the disgrace of the true GOD, and of Virtue which he loves: whilst Vices which are enticing enough of themselves, it recommends to Men by Religion.   

SECT. V Against worshipping of Stars and Elements.  
OF more antiquity than this was the worshipping of Stars and of the Elements, as Fire, Water, Ayr, and Earth; wherein great ignorance and folly was committed. For prayers are the greatest part of religious worship, which cannot without folly be directed to any object save to intelligent natures: but sense tells us that the Elements (as we call them) are no such things. And as for the Stars, if any say they are, he will never be able to prove it; since that no such matter can be collected from their operations and influences which demonstrate their nature; but rather we may gather the contrary by their motion, which is not variable like to that in things endued with liberty of will, but constant and unalterable. Besides we have shown before that the course and motion of the Stars is appointed for the use of Men, whence Man ought to acknowledge himself to be both liker to God than they, in his better part, as also more dear unto him: And therefore much injury should he do to his own worth and dignity, if he submit himself to such things, as God hath given to be serviceable unto him: whereas on the contrary he ought rather to render thanks for them which cannot do, or it is not proved can do so much for themselves.   

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

SECT. VII. Against worshipping of things that are no substances.  
WE find also that the Grecians, Romans, and others worshipped those things which have no subsistence, but are mere Accidents of other things.  
For to omit those uncouth Deities, the Fever, dame Impudence, and the like, let us name the better sort; such were health, which is nothing but a right temperature of the parts of the body: good fortune, which is an event that is correspondent to a Man's desire: The affections also, such as love, fear, anger, hope, and the rest, which proceed from the consideration of something that is good or evil, easy or difficult; are certain motions or passions in that part of the mind which is united to the body, by the blood especially; not having any absolute power of themselves, but are subordinate hand maids to the commands of the will, their Mistress at least in their continuance and direction. Then for Virtues, whose Names are divers; Prudence, in choosing what is profitable for us; Fortitude, in undertaking dangers; Justice, in abstaining from that which is another Man's; Temperance, in the moderation of pleasures, etc. they are certain inclinations and propensions in the mind unto that which is right, grown up by long exercise and practice. Which as they may be augmented in a Man; so may they by neglect be diminished; nay quite lost and abolished. As for Honour (whereunto we read there were Temples dedicated) it is other men's judgement, or good opinion, concerning one whom they supposed endued with Virtue: which is often bestowed upon bad men, as well as good; by the natural proneness there is in Men to err in their judgement.  
These therefore having no subsistence, and therefore not to be compared in dignity and worth, with things that do subsist; nor having any understanding of men's prayers or veneration; it is most absurd and unreasonable to worship them as Gods: when for this very thing He is to be worshipped, who can both give and preserve them.   

SECT. VIII. Answer to the Argument of the Gentiles taken from Miracles done among them.  
THE Pagans for the commendation of their Religion are wont to allege Miracles, but such as in many things may be excepted against.  
For the wisest Men among the Pagans rejected many of these, as supported by no testimony of any credible witness; but plainly counterfeit and fabulous. Other Miracles, which they said were done, happened in some secret place, in the night, before one or two, whose eyes the craft of the Priests might easily delude by false shows and appearances of things. And there are others which raised great admiration, and passed for wonders, merely because they met with those, who were ignorant of natural things; especially of hidden properties. As for instance, such a thing might happen, if one should draw Iron with the Loadstone, among People who knew nothing of its virtue: in which arts Simon Magus, and Apollonius, as many have recorded, were very skilful.  
I do not deny, but some things greater than these were seen, which by Man's power alone could not be drawn out of natural causes; and yet did not need a power which was truly divine; that is, omnipotent: but might be performed by Spirits that are placed between God and Men. Who by their celerity, efficacy, subtlety and diligence, can easily carry things far distant from one place to another; and compound things that are very different; to the working of such effects, as shall strike Men with astonishment. But that the Spirits, whereby this was effected, were not good, and therefore neither was the Religion good; appears already from what hath been said before. And from hence also, that they said they were compelled to do things, even against their wills, by the power of certain charms: when the wisest of the Pagans agree that there can be no such virtue in words; but only a power of persuasion, and that no other way than by their signification.  
And it is another token of their wickedness, that they undertook to allure and draw this or that body, though never so backward to it, into the love of such or such a Person. Wherein they were injurious to them; either in their vain promises, or in effecting what they promised: for this also is forbidden by humane Laws, as a piece of Sorcery. Neither need any Man wonder why God suffered some marvels to be wrought by evil Spirits among the Gentiles, seeing they deserved to be cheated with such illusions, who so long time had forsaken the worship of the true God.  
Moreover this is an argument of their weakeness and impotency, that their works never brought any considerable good along with them. For if any seemed to be called back to life after they were dead, they did not continue alive; neither could they exercise the functions of living Creatures. Or if it happened that any thing proceeding happily from a divine power, did appear to the Pagans; yet the same was not foretold should come to pass for the confirmation of their Religion, and therefore there might be other causes, and far different reasons, which the divine efficacy propounded to itself in the doing those things. As for example, if it was true, that Vespasian restored sight to one blind; this was done, that he being thereby made more venerable, might the more easily obtain the Roman Empire: to which he was chosen by God, that he might be a Minister of his Judgements upon the Jews. More such like causes there may be of other wonders, which had no relation at all to their Religion.   

SECT. IX. And from Oracles.  
THE very same likewise, in a manner, may serve for answer to that which they object concerning Oracles; especially what we have said, that these Men did worthily deserve to be deluded, for contempt of that knowledge which reason or ancient tradition suggested to every one of them. Then again the words of the Oracles, for the most part, were ambiguous, and might easily receive an interpretation, from any event whatsoever. Or if there was any thing more expressly foretold by them, yet it is not necessary that it should proceed from an all-knowing mind: For it was either such a thing as might be foreseen by natural causes then existing, as some Physicians have foretold Diseases that are a coming; or else some probable conjecture might be made by that which commonly falls out and usually comes to pass, as we read of some persons well skilled in civil affairs, that have made notable guesses at future events. Again, suppose that amongst the Pagan's God sometimes used the ministry of some Prophets to foretell those things, which could have no certain cause besides the will of God; yet this did not approve or confirm their heathenish Religion, but rather overthew it. Such for instance are those things, in the fourth Eclogue of Virgil, taken out of the Sibyls verses; where unwittingly the Poet gives us a lively description of the coming of Christ, and his benefits. So in the same Books of the Sibyls it was, that he ought to be acknowledged as King, who should be our King indeed: and that he was to come out of the East, who should have dominion over all. We read in Porphyry of the Oracle of Apollo, which saith, that other Gods are aerial Spirits, but the God of the Hebrews is only to be worshipped: which saying, if the worshippers of Apollo obey, than they must cease to worship him: if they do not obey it, than they make their God a jyar. Add further, if those Spirits had respected or intended the good of Mankind, above all things, they would have prescribed a general Rule of life to Mankind, and also given some certain assurance of a reward to them that lived accordingly; neither of which was ever done by them.  
On the other side oftentimes in their Verses we find some Kings commended which were wicked men, some Champions extolled and dignified with divine honour, others alured to immodest and unlawful love, or to the seeking after filthy lucre, or committing of Murder, as might be shown by many Examples.   

SECT. X. Paganism decayed of its own accord so soon as humane aid ceased.  
BESIDES all that hath hitherto been said, Paganism ministers to us a mighty argument against itself; because that wheresoever it becomes destitute of humane force to support it, there straightway it comes to ruin, as if the foundation thereof were quite overthrown. For if we take a view of all the Kingdoms and States that are among Christians or Mahometans, we shall find no memory of Paganism, but in Books. Nay histories tell us, that even in those times, when the Emperors endeavoured to uphold the Pagan Religion either by violence and persecution, as did the first of them; or by learning and subtlety, as did Julian; it notwithstanding decayed daily, not by any violent opposition, nor by the brightness and splendour of lineage and descent, (for Jesus was accounted by the common sort only a Carpenter's Son;) nor by the flourishes of learning, which they that taught the Law of Christ used not in their Sermons; nor by gifts and bribes, for they were poor; nor by any soothing and flattering speeches, for on the contrary they taught that all worldly advantages must be despised, and that all kind of adversity must be undergone for the Gospel's sake. See then how weak and impotent Paganism was, which by such means came to ruin.  
Neither did the doctrine of Christ only make the credulity of the Gentiles to vanish, but even bad Spirits came out of divers bodies at the name of Christ: they became dumb also, and being demanded the reason of their silence, they were compelled to say, that they were able to do nothing where the name of Christ was called upon.   

SECT. XI. Answer to the Opinion of some that think the beginning and decay of Religions depend upon the efficacy of the Stars.  
THERE have been Philosophers, that did ascribe the beginning and decay of every Religion unto the Stars: But this star-gazeing Science, which these Men profess to be skilled in, is delivered under such different rules, that one can be certain of nothing, but only this, that there is no certainty at all therein.  
I do not here speak of such effects as follow from a natural necessity of causes, but of those that proceed from the will of Man, which of itself hath such liberty and freedom, that no necessity or violence can be impressed upon it from without. For if the consent of the will did necessarily follow any outward impression, than the power in our soul, which we may perceive it hath to consult deliberate and choose, would be given in vain. Also the equity of all Laws, of all rewards and punishments would be taken away, seeing there can be neither fault nor merit in that which is altogether necessary and inevitable.  
Again, there are divers evil acts or effects of the will, which if they proceeded of any necessity from the Heavens, than the same Heavens and Celestial Bodies must needs receive such efficacy from God, and so it would follow, that God, who is most perfectly good, is the true cause of that which is morally evil; And that when in his Law he professeth himself to abhor wickedness, which a force inserted by him into things themselves will inevitably produce, he doth will two things contrary one to the other; that the same thing should be done and not be done; and also that a Man offends in an action, which he doth by divine instigation.  
They speak more probably, that say the influences of the Stars do first affect the Air, than our Bodies, with such qualities as oftentimes do excite and stir up in the mind some desires or affections answerable thereunto: and the will being alured or enticed by these motions doth oftentimes yield unto them. But if this should be granted, it makes nothing for the question we have in hand. For seeing that Christian Religion most of all withdraws Men from those things which are pleasing unto the body, it cannot therefore have its beginning from the affections of the body, and consequently not from the influence of the Stars; which (as but now we said) have no power over the mind, otherwise than by the mediation of those affections. The most prudent among Astrologers exempt truly wise and good Men from the dominion of the Stars: And such verily were they that first professed Christianity, as their lives do show. Or if there be any efficacy in learning and knowledge against the infection of the body, even among Christians there were ever some that were excellent in this particular.  
Besides, as the most learned do confess, the effects of the Stars respect certain Climates of the World, and are only for a season; but this Religion hath now continued above the space of one thousand six hundred years, and that not in one part only, but in the most remote places of the World, and such as are under a far different position of the Stars.   

SECT. XII. The chief Points of Christianity are approved of by the Heathen: and if there be any thing that is hard to be believed therein, the like or worse is found among the Pagans.  
BUT the Pagans have the less to object against Christian Religion: because all the parts thereof are of such honesty and integrity, that they convince men's minds by their own light. In so much that there have not been wanting Men among the Pagans also, who have here and there said every one of those things, which our Religion hath in a body all together. As to give some instances; true Religion consists not in Rites and Ceremonies, but in the mind and Spirit: he is an adulterer that hath but a desire to commit adultery: we ought not to revenge injuries: one Man should be the Husband of one Wife only: the league or bond of Matrimony ought to be constant and perpetual: Man is bound to do good unto all, specially to them that are in want: we must refrain from Swearing as much as may be: And as for our Food and Apparel we ought to content ourselves with so much as will suffice nature, and the like. Or if happily there be some points in Christianity hard to be believed, yet the like also is found amongst the wisest of the Heathen themselves; as before we have shown concerning the immortality of Souls, and of the Resurrection of Bodies. Thus Plato, as he learned from the Chaldeans, distinguished the Divine nature into the Father; and the mind of the Father; (which he calls also the branch of God, the Maker of the World) and the Soul or Spirit, which keeps together and preserveth all things.  
Julian, as great an enemy as he was of Christians, thought that the Divine Nature might be joined to the humane: and gave instance in Aesculapius, whom he imagined to have descended from Heaven, to the end he might teach Men the Art of Physic. The Cross of Christ offendeth many: But what do not the Pagan Writers tell of their Gods? that some of them waited upon Kings and Princes, others were Thunderstruck, others cut in sunder. And the wisest of them say, that the more it costs us to be honest, the more joy and delight it affords us.  
To conclude, Plato in the second Book of his Commonwealth, as if he had been a Prophet, saith, for a Man to appear truly just and upright, it is requisite that his virtue be bereft of all outward ornaments; so that he be by others accounted a wicked wretch, and scoffed at, and last of all hanged. And indeed that Christ might be the Pattern of greatest Patience, could not otherwise be obtained.    

The Fifth Book OF THE TRUTH OF Christian Religion.  

SECT. I. A refutation of the Jews, beginning with a speech unto them or prayer for them.  
JUST like that glimmering between light and darkness, which appears to those, who by little and little are endeavouring to get out of a dark Cave or Dungeon: such doth Judaisme present itself to us (who are stepping out of the thick mist of Paganism, of which we have been discoursing) as a part and beginning of Truth. I request the Jews therefore not to be averse to hear us.  
We are not ignorant that they are the offspring of holy Men, whom God was wont to visit both by his Prophets, and by his Angels. Of this Nation sprang our Messiah, and the first Doctors of Christianity: It is their Tree whereinto we are ingraffed: they are the keepers of God's Oracles, which we do reverence as much as they, and with St. Paul sigh unto God for them, and pray that the day may quickly come, when the Veil being taken away which hangs over their Faces, they with us shall see the fulfilling of the Law; And when (as it is in their Prophecies) every one of us that are strangers shall lay hold on the Cloak of him that is an Hebrew, desiring that we may together with a pious consent worship the only true God, who is the God of Abraham, Isaac and Jacob.   

SECT. II. The Jews ought to account the Miracles of Christ sufficiently proved.  
FIRST of all then, we must entreat them not to think that to be unjust in another Man's case, which they judge to be just and equitable in their own. If any Pagan demand of them why they believe that Miracles were wrought by Moses, they can give no other answer save that there was always so constant a report thereof among their Nation, that it could not but proceed from the testimony of such as had seen the same.  
Thus that the Widow's Oil was increased by Elisha: that Naaman the Syrian was suddenly cured of the Leprosy: that the Woman's Son in whose House he lodged was restored to life, and other such like, are believed by the Jews for no other reason than because witnesses of good credit have recorded to posterity, that such things were done. And they believe Elias his taking up into heaven, only for the single testimony of Elisha, as a Man beyond all exception. But we produce twelve witnesses of unblameable life to testify that Christ ascended up into Heaven. And many more that saw him upon the Earth after his death. Which things if they be true, then necessarily Christ's doctrine is true also; and indeed nothing at all can be alleged by the Jews for themselves, which by equal right or more just title may not be applied to us also. But to omit further testimonies, it is the confession of the Authors of the Talmud, and other Jews themselves, that strange wonders were wrought by Christ; which ought to suffice for this particular. For God cannot any way more effectually gain authority unto a doctrine published by Man, than by the working of miracles.   

SECT. III. And not believe that they were done by the help of Devils.  
THESE Miracles of Christ, some said, were done by the help of Devils. But this calumny hath been confuted before, when we shown that wheresoever the doctrine of Christ was taught and known, there all power of the Devils was broken in pieces. Others reply that Jesus learned Magic arts in Egypt: but this slander hath no more, nay not so much colour of truth, than the like accusation by the Pagans framed against Moses, whereof we read in Pliny and Apuleius.  
For, that ever Jesus was in Egypt doth not appear, save only out of the Writings of his Disciples: who add further, that he was an Infant when he returned thence. But it is certain by his own and others report, that Moses lived a great part of his time after he was grown to Man's estate in Egypt. Howbeit the Law, as well of Moses, as of Christ, frees them both from this crime, plainly forbidding such arts, as abominable in the sight of God. And without all question, if in the time of Christ and his Disciples, there had been either in Egypt, or any where else any such Magical art, whereby Men might have been enabled to do the like marvels as are related of Christ; to wit, giving speech to the Dumb on a sudden, making the Lame to walk, and the Blind to see; then would Tiberius, Nero, and other Emperors have found it out, who spared no costs and charges in the inquiry after such like things.  
Nay, if it were true which the Jews relate, how that the Senators of the great Council were skilled in Magic arts, that they might convince them that were guilty of that iniquity; then surely, they being so mightily incensed against Jesus, as they were, and envying the honour and respect which he obtained chief by his miracles, would either themselves have done the like works by the same art, or by sufficient reasons would have made it appear, that the works of Christ proceeded from no other cause.   

SECT. IU. Or by the Power of Words and Syllables.  
MOreover, that is not only a mere fable but impudent lie, which some of the Jews have invented concerning the Miracles done by Christ, which they ascribe to a certain secret name, which (as they say) being placed in the Temple by Solomon, was preserved safe by two Lions, during the space of One Thousand Years and more, but afterward stolen away by Jesus. For there is no mention made of those Lions (though it be a thing most remarkable and wonderful) either in the Books of Kings and Chronicles, or by Josephus: nor was there any such thing found by the Romans, who accompanying Pompey, entered into that Temple, before the times of Jesus.   

SECT. V The Miracles of Jesus were divine, because he taught the worship of one God the Maker of the World.  
IT being then granted, as the Jews cannot deny, that Wonders were wrought by Christ, it will follow from the very Law of Moses, that he must be believed. For God saith, Deuteron. xviii. 15, etc. that other Prophets after the time of Moses should be raised up of God, to whom the People should be obedient, or otherwise become liable to grievous punishments. Now miracles are the most infallible marks of the Prophets: Nor can any more illustrious be so much as conceived. But in Deuteron. xiii. it is said, that if any professing himself to be a Prophet doth work wonders, yet He must not be believed, if he go about to entice the People to a new worship of the Gods. For, though such miracles be done, yet this is only by God's permission, for trial, whether the People would persist constantly in the worship of the true God. From which places compared together the Hebrew Interpreters do rightly collect, that every one must be believed that worketh miracles, unless thereby he entice Men from the worship of the true God; and in that case only miracles are not to be credited, though in show most glorious. Now Jesus did not only not teach the worshipping of false Gods; but also expressly condemned it as a most grievous crime, and taught us to reverence the writings both of Moses and the Prophets that succeeded him. Wherefore there is nothing that can be objected against the miracles that were wrought by Christ.   

SECT. VI Answer to the Objection, taken from the difference between the Law of Moses and of Christ, where is shown that a more perfect Law than that of Moses might be given.  
AS touching that which some allege, concerning the difference between the law of Moses and the law of Christ, it is but of small moment. For the Hebrew Doctors themselves make this rule, that by the authority of a Prophet, who worketh miracles, any precept whatsoever may be boldly violated and transgressed, except that only which concerns the worship of the true God. And surely that power of making laws, which belonged unto God when he gave the commandments by the hand of Moses, went not from him afterward: Neither can any Man that of his own right makes laws, be thereby hindered from making the contrary.  
That which they object, that God then would be mutable, is nothing: for we speak not here of God's nature and essence, but of his works. Light is changed into darkness, youth into old age, summer into winter, and all by the work of God. Thus God at the beginning gave Adam leave in Paradise to eat of other apples, but he forbade him to eat of the fruit of one tree: Why? even because it so pleased him. Generally he prohibited Men to kill others, yet he commanded Abraham to kill his Son. One while he forbade to offer sacrifices apart from the Tabernacle, another while he admitted of them. Neither will it follow, because the Law which was given by Moses was good, therefore no better could be given. Parents are wont to speak half words and stutter with Infants; to wink at the vices of their childhood; and entice them to learn with a piece of Cake. But so soon as they come to riper age, their speech is corrected, the precepts of virtue are instilled into them by degrees, and they are taught what is the beauty of virtue, what its rewards. Now it is plain that the precepts of that law of Moses were not exactly perfect, because many holy Men of those times led a more excellent life than those commandments required. Thus Moses, who suffered the revenge of a wrong to be exacted partly by blows, and partly by sentence of the Judges, himself being vexed with most bitter injuries, became an Intercessor for his enemies. So David willing to have his rebellious Son to be spared, did patiently endure reproachful speeches cast upon himself. We no where read that any good Men put away their Wives, which notwithstanding was permitted by the law. The reason of which is, that Laws are accommodated to the greater part of a People: therefore in the state and condition they were in, it was meet something should be winked at; to be reduced to a more perfect Rule, when God by a greater efficacy of the Spirit was to choose unto himself a new peculiar people out of all Nations. Yea, all the rewards which are expressly promised by the law of Moses, belong only to this mortal life: wherefore it must be granted, that there might some better law be given, whereby the reward of eternal happiness should be promised, not under any shadows, but in plain and express terms: which we see is done by the law of Christ.   

SECT. VII. The Law of Moses was observed by Jesus, who abolished no Commandments that were essentially good.  
AND here by the way, for the conviction of the Jews iniquity, it must be noted, that they who lived in Christ's time, used him most basely, and punished him most unjustly; when as there could no just accusation be laid against him for transgressing the Law. He was circumcised; he used the same food and apparel that the Jews used: those that were healed of Leprosy, he sent unto the Priests: The Passeover and other Festival days he religiously observed: Though he did cure some upon the Sabbath day; yet he shown both by the Law and by the common received opinions, that such works were not forbidden to be done upon the Sabbath-day. Then it was, that he first began to publish the abrogation of some Laws, when after his triumph over Death he ascended into Heaven, adorning his Disciples upon Earth with illustrious gifts of the holy Spirit, whereby he made it evident that he had obtained a regal power, which includes in it the authority of making a Law: And that according to Daniel's prophecy, ch. 3. & 7. compared with chap. 8. & 11. where he foretold, how that a little after the destruction of the Kingdoms of Syria and Egypt, (the latter whereof happened in the Reign of Augustus,) GOD would give the Kingdom to a man (who should seem but a vulgar Person) over all Nations and Languages, which Kingdom should never have an end.  
Now that part of the Law, the necessity whereof was taken away by Christ, contained nothing that was honest in its own nature: but consisted of things that were indifferent in themselves, and consequently not immutable. For if those things had had in them any thing of themselves why they should be done; then would God have prescribed them not to one, but to all People; and not after that mankind had lived above the space of Two Thousand Years, but even from the beginning of all. Neither Abel, Enoch, Noah, Melchisedeck, Job, Abraham, Isaac, or Jacob, (though all of them were godly men, and dearly beloved of God) knew this part of the Law, but were altogether ignorant, or very little acquainted therewith; yet notwithstanding, for all that, they received the testimony of their confidence in God, and of God's love unto them. Besides, neither did Moses exhort Jethro his Father in law to the receiving of these rites, nor did Jonah the Ninivites, neither did any other Prophets reprehend the Chaldeans, Egyptians, Sydonians, Tyrians, Idumeans, and Moabites, for not admitting those ceremonies, though when they writ unto them, they reckoned up their sins exactly enough. These than were peculiar precepts introduced either for the avoiding of some evil, which the Jews were prone unto; or for the trial of their obedience, or for the signification of some future things.  
Wherefore it is no more to be wondered, that these are abolished, than if any King should abrogate some Municipal Statutes, (which belong, that is, to particular Corporations) to the end he might establish one law within his dominions. Neither can there any reason be alleged, to prove that God did so bind himself, as that he would change nothing of the same.  
For if it be said, that these precepts are called perpetual, the same word Men oftentimes use, when they would signify that that which they command is not yearly, or accommodated to certain times, suppose of War, Peace, or Scarcity. Yet they are not thereby hindered from making new constitutions of the same things, specially when the public good requires it. Thus in like manner some of the Divine precepts given to the Hebrews were temporary, during the People's abode in the Wilderness: others were strictly tied to their habitation in the Land of Canaan: therefore to distinguish these from the other, he calls them perpetual, whereby might be understood, that they ought not any where, or at any time to be intermitted, unless God signified that it was his will so to be. Which manner of speaking, since it is commonly used by all people, aught to be less wondered at by the Hebrews: who know that in their Law it is called a perpetual statute, and a perpetual bondage, which continues only from one Jubilee to another: And the coming of the Messiah is called by them the accomplishment of the Jubilee, or the greatest Jubilee of all. Thus in the Hebrew Prophets, there was anciently a promise of making a new covenant, as in Jerem. xxxi. where God promiseth that he will make a new covenant, which shall be put into their inward parts, and written in their hearts, neither shall men have any need, that one shall learn Religion of another, for it shall be manifest unto all. Yea further, the Lord will forgive them their former iniquities, and will remember their sin no more: which is as if a King after great enmity and discord amongst his Citizens and Subjects, should for the establishment of peace and tranquillity among them, take away all diversity of Laws, and make one perfect Law common to them all, promising forgiveness of faults bypast, if hereafter they do amend. And this which hath been said might suffice, but we will survey every part of the Law which is abrogated, and show they were neither such as in themselves could be well pleasing unto God, nor ought they to continue for ever.   

SECT. VIII. As the Sacrifices, which of themselves were never wellpleasing unto God.  
THE first and chief thing to be considered, are the Sacrifices, which many of the Hebrews think were invented by Man, before that they were commanded by God. And true it is indeed, the Hebrews were desirous of abundance of Rites and Ceremonies, so that there was cause enough why GOD should enjoin them very many, if it were but for this reason, lest they should return unto the worship of false Gods, by the remembrance of their sojourning in Egypt.  
Howbeit when their Posterity made too great account of them, as though of themselves they had been acceptable unto God, and a part of true piety; then did the Prophets reprehend them for it: About Sacrifices, saith God by David, in the fiftieth Psalm, I will not so much as exchange a word with thee; as if I were desirous to have thy  offerings continually before me. I will take no Buliock out of thy house, nor he-goats out of thy folds.  
For every beast of the forest is mine, and so are the  upon a thousand hills. I know all the fowls of the mountains: and the wila beasts of the field are mine. If I were hungry, I would not tell thee, for the World is mine, and the fullness thereof: thinkest thou that I will eat the flesh of Bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the most high.  
Some there are among the Hebrews, who say that this is spoken, because they that offered those sacrifices, were of an impure mind, and dishonest conversation. But the words now alleged show another matter, to wit, that the thing in itself was no whit acceptable unto God. For if we consider the whole series and order of the Psalm, we shall and that God in these words speaks unto the godly: for he had said, Gather my Saints together unto me, and hear my people: which are the words of a Teacher and one that instructeth. Then having ended those words now alleged, as his manner is, he speaks unto the wicked: But unto the wicked God saith. To the same sense we may cite other places, as in the 51. Psal. Thou desirest not sacrifice, else would I give it thee, but thou delightest not in burnt-offerings. The sacrifice of God is a broken Spirit: a broken and contrite heart, O God, thou wilt not despise. So likewise in the fortieth Psalm; Sacrifice and offering thou didst not desire, but hast tied me to thee, as he whose ear was boared through, to be thy servant: burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: In the volume of the book it is written of me: I delight to do thy will, O my God: yea thy Law is within my heart. I have preached righteousness in the great Congregation: Lo, I have not refrained my Lips, O Lord, thou knowest. I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness, and thy truth from the great Congregation. The like we read in the Prophet Isaiah, chap. 1. To what purpose is the multitude of your sacrifices unto me, saith the Lord? I am full of the  offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand to tread my Courts? Answerable to this place, and the Interpreter of it, is that in Jer. 7. Thus saith the Lord of Hosts, the God of Israel; Put your burnt-offerings unto your sacrifices, and eat their flesh yourselves: For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the Land of Egypt, concerning burnt offerings and sacrifices. But this thing commanded I them saying Obey my voice, and I will be your God, and ye shall be my People: and walk ye in all the ways that I have commanded you, that it may be well unto you. Agreeing with this, is that in Hosea 6. To show mercy to men, is more acceptable to me than sacrifice, to think rightly of God more than all burnt-offerings. Lastly, in the sixth of Micah, when the question was made, what was the best way to obtain the favour of God? whether by coming before him with a great number of rams, or with a great quantity of Oil, or with Calves of a Year old? to this God answers and saith, I will tell thee what is truly good and acceptable unto me; namely, to do justly, and to love mercy, and to walk humbly with thy God.  
By all which places it being apparent, that Sacrifices are not in the number of those things which God desires for themselves or primarily; and that the People (a naughty superstition creeping in, as is usual, by little and little among them) placed a great part of their piety in them, and believed they made a sufficient compensation for their sins by sacrifices: what wonder is it, if God at length took away a thing, which was not now in its own nature indifferent, but whose use was now become a Vice? since King Hezekiah did not stick to break even the brazen Serpent, erected by Moses; because the People began to honour it with Religious Worship.  
Moreover, there are divers Prophecies, that foretold these sacrifices, whereof we speak, should come to an end: which any one may easily conceive, who doth but consider that according to the Law of Moses, only the posterity of Aaron was to do sacrifice, and that only in their own Country. But in the 110 Psalms, there is a King promised, whose dominion should be most ample, the beginning whereof should be out of Zion: and this same King was to be a Priest also for ever, and that after the order of Melchisedeck. So Isaiah saith, chap. 19 That there shall be an altar to the Lord in the midst of the Land of Egypt, where not only the Egyptians, but the Assyrians also, and the Israelites shall worship God. And in the 66 chapter, he saith, that the People of all Nations and Languages which are far and widely distant, shall come as well as the Israelites, and offer gifts unto God, and of them also there shall be ordained Priests and Levites: All which could not come to pass so long as the Law of Moses remained in force. Add unto these that in the first of Malachy God foretelling future things, saith he, abhorred the offerings of the Hebrews, I have no pleasure in you, neither will I accept an offering at your hand. For from the rising of the Sun even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering, for my name shall be great among the Heathen, saith the Lord of Hosts.  
Lastly, Daniel in his 9 chapter rehearsing the Prophecy of the Angel Gabriel concerning Christ, saith, that he shall cause the sacrifice and the oblation to cease. And not by words only, but really and indeed God plainly enough shows that he likes not any longer those Sacrifices which were prescribed by Moses, seeing that he hath suffered the Jews for the space of one thousand six hundred years and more to be without Temple, without Altar, and without any certain distinction of their Tribes or Lineage; whence it might appear who they are that may lawfully offer sacrifice.   

SECT. IX. The difference of Meats.  
NOW what we have declared concerning the Law of Sacrifices, the same may be proved of that Law which forbids the use of some kinds of meats. For it is plain that after the great Deluge, God gave licence unto Noah and his Posterity, to use any sort of victual: Which Right therefore passed not only to Japhet and Cham, but also unto Sem and his Posterity, Abraham, Isaac, and Jacob. But afterward when the People being in Egypt were addicted to the naughty superstitions of that Country; then began God to forbid them the eating of some kind of living creatures; either because the Egyptians offered those creatures unto their Gods, and made divination by them; or because in that ceremonial Law men's sundry vices were shadowed out by divers kind of living creatures.  
Again, that these precepts were not universal, it is manifest by that statute which was made touching the flesh of a Beast, that died of itself, Deut. 14. which to eat was not lawful for the Israelites, but it was lawful for the strangers that dwelled among them, unto whom the Jews by divine command were to perform all offices of courtesy, as persons esteemed by God. Likewise the ancient Hebrew Doctors do plainly teach, that in the time of the Messiah, the Law concerning forbidden meats should cease: when the Sow should be as clean and pure as the Ox. And verily, in as much as God out of all Nations would collect unto himself one Church, it was more just and equitable to have a common liberty than a bondage in such things.   

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

SECT. XI. Also of outward Circumcision.  
IN the next place let us come to Circumcision, which certainly is Elder than Moses: For it was given in command to Abraham and his Posterity.  
Howbeit the commandment thereof was the introduction or beginning of the covenant published by Moses: For thus we read, that God spoke unto Abraham, Gen. 17. saying, I will give unto thee, and to thy Seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an everlasting possession, and I will be their God. And God said unto Abraham, Thou shalt keep my covenant therefore, thou and thy Seed after thee: every manchild among you shall be circumcised. But now we know by what hath been already said, that in the place of this covenant, a new covenant was to succeed, which should be common to all People: For which cause the necessity of that note of distinction, aught to cease. Besides, in the precept of circumcision there was a mystical and more excellent signification contained, which the Prophets do plainly show in that they command the circumcision of the heart, which all the commandments of Jesus aim at.  
Wherefore the promises also annexed to circumcision, are in like manner to be referred to some greater thing: As that of earthly possessions, to the revelation of a possession truly eternal; which was never made more manifest than by Jesus: So that promise of making Abraham a Father of many Nations, hath reference to that time, when not a few, but an infinite number of People dispersed throughout the whole World, should imitate Abraham's Faith and confidence in God, which is so often mentioned in Scripture; and this never came to pass, but in the time of the Gospel. Now it is no marvel, if the shadows of an intended work be taken away, when the matter itself is accomplished. Lastly, that the grace of God was not tied to this sign, we may easily discern, because not only the more ancient, but Abraham himself having not as yet received circumcision, pleased God: The Hebrews also, during all the time of their journey through the Deserts of Arabia, omitted circumcision, and yet God found no fault with them for it.   

SECT. XII. And yet the Apostles of Jesus were gentle in the toleration of these things.  
NO doubt but the Hebrews had cause to yield many thanks to Jesus and his Ambassadors, for that by Christ they might be freed from that heavy yoke of ceremonies, and be assured of this their freedom both by gifts and miracles, such as were not inferior to those that were wrought by Moses.  
And yet the first Publishers of our Christian doctrine did not exact so much of them as to acknowledge this their happiness: But if they would admit of the Commandments of Christ, which were full of all honesty; they easily suffered them to follow what course of life they pleased in matters of indifferency: Yet so, that upon strangers (to whom this law of rites was never given) they should not impose a necessity of observing them. Which one thing is sufficient to make it plainly appear, that the Jews do unjustly reject the doctrine of Christ, under that pretence of the ceremonial Law. Having then answered this Objection, which chief is alleged against the miracles of Jesus: we will now come to other arguments, which may fitly serve for the conviction of the Jews.   

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

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

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

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

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

SECT. XVIII. Answer to that which is objected, of some things that are not fulfilled.  
THE Jews usually object, that some things were foretold, concerning the times of the Messiah, which are not yet fulfilled. But for answer, those matters which they allege are obscure, and admit of divers significations: wherefore we ought not, because of them, to forsake those things that are manifest. Such as the holiness of the commandments of Jesus; the excellency of the reward, and the perspicuous language, wherein it is propounded: to which if we add the testimony of his miracles, these aught to be sufficient inducements to the receiving of his doctrine. As for those Prophecies which go under the name of a shut or clasped Book, oftentimes for the right understanding thereof, there is requisite some divine helps and assistances, which they are worthily deprived of, that neglect manifest truths. The places of Scripture which they object are diversely expounded, as themselves cannot deny. And if any Men please to compare either the ancient Interpreters, which lived when the People were led captive into Babylon, or such as lived about Christ's time, with those that writ after that Christianity began to be hateful and odious unto the Jews, he shall find new expositions purposely invented, to cross those former, that well agreed with the sense of Christians. They know well enough that there are many things in the holy Scriptures, which must be understood by a figure, and not in propriety of speech; as when God is said to have descended; and to have a mouth, ears, eyes and nostrils. And why may not we likewise expound divers things, that are spoken of the times of the Messiah, after the same manner; as that the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lion, and the fatling together; and the sucking child shall play with the Serpents: and the mountain of the Lord shall be exalted above other mountains, whither strangers shall come and worship.  
There are some things promised, which by antecedent or consequent words, or by the very sense imply a  condition in them. Thus God promised many things unto the Hebrews upon condition they would receive the Messiah that was sent, and obey him: which same things, if they come not to pass accordingly, than may they blame themselves that are the cause thereof.  
Again, other matters were promised determinedly and without all condition; which if they be not already accomplished, yet may be hoped for hereafter. For it is evident, even among the Jews, that the time or Kingdom of the Messiah must endure unto the end of the World.   

SECT. XIX. And to that which is objected, of the mean condition and death of Jesus.  
MANY do take exception at the low and mean condition of Jesus: but unjustly, because in sacred Writ it is often said, that God will exalt the humble, but cast down the proud. Jacob, when he passed over Jordan, carried nothing with him, save his staff only; and yet returned enriched with a great flock of sheep.  
Moses was a poor exile, and feeding the flocks, when God appeared to him in the bush, and gave him commission for the conduct of his People. David also was called to his Kingdom, when he was feeding sheep, and with many other such like examples doth the Sacred story abound. Now concerning the Messiah, we read, that he should be a gladsome Messenger unto the poor, that he should make no noise in public, nor use any strife and contention, but deal gently, forbearing to break the shaken reed, and cherishing that heat which remains in smoking flax.  
Neither ought the rest of his afflictions, no not his ignominious death, to make him despicable to any. For God oftentimes suffereth the godly, not only to be vexed and disquieted by the wicked, as righteous Lot was by the Citizens of Sodom: but also even to be destroyed and slain, as is plain by the example of Abel, who was cruelly murdered by his Brother; of Isaiah, who was sawn in pieces; and of the seven brethren in the Macchabees, who, together with their mother, were miserably tormented and put to death. The very Jews themselves sing the Seventy-ninth Psalm, wherein are these words, The dead bodies of thy servants have they given to be meat unto the fowls of the heaven: the flesh of those whom thou lovest, O God, unto the beasts of the earth. Their blood have they shed like water round about Jerusalem: and there was none to bury them. And whosoever considers the words of Isaiah, in the 53. Chapter, cannot deny that the Messiah himself ought to have passed thorough much affliction and death, to come into his Kingdom, and obtain power to adorn his Household or Church with the most excellent blessings.  
The words in the Prophet are these; Who hath believed our report, and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of the dry ground: He hath no form or comeliness, and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with griefs: And we hid as it were our faces from him. He was so despised, and in so small esteem among us. Surely he hath born our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions: he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, have gone astray, we have turned every one to his own way: And the Lord hath laid on him the iniquity of us all. He was oppressed, and he was afflicted; yet he opened not his mouth. He is brought as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. After imprisonment and sentence passed on him, he was taken away: but who shall worthily declare his duration when he was restored to life again? For he was cut off out of the land of the living; but for the transgression of my people he was stricken; and he made his grave with the wicked, and with the rich in his death: though he had done no violence, neither was any deceit in his mouth. But though it hath pleased the Lord to bruise him, and he hath put him to grief; Yet because he made himself an offering for sin, he shall see his seed, he shall prolong his days; and the pleasure of the Lord shall prosper in his hand; He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; by taking away their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong: because he hath poured out his soul unto death. And he was numbered with the transgressors, and he bore the sin of many, and made intercession for the transgressors. Who is there either among the Kings or Prophets, to whom these things can be applied? Surely none. As touching that shift, which some later Jews have invented, telling us, that the Prophet speaks here of the Hebrews dispersed thorough all Nations; that, by their example and persuasion, they might every where make many Proselytes: this sense is first of all repugnant to many testimonies of holy Writ, which loudly proclaim, that no evil is befallen the Jews, which they have not deserved (and a great deal more beside) for their evil deeds. He also, of whom Esaias treats, was to deprecate God for the Heathen, which the Jews do not. And lastly, the very order and series of the Prophetical Discourse, will not bear that interpretation. For either the Prophet, (which seems more proper to that place) or God saith; This evil happened unto him for the iniquities of my People. Now the people of Isaiah, or the peculiar people of God, are the people of the Hebrews, therefore he who is said by Isaiah to have suffered such grievous things, cannot be that same People.  
But the ancient Doctors of the Hebrews more ingenuously confess, that these things were spoken of the Messiah; whereupon some later among them have devised two Messiases; the one they call the Son of Joseph, who was to suffer many miseries, and a bloody death: the other is the Son of David, to whom all things should succeed prosperously. When it would be far more easy and more consonant with the Writings of the Prophets, to acknowledge but one Messiah, who was to pass unto his Kingdom, through many difficulties and death itself; which we believe of Jesus, and the thing itself declares to be most true.   

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

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

SECT. XXII. And that a humane nature is worshipped.  
WITH like facility may we answer the other Objection, which they allege against us, saying, that we exhibit unto the creature that worship and honour, which is due unto God the Creator. For we say, that no other honour or worship is given by us unto the Messiah, than is required by the second, and the hundred and tenth Psalms. The former whereof, after a sort, was fulfilled in David, but after a more excellent manner belongs unto the Messiah, as David Kimhi himself, a great adversary of Christians, doth acknowledge. And the latter can be expounded of no other, but of the Messiah. For that which some later Jews have devised of Abraham, David, and Hezekiah, is but vain and frivolous. The said Psalm is David's, as the Hebrew Inscription doth show: That then, which David saith, was said unto his Lord, can neither be applied to David himself, nor to Hezekiah; who amongst David's Posterity did excel David in nothing. And Abraham had no singular Priesthood, but was blessed of Melchisedeck, as the less of the greater. Likewise that which follows concerning the Sceptre, that should go out of Zion, and come to the uttermost Coasts, doth plainly appertain unto the Messiah, as is manifest by other like places, which doubtless are meant of the Messiah; Nor did the more ancient Hebrews and Paraphrasts otherwise understand it. Now I may as well believe upon the bare credit of his Disciples, because of their most eminent integrity and honesty, that it is Jesus of Nazareth, in whom properly these things are fulfilled; as the Jews believe Moses in those matters, which without any other witness, himself affirmed were delivered to him of God. But besides this, there are many and most forcible arguments of that most excellent power, which we say Jesus hath obtained; As namely, in that he was seen of many, after he was risen from the dead: And many beheld him when he was taken up into Heaven: Devils also were cast out, and diseases were cured only by his name: The gifts of Tongues were given to his Disciples; which Jesus himself promised should be signs of his Kingdom.  
Add unto these, that his Sceptre, that is, the Word of the Gospel being gone out of Zion, is run through the World (and that not by humane help, but by the Divine Power alone) to the utmost parts of the Earth: whose people and their Kings He hath subdued to himself; just as the Psalms did plainly foretell. The Jewish Cabalists place a certain Son of Enoch in the middle, between God and Men; without any indication of such a power: with how much better reason do we give Him that dignity, who hath so evidently demonstrated that it belongs to Him?  
Neither doth this tend, in the least, to the diminution or lessening of the glory of God the Father: from whom this power of Jesus doth proceed; to whom it must return; and to whose honour also it ministers and serves.   

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

The Sixth Book OF THE TRUTH OF Christian Religion.  

SECT. I. A Confutation of Mahumetanisme: the beginning of it.  
THE Sixth Book, which is opposed to the Mahometans, in stead of a Preface, deduces the Judgements of GOD against Christians, unto the very beginning and rise of Mahometism: showing, that is, how that sincere and simple piety (which flourished among Christians, even when they were most grievously vexed and oppressed) began by little and little to wax cold; from the time that by the favour of Constantine, and the following Emperors, that profession was become not only safe, but also honourable: the World being, as it were, thrust into the Church.  
For first of all, Christian Princes would needs continue fight, and make no end of their Wars: even then, when they might have enjoyed peace and quietness.  
Among the Bishops also, there were most sharp Contentions about the Chiefest Sees. And as at the beginning the greatest mischiefs ensued, upon the preferring of the Tree of knowledge, before the Tree of Life; even so then also was curious Learning more regarded than a godly Life, and Religion turned into an Art. The consequent of which was, that, after the example of those, who built the Tower of Babel, a rash affectation of things out of their reach, bred jarring and confusion in their Language; together with discord one with another. Which the common People observing, and not knowing ofttimes which way to turn themselves, they threw the blame upon the holy Scriptures; and began to avoid them, as hurtful and dangerous.  
Religion also began every where to be placed not in purity of mind, but, as if Judaisme was brought back into the World, in Rites and Ceremonies: and in such things as contain rather an exercise of the body, than any amendment of the mind: and in an eager zeal for that Party and side, which they had once chosen. Till at length it came to pass, that there were every where many Christians in Name; but very few in Deed.  
GOD did not wink at these Vices of his People, but, out of the innermost parts of Scythia and Germany, poured forth, like a Deluge, immense swarms of Barbarous People into the Christian World. And when the vast slaughters, which they made, proved not sufficient to correct and amend the lives of those that survived; Mahomet, by God's just permission, sowed a new Religion in Arabia: and that directly opposite to the Christian Religion; but which in words expressed, in a manner, the life of the greatest part of Christians.  
This Religion was first entertained by the Saracens; who had revolted from Heraclius the Emperor: and by their Arms subdued, in a short space, Arabia, Syria, Palestine, Egypt, Persia; and afterward possessed themselves of Africa, and, beyond the Sea, of Spain also. But the power of the Saracens was abated, as by others, so chief by the Turks; a Nation also very Warlike: which, after long combats with the Saracens, being invited to Peace, easily embraced a Religion suited to their manners; and transferred the Majesty of the Empire to themselves. The Cities of Asia and Greece were taken, and, by the growing success of their Arms, they came into Hungary, and the Borders of Germany.   

SECT. II. The overthrow of the foundation of Mahumetanisme, in denying inquiry into Religion.  
THIS Religion altogether contrived for the shedding of blood, delights much in Rites and Ceremonies, and would be believed without all liberty of enquiry thereinto; whence the Vulgar are prohibited to read their Books, that are accounted holy. Which thing is a manifest argument of the iniquity thereof; For justly may that Merchandise be suspected, which is obtruded upon this condition, that it be not looked into.  
It is true indeed, there is not in all Men a like capacity or knowledge, and quick in sight into all things; many being led into error by pride; others by inordinate passion or affection; and some by custom. But the divine goodness forbids us to think, that those Men cannot know and find the way to eternal salvation, who seek it, not for any by-respect of profit or honour, but with submission of themselves, and all they have unto God, imploring his assistance for the obtaining of the same. And since that God hath implanted in the mind of Man the power and faculty of judging, there is no part of truth that better deserves the employment thereof, than that of which we cannot be ignorant, without the danger of losing eternal salvation.   

SECT. III. A Proof against the Mahometans, taken out of the Books of the Hebrews and Christians, which are not corrupted.  
IT is granted by Mahomet and his followers, that Moses was sent of God; and Jesus also: and that they were holy Men, which first of all published the doctrine of Jesus. But in the Alcoran, which is Mahumet's law, many things are recorded plain contrary to what is delivered by Moses, and by the Disciples of Jesus. Thus to give one example for many, all the Apostles and Disciples of Christ, with one consent do testify, that Jesus was crucified; that the third day he was restored to life again, and after that was seen of many. But Mahumet teacheth quite contrary: namely, that Jesus was privily conveyed into Heaven: and not himself, but something in his likeness was nailed to the Cross; and consequently; he did not die; but the sight of the Jews was deluded and deceived.  
This Objection cannot be put off, unless Mahumet say, (as he doth) that the Books of Moses, and of Christ's Disciples, have not remained as they were at first; but have been corrupted. But we have confuted this fiction before, in the third Book.  
Without doubt, if any Man should say, that the Koran is corrupted, the Mahometans would deny it, and say, that were an answer sufficient to those that could not prove the contrary: But they cannot moreover, for the integrity of their Book, allege such arguments, as we do produce, concerning the several Copies, that were in a short space dispersed throughout the World; and that, not as the Koran, in one Language; which Copies were preserved by the fidelity of so many Sects, that varied much about other matters.  
The Mahometans are persuaded, that in the fourteenth Chapter of St. John, where mention is made of sending the Comforter, there hath been something registered concerning mohammed, which the Christians have razed out. But here let me ask of them, whether they think this depravation of Scripture was committed since the time of mohammed, or before.  
That it happened not after the coming of Mahumet, is plain, because ever since that time there have been in the World very many Copies, not only in the Greek Language, but in the Syriac, Arabic, and in parts far distant from Arabia, the  and Latin Tongues of divers translations: all which do so agree in that place, as there cannot be shown any diversity at all. And before the time of mohammed, there was no cause of alteration: For no Man could know before his coming what mohammed would teach. Yea, if the doctrine of Mahumet had contained nothing contrary to the doctrine of Jesus, the Christians would have made no more difficulty to receive his Books, than they did to receive the Books of Moses and the Hebrew Prophets. Or suppose there had been nothing written either of the doctrine of Jesus or of Mahumet: It is but equity that that be received for the doctrine of Jesus, which all Christians generally agree upon; and that for the doctrine of mohammed, which all Mahometans do allow of.   

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

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

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

SECT. VII. The manner how both their Laws were propagated.  
IN the next place follows, the manner how both these Religions were propagated and spread abroad. As for Christianity, we have shown more than once, that it was enlarged and amplified by the miracles, not only of Christ, but also of his Disciples, and those that succeeded them: as likewise by the very patiented enduring of the torments and punishments that Christians suffered. But the Doctors of Mahumetism wrought no miracles at all: neither did they suffer any grievous persecutions, or cruel kinds of death for their profession: But it is a Religion which follows, where Arms go before: of which it is an accessary, and nothing of itself. Nor do they themselves bring any better argument for the truth thereof, than their good success in their Wars, and the largeness of their Empire; than which nothing in this point is more deceitful and uncertain.  
They condemn the worship and services of the Pagans: and yet we know what great victories were won by the Persians, Macedonians and Romans; and how ample their Dominions were. Neither have the Mahometans themselves had always good success with their Armies. The slaughters and great overthrows that they have received in many places, both by Sea and by Land, are not unknown. They are now banished quite out of all Spain.  
There is nothing that is liable to such uncertain alterations, nothing that may be common both to good and bad; which can be a certain note of true Religion: much less can their Arms, which are so unjust, that oftentimes they fall upon people, that do not any way molest or offend them, nor are known to them by any injury; in so much that all the pretence they have for their Arms, is only Religion; which is most irreligious.  
For there is no true worship of God, but what proceeds from a willing mind. And the will is to be wrought upon by good instruction and gentle persuasion, but not by threats or violence. He that is compelled to believe, doth not believe at all, but plays the hypocrite, and feigns himself to believe, that he may escape and avoid some danger or punishment. And he that by threats or sense of punishment, will force another Man's assent, shows by that very proceeding, that he distrusts his arguments. Again, they themselves destroy this very pretence of Religion; in that they suffer any people that live under their Dominion, to use what Religion they please: yea, and sometimes they will openly acknowledge, that Christians may be saved by their own Law.   

SECT. VIII. The Precepts of both Religions compared.  
FUrthermore, let us compare the several commandments of both Religions: the one whereof commandeth patience, yea and love even to them that hate us: But the other, revenge. In the one the bond of matrimony is kept firm and inviolable between the married parties, by a mutual bearing with one another's humours: But in the other there is licence granted to departed and be divorced. Here the Husband performs himself what he requires of his Wife, and by his own example teacheth her to fasten her affection upon him alone: But there they may have Wives after Wives, there being still new incentives and fresh provocations to lust. Here, Religion is planted within, and rooted in the very heart and Soul, that it being well cultivated, may bring forth fruit profitable for Mankind: but there Religion spends almost its whole force in Circumcision, and in some other things, that of themselves are neither good nor bad. Finally here, in Christianity, a moderate use of Meats and Wine is allowed of: but there in Mahumetism Men are forbidden to eat Swine's flesh, and to drink Wine: which notwithstanding is a great gift of God, beneficial both for body and mind, if it be soberly taken.  
And truly, it is no wonder, if some childish rudiments were taught before the most perfect law, as that of Christ is: But after the promulgation thereof, to return again to types and figures were preposterous. Neither can any just reason be given why, after Christian Religion, which is far the best, it should be fit that any other should be brought forth.   

SECT. IX. Answer to the Mahometans Objection, concerning the Son of God.  
THE Mahometans tell us, they are not a little displeased with us, for saying, that God hath a Son, seeing he useth not a Wife: As though the word Son could not have a more divine signification in God. But mohammed himself attributes many things as dishonourable and ill-beseeming God, as if he should be said to have a Wife.  
Thus he saith, that God had a cold hand, which himself knew by experience: that God was carried in a chair, and the like.  
Howbeit, when we say, that Jesus is the Son of God, we do but signify the same thing that he means, when he calls him the word of God: For the word is after a sort begotten of the mind. Add further, that he was born of a Virgin, only by the operation of God, supplying the virtue or efficacy of a Father: that by the power of God, he was carried up into Heaven; all which being confessed even by Mahumet himself, do show that Jesus by a singular prerogative and peculiar right, may and aught to be called the Son of God.   

SECT. X. Many absurd things in the Books of Mahumetans.  
BUT on the other side, it would be long to relate how many things there are, contrary to the truth of history; and many things very ridiculous in the writings of the Mahometans. Such is that fable of a fair and beautiful Woman, that learned a solemn charm or Song of some Angels that were drunk, whereby she was wont to ascend into the Sky, and likewise descend again; and ascending once a great height into Heaven, she was caught of God, and there fixed, and made that Star which is called Venus.  
Like to this, is that of a mouse in Noah's Ark, that was bred of an Elephant's Dung: and a Cat of the breath of a Lion.  
More specially, that most notorious fiction, concerning Death to be changed into a Ram, that must remain in the middle space between Heaven and Hell: And the Fable of sweeting out their good cheer in the other life: When likewise (they imagine) there shall be whole troops of Women assigned to every Man for pleasure of carnal copulation. All which are so very egregious absurdities, that whosoever believes them, deserves to be stupefied and given over to a reprobate sense for his iniquity; specially such a one as lives where the light of the Gospel shineth.   

SECT. XI. A Conclusion directed unto Christians, admonishing them of their duty, upon the occasion of what hath formerly been handled.  
AND thus having ended this last disputation against the Mahometans, there follows a conclusion of the whole, not to aliens or strangers, but to all sorts of Christians, of what Name, Nation, or Quality soever they be: Showing briefly the use or application of what hath hitherto been delivered; to the end those things may be followed and sought after, which are good; and on the contrary, the evil eschewed.  
First of all, that they lift up pure hands and hearts unto that God, who of nothing made all visible and invisible things; having sure confidence in him, that his providence and care watcheth over us; seeing that without his permission, not so much as a Sparrow falls to the ground. And let them not fear those which can only kill the body, but rather let them fear him that hath like power both over soul and body. And let them not only trust in God the Father, but also in Jesus Christ his Son, since there is no other name upon Earth, by which we can be saved: And this they may rightly do, if they be verily persuaded that eternal life is prepared, not for such as in word only call God their Father, and Jesus their Lord, but for such as frame their life according to the will of Jesus, and their Father which is in Heaven.  
Furthermore, Christians are admonished faithfully, and with due care to preserve the doctrine of Christ, as a most precious treasure: And for this cause, let them often read and meditate the Books of the Holy Scripture, whereby no Man can be deceived, unless first he deceive himself. For the Authors and Penmen of those Writings were more just and full of Divine Inspiration, than that they would deprive us of necessary truths, or cover and conceal the same with any clouds.  
Howbeit, for the right understanding hereof, we must bring a mind disposed and prepared to obedience: which if we do, than nothing shall be hid from us, which ought to be believed, hoped for, or done by us: And by this means, that holy Spirit will be cherished and excited in us, which is given us for a pledge and earnest of our future happiness.  
Moreover, I deter Christians from imitating the Pagans: first, in their worship of false Gods, which are nothing but vain names, which evil Daemons use to alienate our minds and affections from the worship of the true God. Wherefore we cannot possibly participate with them in their services, and expect to receive benefit by the Sacrifice of Christ. Secondly, neither may Christians imitate the Heathen in their licentious and dissolute manner of life; having no other Law, than what is suggested by lust, and prompted by sensual desire: from which Christians ought to be far removed; who should not only far excel the vicious and profane Pagans, but likewise the Lawyers and Pharisees among the Jews; whose righteousness consisting only in some outward performances, could never bring them to the heavenly Kingdom.  
Circumcision that is made with hands, is now nothing worth, but it is the inward Circumcision of the heart, the keeping of God's commandments, the new creature, faith that is perfected in love, which make Men known to be true Israelites and mystical Jews, that is, praisers of God, and commendable in his sight. The distinction of meats, the Sabbaths and feast-days were but types and shadows of things, which exist in Christ and in Christians.  
In like manner, by occasion of Mahumetism, these Admonitions are given, that our Lord Jesus foretold, that after his time there should arise false Christ's and false Prophets, which should lie, and say they were sent of God. But suppose that an Angel should come from Heaven, yet we may not receive or entertain any other doctrine than that which Christ hath left us, confirmed by so many testimonies. For God, who at sundry times, and in divers manners spoke unto the godly that lived in times past, hath in these last days spoken unto us by his Son, the Lord of all things, the brightness of his Father's glory, and the express Image of his substance, by whom all things are created that ever were or shall be; who upholdeth and governeth all things by his power, and having purged our sins, is now set at the right hand of God, and hath obtained a dignity above Angels: and therefore nothing can be expected more magnificent than this Lawgiver.  
Upon the same occasion Christians are remembered, that the weapons of Christ and of their Christian warfare, are not such as Mahumet used, but spiritual, able to cast down strong holds, and every thing that exalteth itself against the Knowledge of God. For our buckler, we have the shield of faith, whereby we may repel the fiery darts of the Devil: For a breastplate we have righteousness, or integrity of life: The hope of eternal salvation is a helmet, which may cover the weakest part: And for a Sword, we have Words delivered from God, which pierce into the most inward parts of the Soul.  
After this, follows the exhortation to mutual concord, which Christ at his departure so solemnly, and with such earnestness commended unto his Disciples. There ought not to be many Masters and Doctors amongst us, but we must have one Master, even Jesus Christ. All Christians are baptised unto one name, wherefore there ought to be no Sects or Divisions among them: for the cure and remedy of which evils, those Apostolical say are suggested; as, let no man think more highly of himself than he ought to think; but let Men be wise with sobriety, according as God hath dealt to every Man the measure of faith. If any do not so well conceive and rightly understand all things as they ought, than their weakness must be born with: that so without any brawlings or fall out, they may be sweetly united and knit together with us. If any do excel the rest in understanding, it is but meet also that they surpass them in love, in holy affection and endeavours to do them good. And as for those that in some points are of different opinion from such as hold the truth; God's leisure must be waited for, until it please him to reveal the same truth, that yet lies hid from them: and in the mean while those things which are agreed upon, must be steadfastly kept and duly practised.  
We know now in part only, but the time shall come, when all things shall be known most plainly, and after a perspicuous manner. This also I beg of every one, that they do not unprofitably detain the talon committed to them upon trust; but that they endeavour by all means possible to win others unto Christ. For which purpose, we must not only use good exhortations, and wholesome speeches, but also the example of good life; that so the goodness of our Master may appear by his servants, and the purity of the law by our landable actions.  
Lastly, my Discourse returning thither, where it began, I entreat such Readers, as are my Countrymen, that if hereby they reap any good, they would give thanks to God for it: And if any thing be less pleasing to them, they would have a regard both to the common infirmity of man's nature, that is prone to error; and to the time and place wherein this work was rather hastily brought forth, than elaborately composed.    

THE SEVENTH BOOK OF THE TRUTH OF Christian Religion: Against the Present ROMAN CHURCH.   

The Seventh Book OF THE TRUTH OF Christian Religion.  

SECT. I. An Introduction, showing what makes the Addition of another Book necessary.  
IF those Apostolical Exhortations, which conclude the last Book, had been carefully followed; there would have been no need of saying any more, for the confirmation of men's minds in the belief of the Truth and Certainty of the Christian Religion. But the unhappy differences which are among Christians, and which are maintained with unspeakable animosities and hatreds (nay with anathemas also, which one part pronounces against the rest) have made many Men doubtful which of these hold the true Christian Faith, for which the Apostle exhorts us most earnestly to contend; and in this doubtfulness, there are some who embrace none at all.  
For we see the Eastern Church disjointed from the Western: and the Western divided into three great parts, every one of which condemn the other two: and all of them are subdivided into several little parties by variety of opinions; for which they contend with the same zeal, that they do for the Faith of Christ. Which is thereby disgraced; and reputed by some to be of no greater certainty, than those dubious opinions.   

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

SECT. III. As appears even in the Roman Church, which hath given the greatest scandal.  
THE Church of Rome itself, which now makes the greatest differences in the Christian World, requires nothing more at this day to be believed by those, that are by Baptism received into the Church of Christ; but only those things which are contained in the Creed, commonly called the Apostles. This Creed is recited there by the Priest, and this alone, when he comes to the Font; and he interrogates the Persons to be baptised (if they be adult) or their undertakers (if they be Infants) about no other belief. Upon the profession of which, he bids them enter into the holy Church of God, that they may receive the Celestial blessing from the Lord Jesus Christ, and have a part with Him and with his Saints: And having again examined adult Persons, ask them, Do ye believe in God the Father Almighty, etc. and mentioning no other Articles of Faith, he baptises them; and declares them to be regenerate, and to have remission of all sins. And so do we do here; nor is there any different practice in any other part of the Christian World; but every where it is sufficient to consent to this Creed: which is nothing but a brief explication, what we are to believe concerning the Father, the Son, and the Holy-Ghost, in whose Name we are baptised.  
If there were any thing beyond this, which we are necessarily bound to believe, it should have been then propounded when we were admitted into the state of Christianity. For Baptism gives us a right and title to Salvation (if we do not forfeit it afterward by Apostasy, or by a wicked life) and this Faith (with a promise to live according to it) gives us a right to Baptism.  
Herein indeed the Roman Church contradicts itself, in decreeing many other Articles of belief, without which it declares Men cannot be saved; and yet receiving Men at Baptism into a state of Salvation, without demanding their consent to any such Articles. But so they do in many other things, and cannot avoid it: while they forsake the ancient Universal Rule; and set up their own private Authority, to impose what they please, under pain of Damnation.   

SECT. IU. But both contradicts itself, and departs from the Ancient and truly Catholic Church.  
FOR that no such things, as they would now oblige all Christians to believe, were anciently exacted, it appears most manifestly by Irenaeus and Tertullian (to name not others) in several places. Who call the Creed now mentioned, the Rule of Truth, and the Rule of Faith: which the Church throughout all the World, saith Irenaeus (though it be dispersed to the most extreme parts of the Earth) received from the Apostles and their Disciples: and believes, as if there were but one Soul and one Heart, in so many Men: and with a perfect consent preaches and teaches, and delivers these things, as having but one mouth. For though there be divers Languages in the World, yet one and the same Tradition prevails every where: For neither the Churches in Germany believe otherways, or deliver any thing else; nor they in Spain, nor they in France; nor they in the East; nor they in Egypt; nor they in Libya; nor they that are founded in the midst of the World. But as the Sun is one and the same in the whole World: So is the preaching of the Truth, enlightening all Men, who will come to the knowledge of it. And neither he who is most eloquent among the Governors of the Church, preaches any thing different, (for no man is above his Master) nor doth he that is weakest in speech lessen in the least this Tradition. For there being one and the same Faith, he that hath most to say cannot enlarge it; nor he that hath least, diminish it.  
Thus they declared their minds in those early days; when there was no Catholic Man or Woman in the World, required to believe any of those Doctrines, now in controversy between us and the Roman Church: (and set down in the Creed of Pope Pius iv as necessary to Salvation) but they all contented themselves with the simple belief of those things which the Apostles have delivered in their Creed; the greatest Men in the Church delivering no more, nor the meanest saying less. And with this wise and good Men satisfied themselves in times succeeding, as appears by this remarkable passage of St. Hilary, in his little Book, which he himself delivered to the Emperor Constantius. Where he thus complains, Faith is now enquired after; as if we had none. Faith must be set down in writing; as if it were not in the heart. Being regenerated by Faith, we are now taught what to believe; as if that regeneration could have been without Faith. WE LEARN CHRIST AFTER BAPTISM; AS IF THERE COULD HAVE BEEN ANY BAPTISM, WITHOUT FAITH IN CHRIST.   

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

SECT. VI Answer to an Evasion from the force of the foregoing Argument.  
TO pretend that all those Articles of Faith, which they now impose, though not expressly mentioned in the Creed, yet are contained in one Article of it, Viz. in the belief of the Holy Catholic Church; is, in effect, to make all the rest of the Creed unnecessary, and to establish this sole Rule of Faith in the room of it. For if by believing the Catholic Church, we are to understand, as they would have us, whatsoever the Catholic Church propounds: than it had been enough to have said to those Catechumen that came for Baptism, Do you believe in the Holy Catholic Church? and to add any more had been utterly superfluous.  
But the vanity of this further appears, in that none of the ancient Doctors who have expounded the Creed (and there are many of them) have given any such sense of that Article of the Catholic Church: Nay, it was not in the most ancient forms of Faith: nor doth the Church truly Catholic teach any thing as necessary to be believed to Salvation, but what is contained in the Creed. For we do, in their own sense, believe the Catholic Church; but not the Roman Catholic Church (which their Creed will have to be the Mother and Mistress of all Churches:) because, to omit many other absurdities which are in it, there was a Catholic Church before there was a Roman: and to say, that they believe the Catholic Church, meaning thereby the Roman, is nothing more than to say, they believe themselves.   

SECT. VII. Their absurd Explication of the Unity of the Catholic Church.  
NOTHING therefore can be further from the Truth, than that Explication of the Unity of the Catholic Church; which is delivered in the Roman Catechism, published by the Authority of the same Pope Pius iv in pursuance of the Council of Trent. Wherein the Catechumen is taught to believe and profess, that the Catholic Church is one, not only because of one Faith (and other reasons mentioned by the Apostle, Ephes. iv.) and because it is subject to one invisible Governor, which is Christ: But, because it is subject also to one visible Governor, who holds the Roman Chair, the legitimate Successor of St. Peter. Concerning whom it is the unanimous opinion of all the Fathers, that this visible Head is necessary to constitute, and conserve the unity of the Church. And to this Head or Pastor, Christ hath given the authority of ruling and governing the whole Church, as the Vicar and Minister of his Power.  
Thus that Catechism teaches, in the First Part, the IX. Article, n. 11, 12, 13. Which (besides that it is confuted by the plain demonstration now mentioned; that Christ had a Catholic Church, which had unity in itself, when there was no Roman Church) is directly contrary to the constant Doctrine, not only of the Scripture; but of all the Fathers; (whose consent they falsely boast of) and of many Popes of Rome; and of Councils also, both General, and particular; even of the Councils of Lateran and Trent; which by approving the Five First General Councils, who condemn this Supremacy of the Bishop of Rome, do in effect condemn it themselves.   

SECT. VIII. Which forbids us to join in Communion with them, upon such Terms.  
TO that Church than we ought to adhere, which hath kept the Rule of Faith, once delivered to the Saints; simple, and unmixed with humane inventions. Which if we admit, as necessary to Salvation; we betray the truth of Christ, and are false and unjust to innumerable Christian Brethren: who by Baptism are admitted into a state of Salvation, but hereby unmercifully cut off from the Body of Christ; though they have that Faith, which makes them true Members of it.  
This is the Great Crime of the Roman Church; and may suffice, instead of all other demonstrations, to prove that they have corrupted themselves, and departed from the simplicity that is in Christ. For this very Article alone (which is a part of their Faith) that there is no Salvation, but by union with the Roman Catholic Church, and that by subjection to it; thrusts out of Heaven, not only the ancient Christian pious Emperors, who refused such subjection: But many of their ancient Popes, who acknowledged their subjection was due to the Christian Emperors; together with the ancient Patriarches and Fathers, assembled in many Councils; and the most famous Christian Churches; the most glorious Martyrs and Saints of Christ, that the best times of Christianity have known; and, to say nothing of after Ages, the present Christians of Greece, Russia, Armenia, Syria, Ethiopia; who by this Article of subjection to the Catholic Roman Church, are all excluded from Christian communion, and must perish everlastingly.  
For Bellonius says, that in his travels he met with Nine sorts of Christians at Jerusalem; Eight of which Nine know nothing of this Universal Bishop, or do not regard him: and of the Ninth, there is scarce half that acknowledges his Authority.  
And yet there are Men among them, of no mean note and number, who have the confidence to tell us, that by the Catholic Church, which we are bound to believe, is to be understood the Bishop of Rome: whose Declarations, when he will determine any thing to be of Faith, we all ought to receive. And though we are assured, as much as are that there was such a Person as St. Peter, that Christ never gave him (much less his Successors) any Authority at all over his whole Church: Yet now, to deny the Pope's Supremacy is such a Heresy, that let a Man be never so Orthodox in all other points of the Catholic Faith, this alone is sufficient to make him be excommunicated and cut off from the Body of Christ.  
Witness our King Henry VIII. who was excommunicated, and his Kingdom given away for no other fault, by a Bull of Paul the Third: who affirms in the beginning of that Bull, that herein he acted by Divine authority; which (according as God saith in the Prophet Jeremiah) had set him over Nations and Kingdoms, to root up and destroy, as well as to build and plant; having the supreme power over all Kings and People. throughout the whole Earth. Which certainly is such new Language, never known in the Church for many Ages; that they who are not convinced thereby of the corruption of Christian Religion in the Roman Church, have their Eyes blinded with the Worldly Splendour of it.   

SECT. IX. But on the other side, not to slight Episcopal Authority.  
YET on the other hand, it must be acknowledged, that this enormous power which they have usurped, is a very strong proof of the high Authority of Christian Bishops in the Church; and of the great reverence that was paid to them by Christian People. Who otherways would never have thus submitted to their will and pleasure; had not the obedience which they had been wont always to yield to their authority, disposed them to be brought by little and little under an absolute subjection.  
Nor would there have been reason for those Cautions, which St. Peter gives to the Governors of God's Church (not at Rome, but elsewhere, 1 Pet. 5. 2, 3.) not to Lord it over them: if they had not been invested with a power, which all Christians reverenced so much, that it might more easily be abused, than contemned; and sooner persuade People to follow them with a blind obedience, than to slight their judgement, and refuse to conform to their Injunctions.  
And therefore whosoever they are that now despise all Ecclesiastical Authority, we may be sure they have swerved from the true Principles of Christianity: and they also are altogether inexcusable, who shake off the Episcopal Government, and refuse to be subject to it, under a pretence that there ought to be an equality among Christ's Ministers. Which as it is against the practice of the whole Church for many Ages, from the beginning: So directly opposes the Institution of Christ, who set his Apostles in a superiority to the LXX; as his Apostles set such Men as Timothy and Titus in a superiority over the Presbyteries of those Churches, which they could no longer attend themselves.   

SECT. X. Arguments enough in the foregoing Books, to prove the true Christian Religion not to be sincerely preserved in the Roman Church: one is their way of worship.  
IT would be easy to show how much the Roman Church hath deviated from the Rule of Faith, by considering particularly the falsity of every one of those Doctrines which they have added to the ancient Creeds. But it will be more proper, in so short a Treatise as this, only to bring to the Readers mind some Principles in the foregoing Books; which direct us as plainly to reject Popery, (and upon the very same ground) as those false Religions, for whose confutation he alleges them.  
And First, let the Reader again weigh his Arguments against the worship of the Pagans, and he will find them, in several things, as strong against the worship of the Roman Church: whose practices, it will hereby appear, are no less faulty than their Faith. As for example, in the worship of Angels, and Saints.  
For the former, They should not only (as he discourses there, Book iv) in their very worship make an evident difference between the most high God and those Angels to whom they commend themselves, (which they do not do in the Roman Church, but quite contrary, in the external acts of adoration have none that are appropriated to God alone, but are all common to him with others; as adoration, invocation, burning incense, nay offering the Sacrifice of the Mass in their honour, and making vows to them) but be satisfied also what order there is among the Angels; what good may be expected from each of them; and what honour the most high God is willing should be bestowed upon every one of them. All which being wanting; (for there is nothing revealed about such matters) it is plain from thence, how uncertain that Religion is, and how much safer it would be for them to betake themselves, as we do, to the worship of Almighty God alone. Especially for that, to whomsoever He is favourable, to them the holy Angels must needs be kind and serviceable (though no Petitions be made to them) being the Ministers and Servants of the most High: who hath revealed this to us, that He hath made them all subject to Jesus Christ; to be sent forth by Him, for the good of those who shall be heirs of Salvation. In the number of which, they, above all others, have reason to hope to be, who have so great a respect to His Majesty, and confidence in his Goodness, that for fear of offending Him, they dare worship none but Himself alone: resting assured, He will deal well with them, even for this reason; because they have such a regard to Him, as not to presume without his warrant and authority, so much as to recommend themselves to Him, by any Angel in Heaven, though never so great; but by his only begotten Son Jesus Christ alone, who is the Head of them all, and whom He hath consecreated to be our perpetual Intercessor with Him.  
The like we may say of the Worship of Saints; to whom all Prayers are fruitless and vain, unless they be able to do something for their Supplicants. Of which they have no certainty; nor is there more ground to say that they can, than that they cannot; but rather less ground: since it is inconceivable how they should be able to hear and assist so many, as address themselves to the same Saint, in several far distant parts of the World: without supposing them to be equal to our blessed Saviour (for they have as many, if not more, Supplicants as He) by such an union as He hath with the Divinity.  
They worship also, which is still worse, such for Saints, as never were in being; and others whose Saintship there is too much reason to question, being apparently guilty of such crimes, as are inconsistent with it. For instance, our Thomas à Becket (by whose blood, they have prayed our Lord Christ, that they may ascend into Heaven; and do still pray, (upon Decemb. 29.) that they who implore his help may have the saving effect of his petitions) whom our Forefathers, even in the time of Popery, looked upon as a perjured Person, and as a Traitor: being not only called so by the King; but in Parliament accused of Treason, the Bishops as well as others being present; and the Bishop of Winchester pronouncing the sentence against him.  
In short, the Devotions of the Roman Church are so like the ancient Idolatry; that the cunningest Man in the World cannot find any difference, without a great many nice and subtle distinctions: which in practice make no difference at all.   

SECT. XI. Another is the way of promoting their Religion.  
THERE is this Argument also against it (as Grotius speaks of Paganism, Book 4. Sect. 10.) taken from the Religion itself; that if it be not supported by humane power, or policy, immediately it falls to the ground. For as the Church of Rome (it hath been observed by wise Men of our own) got and increased its absolute Authority over men's consciences, by obtruding on the World supposititious Writings, and corrupting the Monuments of former times; by false Miracles, and forging false stories; by Wars also and Persecutions; by Massacres, Treasons and Rebellions; in short, by all manner of carnal means, whether violent or fraudulent: so take away these supports, and that Religion cannot stand by its own strength.  
And truly his reason in the Third Section of the same Book against the Paganish worship, that it was from evil Spirits, because they instigated their Worshippers to destroy them that worshipped one God; holds good still (if there be any force in it) to prove the Roman Church not to be acted by the good Spirit of God; because they would not let those live (had they sufficient power) who worship only one God, the Father, Son, and Holy Ghost; and content themselves with the Belief before mentioned, into which they were Baptised; not presuming to superadd any thing else, as necessary to Salvation.  
And, which is worse, while they have been most cruel to those, who for fear of offending God, dare not allow the worship they give to Saints, which they think belongs to him alone; nor fall down before the Sacrament and adore it, as very God Himself: They have tolerated such without any censure, who have raised St. Francis into an equality with, if not superiority unto, our blessed Saviour; and made the blessed Virgin a kind of Goddess; nay called the Pope the King of Kings, and the Lord of Lords; giving him such a power over all Kings and Kingdoms, as sober Men among themselves are ashamed to own. Which is just after the example of the Pagans, among whom, as Grotius observes, it was lawful for the Poets, to sing what they pleased, though never so lewd, concerning the Gods, and for the Epicures to take Providence out of the World: while the Jews were made ridiculous, and the Christian's most barbarously used, as if they had been the vilest of Mankind. Of which more anon.   

SECT. XII. The Romanists themselves overthrow their own Religion.  
THAT argument also which he urges for Christianity against the Pagans, that the chief Points of Christian Doctrine, were acknowledged by some or other of the best and greatest among them; may be used by us also for the Faith to which we now hold: there being several learned Writers in the Roman Church, who have acknowledged our belief to be sufficient to Salvation; and the Points which they have superadded, having been looked upon by the most excellent Persons among them, only as mere Scholastical opinions; and not certain Truths, of which we can have a full assurance.  
Here I might show, how the sufficiency of the Scripture hath been owned; and the Apostles Creed likewise confessed to contain all things that are absolutely necessary to be believed to salvation. But because I would not have this Book swell above the bigness of the foregoing, I shall let them alone: and instance only in the Doctrine of Transubstantiation, which is now pressed with so much violence upon the Christian World; but most plainly condemned by Gratian in their Canon Law, and by the Author, or Authors of the Canon of the Mass itself.  
About the former we may be satisfied out of the Decretum, if we look into the Third part, and the second Distinction, concerning Consecration. Where in the XL VIII. Chapter out of St. Austin and Prosper, he says, The heavenly bread, which is truly Christ's flesh, suo modo, after a sort or manner is called the Body of Christ: whereas revera in truth it is the Sacrament of his Body, which was hanged upon the Cross: and the sacrificing of the flesh of Christ, by the hand of the Priest, is called his death, and passion, and crucifixion, not in the Truth of the thing, but in a signifying mystery. Which words are so directly against the present sense of the Roman Church, that no Protestant can speak more expressly and clearly against it; nor desire a plainer confutation of it; unless it be that of the Gloss upon those words, which is this: The celestial Sacrament, which truly represents the flesh of Christ, is said to be the Body of Christ; but improperly: whence it is said to be so, suo modo, sed non rei veritate, after a manner, but not in the truth of the thing. So the sense is, it is called Christ's body; that is, it is signified thereby.  
And if we look further into the LII. Chapter, we find he saith Christ was sacrificed but once, in semet ipso, in himself, when he hung upon the Cross, etc. Yet is offered daily in Sacramento, in the Sacrament, which the Church frequents in memory of that thing. Which Sacrifice in the next Chapter he calls exemplum, the example, or resemblance of that upon the Cross, offered in remembrance of his Death. Which is sufficient to convince us that they believed in those days, as we do now, and not as the Roman Church doth; else He would not have called that, which he says was truly the flesh of Christ, the heavenly bread. But to put all out of doubt, let us turn to the lxxii. Chapter, and there we find these remarkable words out of St. Austin, which fully explain the business, Because it is not lawful for Christ to be devoured by our teeth, therefore our Lord would have this Bread and this Wine in a Mystery, by consecration of the Holy Spirit, to be potentially created his flesh and blood, and to be daily mystically offered for the life of the World. They are potentially then or virtually made his Body and Blood, though but Bread and Wine in themselves: and of this Sacrifice which is thus wonderfully made in commemoration of Christ, (as he adds out of St. Hierom, Chap. lxxvi.) it is lawful to eat; but of that which Christ offered on the Cross, secundum se, according to itself none can eat.  
But the Canon of the Mass will more abundantly convince us, that he or they that made it, did not believe any thing of Transubstantiation. For First, after the Consecration of the Bread and Wine, the Priest signs them ten times, at least, with the sign of the Cross: which can have no excuse made for it, (but is the greatest impudence) if it be indeed Christ Himself who lies before the Priest, whom he thus crosses; For sure he doth not intent to bless Christ, or to drive away the Devil from him, or any such like thing, for which those Cross are used in that Church.  
But more than this, (2dly,) it is observable, that after Consecration also, the Priest still calls Christ's Body, Panem Sanctum, the holy Bread of Eternal life; which shows that, when this Rule was made, they believed the Bread to be still remaining.  
A further Indication of which, is, that (3dly) the Priest proceeds to beseech God, that He would vouchsafe to look upon that Sacrifice of his gifts, with a propitious and serene countenance; and to accept them, as He did the gift of his Servant Abel, and the Sacrifice of Abraham, and that which his Highpriest Melchisedeck offered to Him. Which is most absurdly spoken, if the Priest there offer Christ himself unto God; For than he intercedes with him for our Intercessor, as if he needed our Prayers: and besides, compares Him with the first-fruits of the Flock, and the spoils of War; which is so incongruous, and so much below his heavenly glory, that an unprejudiced Man cannot but think, they who composed that Prayer, looked upon those gifts which they offered, as still Bread and Wine.  
Which appears more fully (4thly) from what follows in the next Prayer, where, bowing profoundly, and laying his hands upon the Altar, the Priest humbly entreats God in this manner; Command these things to be carried by the hands of thy holy Angel, to thy high Altar, into the presence of thy Divine Majesty. Where there are two plain testimonies against their present doctrine. For First, nothing but the Bread and Wine can be called haec these things; which in no propriety of speech can signify the very natural body of Christ. Who (secondly) can by none of God's Angels be carried into Heaven, being there already; nor brought more than He is into the presence of the Divine Majesty, where He was before the Priest said Mass, and sits for ever there at God's right hand.  
Had they that composed this Prayer believed any thing of Transubstantiation, they would have said, (and could not have said otherways, if they said any thing of this matter) Almighty God, behold here, before me upon thy Altar, lies thy only begotten Son Jesus Christ, by my sacrifice unto Thee: that very Christ who is at thy right hand, I now take into my hands to present unto thy Majesty, under the form of Bread and Wine. Him thou canst not reject, nor me his Priest, who offer Him unto Thee, etc. Or some such like words, more befitting their present notions, than desiring an Angel may carry what the Priest offers, and present it unto GOD.  
But we find quite contrary, which is the last thing I shall observe, that in conclusion, the Priest acknowledges, that by Christ Jesus God always creates, and sanctifies and quickens, and blesses (making a cross upon the Host and the Chalice, at every one of those three last words) all these good things. Which can be meant of nothing but the Bread and Wine consecrated to the commemoration and representation of Christ's body and blood sacrificed for us. For Christ's own very natural body and blood cannot in any tolerable sense, be said to be continually created and quickened, or made alive: unless you will suppose him to have been dead before, nay not to have been at all. For creation implies the thing not to have been; and vivification, not to have been then alive, when it was quickened.  
Yet this fancy, of Christ's real presence in the Sacrament, by Transubstantiation, against which there are such numerous Testimonies in their own Communion Service, is now become the main Article of their Religion. For we all know, to our great grief and astonishment, that when the public Authority of this Realm was on their side, subscription was not urged to any Article of their Religion upon such violent and bloody terms, as unto this of the Real Presence. The Mystery of which iniquity, as a great Man of our own said, in the Age before us, cannot be better resolved than into the powerful and deceitful working of Satan; who delights thus to do despite to our Lord, and to his Religion; by seducing his professed Subjects into a belief of such things as make them and Him ridiculous unto unbelievers; and engage them in the worst kind of Rebellion, he could imagine, by worshipping Bread and Wine instead of their Saviour: and all this upon the least occasions and shallowest reasons.   

SECT. XIII. Other Instances of it.  
BUT besides these plain confessions of that Church against itself, there are many other things, (which I shall but just name) wherein we have the testimony of several of their own learned Men (ready to be produced) for our, and against their belief: proving clearly that the present, is not the old Religion of that Church; but that they have brought into it many Innovations: by adding to the Canonical Books of Scripture; by making their vulgar Latin Translation of the Bible (about which they themselves cannot agree) authentical; by forbidding the People to read the holy Scriptures in their own Language; and by denying them the public Prayers in a Language they understand; by giving the Pope, not only a new Title of Universal Bishop, but an authority and jurisdiction, which was never heard of for many Ages; by increasing the number of Sacraments, and altering their nature; by taking away the Cup from the People; and turning the Sacrament of Christ's body and blood into a proper expiatory sacrifice; by celebrating the Eucharist, without any body to communicate; by setting up Images in Churches, and ordaining Religious Worship to be given to them; by invocating Saints and Angels; (as was said before) and by the Doctrine of Purgatory, and Indulgences, and many other; together with a vast number of strange ceremonies, in the making holy water, consecrating bells, etc. For which no antiquity can be pretended.  
The woeful effect of which is this (if we may speak the plain Truth) that by pressing upon men's belief a great deal too much, and placing great virtue in trifles, they have tempted Men to believe nothing at all. As is apparent from hence; that where and when (as an excellent Writer of our own speaks) this Religion hath most absolutely commanded, there and then Atheism or Infidelity hath most abounded. And how should it do otherwise? when, as he observes, so many lying Legends have been obtruded upon men's belief, and so many false Miracles forged to justify them, as are very likely to make suspicious Men question the truth of all: And so many weak and frivolous ceremonies devised, and such abundance of ridiculous observances in Religion introduced, as are no less apt to beget a secret contempt and scorn of it in witty Men: and consequently Atheism and Impiety; if they have this persuasion settled in their mind (which is endeavoured to be rooted in them from their childhood) that if they be not of that Religion, they were as good be of none at all: And when a great part also of the Doctrines now mentioned, so apparently make for the temporal ends of those who teach them; that sagacious Men can scarce forbear thinking, they were on purpose devised to serve those designs: That particular doctrine also of Transubstantiation being so portentous, that joined with the forenamed persuasion, of No Papists no Christians, it hath in all probability brought more than Averro to this resolution; since Christians eat that which they adore, let my Soul be among the Philosophers: And lastly, the pretence which is so common, that there is no ground to believe the Scriptures, but their Church's infallibility; and yet no ground to believe their Church's infallibility, but some Texts of Scripture; being too plain a way to lead those who discern the labyrinth wherein they are, to believe neither Church nor Scripture.   

SECT. XIV. Whereby they have spoiled Christianity, as the Pagans did the Natural Religion.  
THESE things, which have been already urged by the Writers of our Church, for the conviction of those who are capable of it, I repeat here again; because they seem to me very powerful for the preservation of those, who are not already tainted, or too far gone in that delusion. Which is so great, that (to sum up all belonging to this Head) we may safely say, Popery is just such a depravation of the true Christian Religion, as Paganism was of the Natural Religion. There cannot be a righter conception of it, than this; which appears too plainly, in the absurd doctrines and opinions, which they have mingled with the Christian Faith; in their multiplied superstitions; in their fabulous relations of the Saints, wherein they have surpassed the very Poets themselves; and (to pass by the rest) in their prostrating themselves before Images; and giving religious worship to Men departed.  
Which last instance, furnished the Pagans of Cochin with this answer to the Jesuits (as Christoph. Borrus, one of that Order, relates) when they pressed upon them the belief of one God, and no more. We do believe it, said they; but those whom you see us worship in their Images, were Men of great Sanctity; whom pious People therefore worship according to their merit, just as you give to the Apostles and Martyrs and Confessors divers degrees of honour and religious service, as you know them to have excelled in virtue and piety. And that they might confirm this to be their sense of the Divinity, they bid the Jesuits observe one part of the Altar in their Temple to be void of Images, and to be hid in an obscure and dark place; which they said was the proper seat of the most high God, the Maker of Heaven and Earth, who could not be represented in any form and shape: and that the Images which stood about that place were the representations of their Intercessors with Him; who having great power with the most high God, did obtain many gifts and blessings for those that invocated them. How this differs from the notions of the Roman Church, I do not see; unless it be in this, that they have sometimes adventured to represent God himself in a shape. Otherwise the worship is the very same (the dead Men, who are the objects of it, only changed) and may very well justify us, if we say, (and therein we speak very moderately) that their worship is an Image, at least, of the ancient Idolatry. And moves them (to make the resemblance more perfect) unto the very same rage and violence, which was in the Pagans, against all those that differ from them, and cannot consent to worship God in that way: prosecuting them with all manner of cruelty, as if they were utter enemies of God, and of all Religion.  
By which we may certainly know that they are so far from being the only true Christians, that they are a very degenerate part of Christ's Church: wanting that great mark of his faithful Disciples, to love one another, even as Christ loved us. To which they are such strangers, that quite contrary, they not only hate and persecute, but endeavour, as I said, to root out those from the face of the Earth; who obediently believe all that they can find our Lord and his Apostles have delivered; and profess they are ready with all their hearts to receive and do, whatsoever any body can further teach them, to be his mind: Nay, are very desirous and diligent to know it; sparing no pains to understand the whole Truth, as it is in Christ Jesus.   

SECT. XV. Answer to what they say about Miracles.  
THEY pretend indeed abundance of Miracles wrought in their Church, as a sufficient condemnation of those who obstinately refuse to invocate Saints, to worship their Images and the consecrated Host, to believe Purgatory and all other things, for the proof of which these wonders are alleged. But herein also they imitate the Pagans, who were guilty of the like deceit: and the same answer will serve here, which Grotius gives there (L. iv. Sect. 8.) in his confutation of the old Idolatry. For First, the wisest Men among them have rejected many of these Miracles, as not supported by the testimony of any credible witnesses; nay, as plain fictions. Others also of them, which are pretended to be of better credit, happened in some private place, in the night, before one or two Persons: whose eyes crafty Priests (as he speaks) might easily delude with false shows and counterfeit appearances of things. And further, there are others which only raise admiration among People ignorant of the nature of things; and are no true miracles.  
I deny not, but there may have things been done among them, which no humane power could effect by the strength of natural causes; and yet no Divine, that is, omnipotent Power be needful to their production. For those Spirits, which are interposed between God and Man, are able by their nimbleness, cunning, activity, and strength to make such strange application of things (very distant) one to another, as shall astonish the Spectators with wonderful effects. But there is too great reason to think they are not good Spirits, that do these feats; because they revive hereby the ancient superstition, or uphold the Image of it still in the Christian World; to the great dishonour of our Saviour, and the endangering the Souls of his People. Who have been so far misled, as not only to fancy great Virtue in the Images of the Saints; and to cry up also some Images, particularly of our Lady (of Loretto for instance) as endued with some singular power and virtue, which is not to be found in others: but to honour them so highly, as for one Miracle said to be done by a Crucifix, to report a hundred to be wrought at such or such a Shrine of hers.  
It is very considerable also (to omit the rest) which he notes, in the V Book, out of the Law of Moses; that it supposes God might permit some wonders to be done, only for their trial; whether the People would persist in the worship of the true God; which had been confirmed by undoubted and far greater and more numerous Miracles. Read Deuteron. xiii. 1, 2, 3, etc.  
This is excellently expressed, and with advantage, by a great Man of our own; in these words, or to this effect. The Doctrine which we believe, that is, the Bible, hath been confirmed, as is confessed on all sides, by innumerable supernatural and truly Divine Miracles; and consequently the Doctrine of the Roman Church, which in many points is plainly opposite to the Bible, is condemned by them: I mean the Miracles of Christ and his Apostles. And therefore if any strange things have been done in that Church, they prove nothing but the truth of Scripture: which foretold, that (God's Providence permitting it, and the wickedness of the World deserving it) strange signs, and wonders should be wrought, to confirm false doctrine; that they which love not the Truth might be given over to strong delusions. So that now we have reason rather to suspect and be afraid of pretended Miracles, as signs of false Doctrine; than much to regard them, as certain arguments of Truth. Neither is it strange, that God should permit some true wonders to be done, to delude those who have forged so many wonders, to deceive the World.   

SECT. XVI. Answer to another Objection.  
BUT it is not likely, they say, that Religion should be thus depraved in the Roman Church; because their Ancestors were Men of greater virtue and honesty, than to suffer the least alteration.  
Which is the very thing that is alleged by the Jews, why they should not believe our Saviour was unjustly condemned, and his Religion rejected by their Priests and Elders; as Grotius observes in the Vth. Book. Out of which I might produce several things, as I have done out of the foregoing, to prove the vanity of the Romish Traditions, as well as of the Jewish; and show also how they have brought back Judaisme, in a great measure, by the vast burden of Rites and Ceremonies, wherewith they have encumbered Christian Religion: But I shall wave all this (because I would make this Book as short as the rest) and only observe, in answer to what was now pretended; that whosoever shall consider (as he speaks of the Ancestors of the Jews) what kind of Men for several Ages sat in the Chair of Rome, and how ignorant the People generally were; he cannot wonder at the corruption, of which we complain.  
Let him but read, First, the censures which their own Authors have passed upon several Popes, as mere Epicures, and Men void of all Religion, etc. And then the bitter complaints which St. Bernard himself makes (and that while he wrote to a Pope) of the Vices which were then annexed, even to the very Papacy: and further, the description which such Men, as Marsilius of Milan make of the Church of Rome, the whole Body of which, he saith, was so infected, by the plenitude of power, which is allowed to the Pope, that it might be more truly called a shop of Traffic, nay a Den of Thiefs, than a Church of Christ: and (to come nearer to our own times) the forwardness of their People, even since the Reformation, to worship Men as Saints; before they were canonised by the Pope: and he will not think there hath been always such care and caution used about that and such like matters, as they would have us believe.  
We have a memorable instance of this thing last mentioned (to meddle with no other) in the Founder of the Jesuits Order, Ignatius Loiola: by whose merits People recommended themselves to God (if we may believe the Pope himself) before he was declared to be a Saint. So Urban VIII. informs us in his very Bull or Decretal Letters for his Canonization: where several miraculous Works are said to have been done for those, who fled to his help, and religiously worshipped his Image, and commended themselves to him (as the words are) with all their heart. He was made indeed a Beato by the preceding Pope: But the like stories are told of Xavier, one of Ignatius his Companions, unto whose intercession the People applied themselves, and hoped in his merits (as the Bull for his Sainting tells us) even before he was made a Beato. So exceeding prone they have been of late to run into Superstition; as they were more long ago in the days of St. Martin, who broke down an Altar, which had been set up by former Bishops themselves, in honour of a Martyr, as the People called him: who proved to be no better than a Highwayman (as St. Martin discovered) that had been executed for his Robberies, and there buried.   

SECT. XVII. Popery and Mahometism had the same Original.  
WE may safely therefore affirm, that the account which Grotius gives, in the beginning of the VI Book, of the rise of Mahometism, may serve as well for the Original of Popery. Which took its rise from the great decay of true piety; and the vain jangling that fell out among Christian People, by employing their time in curious Questions: which made the vulgar at last not know what to believe, and to lay the fault upon the Scriptures; nay to avoid them as hurtful and dangerous. And then it was easy to lead them any whither, when they had forsaken the Light which showed them their way: and began also to place Religion, not in purity of mind, but in Rites and Ceremonies; and to content themselves with such things, as served rather to exercise the Body, than to amend the Soul.  
In short, that false Prophet Mahomet, and an Universal Bishop, sprang up both together, very near the same time: as Treason and Idolatry settled themselves also together at the same time in the Age following. For the Pope under the pretence of retaining Images, which the Constantinopolitan Emperor destroyed, revolted from him; denied him the tribute that was wont, till then, to be paid him, even out of Rome itself, as well as other places; and, denying him all obedience, plainly thrust him out of Italy. This account Zonaras, and others give of Gregory the II.'s proceeding against Leo Isaurus: and thus the Bishop of Rome, by his Papal Authority, became the first Author of defection from a lawful Prince, upon the account of Religion.   

SECT. XVIII. And supports its self by the same means.  
IF we look further into what was said before about Mahometism, we shall find that Popery stands, and upholds itself, by the very same shameful means, which keep up the Religion of that false Prophet. By force, that is, and violence: compelling Men, where they have any power, to consent to what they say, or rather to feign a consent to what they do not believe. Which discovers the weakness of that Religion, and of the reasons of those that profess it: For he that extorts assent (as was said in the Book foregoing) by sense of pain, or fear of punishment; plainly confesses, by that very proceeding, that he distrusts his Arguments.  
At the best, they require belief of Men, without all liberty of enquiring into Religion. For the vulgar (just as in Turkey) are prohibited to read the Books which are accounted holy: which is a manifest sign of its iniquity (as he there speaks of the Turkish Religion;) for justly may that merchandise be suspected, which is obtruded upon this condition; that it must not be looked into, not examined. This is the way of the grossest deceivers; who will not submit themselves to a trial, and refuse to give any account: but will have us submit to their Authority, and take, what such Men as they say, upon trust. Which is the Method of the Roman Church, who are wont to put doubting of any part of their doctrine among mortal sins: And so, for fear what the issue may be, will not suffer their People to try their Religion; with indifference, that is, with true liberty of judgement, and with a resolution, to doubt of it, if the grounds of it appear upon examination to be uncertain, and to leave it, if they prove apparently false.  
It is true indeed (as it there follows) there is not in every Man the like capacity of knowledge, and quicksightedness to discern between truth and falsehood: Many also are carried away into error by pride; others by inordinate passions or affections; and some by custom and imitation, or by the weakness of their understandings, and forwardness to judge without due consideration, or advice with their proper Guides. But those very Books, which the Roman Church pretends may misled Men (and therefore will not let them use) teach them in the first and principal place to purge themselves from all naughty affections; and then to be sober-minded, and not too forward to determine things on their own heads; but to reverence their judgements, who are over them in the Lord: and not to pretend to Religion, nor imagine they can judge a-right, till they be humble, and meek, and without any other design, than this alone of saving their Souls. Now the Divine Goodness forbids us to think, that such Men shall not be able to find the way to eternal Salvation, who seek for it in God's own Word, and in this manner; without any by-respect to honour or worldly advantage; and, with entire submission of themselves and all they have to Him, imploring his assistance, that they may attain it. Which are in effect, the very words of Justin Martyr and Origen.  
And truly, since GOD hath implanted in men's minds the power and faculty of judging; there is no part of truth that better deserves the employment of this faculty about it, than that of which we cannot be ignorant without hazard of our Salvation. After this, whosoever inquires with a godly mind, he shall not dangerously err: And where should he inquire after it, but in God's most holy Word? without which we cannot know whether there be either Church or Priest or any thing else, wherein they would have us trust.   

SECT. XIX. And refuses to be tried by Scripture.  
IT is a manifest sign therefore of imposture, that, when they cannot for shame, but sometimes suffer their Religion to be tried, yet they will not have it tried by the holy Scriptures: In the reading of which (as was excellently said in the conclusion of the foregoing Books) no man can be deceived, but he who hath first deceived himself. For the Writers of them were more faithful, and fuller of Divine Inspiration, than either to defraud us of any necessary part of Divine Truth; or to hid it in a Cloud, so that we cannot see it.  
Why then should any body decline this way of trial? unless they see themselves so manifestly condemned by the holy Scriptures; that they dare not let their cause be brought into so clear a light. Which hurts indeed sore eyes; but comforts and delights those that are sound: showing us so plainly what we are to embrace and what to refuse, and being so sure and so perfect a Guide in all such matters; that S. Hilary not only commends and admires the Emperor Constantius for desiring a Faith, according to what was written: But saith, He is an Antichrist who refuses this; and an Anathema that counterfeits it. And thereupon calls to him, in this manner; O Emperor, thou seekest for faith; harken to it, not out of new little Papers, but of the Books of God. There we must seek for it, if we mean to find it: and if they be silent and can tell us nothing (says St. Ambrose) who shall dare to speak?  
Let us not therefore bring deceitful balances (they are the words of S. Austin, in his second Book of Baptism, Chap. vi.) wherein we may weigh what we list, and as we list, after our own liking; saying, This is heavy, that is light: But let us bring the Divine Balance, out of the holy Scriptures (as out of the Lords Treasures) and in that let us weigh what is most ponderous: or rather let not us weigh, but acknowledge those things, which are already weighed by the Lord.  
Yes, say they of the Church of Rome, we will be put into that Balance, and tried by the Scriptures; but not by them alone. Which is, in effect, to refuse to be tried by them: for they give testimony to their own fullness, and perfection and plainness too, in things necessary; and so do all other Christian Writers that succeeded the Apostles; who do not send us to turn over we know not how many other Volumes, but tell us here we may be abundantly satisfied. In so much that the first Christian Emperor Constantine (the Father of Constantius now mentioned) admonished the Bishops in the famous Council of Nice to consult with these heavenly inspired Writings, as their Guide and Rule in all their Debates; because they perspicuously instruct us (as his very words are) what to believe in divine things, and therefore they ought, he told them, to fetch from thence, the Resolution of those things, which should come in question. To which Cardinal Bellarmine indeed is pleased to say, that Constantine truly was a Great Emperor, but no great Doctor: But as herein he speaks too scornfully of him; so he reflects no less upon the understanding and judgement of those venerable Fathers assembled in that Council, which (as Theodoret tells us in his Ecclesiastical History) was composed of Men excelling in Apostolical gifts, and many of them carried in their bodies the marks of the Lord Jesus, and were, for the far greater part, a Multitude of Martyrs assembled together: who all consented unto, and followed this wholesome counsel of the Emperor: (as he there testifies) knowing he did but speak the sense of the truly Catholic Church.  
Which did not merely bid Men hear it, and bring all doctrines to its touchstone: but confessed plainly that even the Church itself must be tried by the Scriptures. It is the express sentence of the same S. Austin, in his Book of the Unity of the Church. Where in the second Chapter he saith, the question than was (as it is now) where is the Church? Now what shall we do, says he? seek for it in our own words? or in the words of our Head, our Lord Jesus Christ? I think we ought to seek it rather in his words, who is the Truth; and best knows his own Body. And in the beginning of the third Chapter, thus proceeds; Let us not hear, thus say I, and thus sayest thou: but let us hear, thus saith the Lord. The Lords Books there are certainly; to whose. authority we both consent, we both believe, we both yield obedience: there let us seek the Church; there let us discuss our cause.  
And to name no more, the Author of the imperfect work upon St. Matthew, (carrying the name of S. chrysostom) declares this so fully, that it leaves no doubt in us, what course they took for satisfaction in this business. Heretofore, says he, there were many ways, whereby one might know what was the true Church of Christ; and what was Gentilism: but now there is no way to know what is the true Church of Christ, but by the Scriptures. Why so? Because all those things which belong properly to Christ in truth and reality; those heresies have also in show and in appearance. They have Scriptures, Baptism, Eucharist, and all the rest, even Christ himself; like as we have. Therefore if any one would know which is the true Church of Christ; how should he know it, in such a confusion of multitude, but only by the Scriptures? which he repeats over again a little after, he therefore that would know which is the true Church of Christ, how should he know it, but by the Scriptures?  
To them let us go, and in them let us rest: and if you are the Disciples of the Gospel, may we say to the Romanists (as Athanasius does to the Followers of Apolinarius, in his Book about the Incarnation of Christ) Do not speak unrighteously against the Lord, but walk in what is written and done. But if you will talk of different things from what are written, why do you contend with us; who dare not hear nor speak, beside those things which are written? Our Lord telling us, if you abide in the word, even in my word, you shall be free indeed. What immodest frenzy is this, to speak things, which are not written? and to devise things which are strangers to piety?  
To which, if we faithfully adhere, there is this to be added for our encouragement; that though we should mistake in the sense of the Scriptures yet they secure us, that if we with honest and upright hearts continue to inquire after the truth, (designing nothing else) that error shall not prejudice us: But God will either discover to us his mind, or not condemn us for our error of weakness, not of wilfulness.   

SECT. XX. The Vanity of their appeal to Traditions.  
AS for Interpretations of Scripture by Tradition, they may be pretended and talked of; but cannot be produced in most places, where we are desirous of that help: which we gladly receive, when we can have it by a truly Universal consent. But as for particular interpretations of the ancient Fathers, they do not absolutely agree with each other, in their Expositions of those Texts, upon which controversies of greatest moment are now grounded. Nay, they oft times propound divers interpretations alike probable. And sometimes plainly intimate their doubtfulness, and make but imperfect conjectures; in such a manner, as if they intended to excite Posterity to seek for further resolution. Therefore we shall not descent from them, though we do not assent to all their particular interpretations. Nay, we cannot more descent from them, than by following their interpretations on such strict terms as the Romanists would bind us all to do; when they seem to make for their advantage. For then, there is not the least surmise or conjecture of any one Father, but must suffice against the joint Authority of all the rest. To which Rule (of serving their interest) they are so true, that they stick not to reject any interpretation of the Fathers, when they think good: and, which is more, to prefer their own expositions before theirs.  
And so they do in the matter of all other Traditions, though called Apostolical. For instance, the threefold immersion in Baptism, which seems to have flowed from an Apostolical Canon, is long ago abolished (saith their Canus) by a contrary custom. And so is the custom of giving the communion to Infants (which prevailed, says their Maldonate, for 600. Years in the Church) not only antiquated by them, but decreed to be unlawful. Which clearly shows that they might, if they pleased, make an end of all the controversies that trouble the Church; without any disparagement (but rather with the increase) of its Authority. For challenging a power to alter even the Institutions of Jesus Christ, (as they have done in taking away the Cup from the People in the Holy Communion) and much more those of the Apostles: what need all this stir about Apostolical Traditions, or the Decrees of the Church? which they may lay aside at their pleasure; and have laid aside, as appears by many other instances, besides those now named, that may be given of it.  
But it is sufficient for the direction of every honest hearted Man to know (which is as certain as any thing of that nature can be, and may be undoubtedly relied on) that nothing is clearer in the Tradition of the Church than this: that the Doctors of it declare the Scriptures to be full and perspicuous in all needful matters. And therefore, there needs no other Tradition, but the Tradition of the Scriptures: which satisfy us abundantly, in the Truth of all those things which are universally received.   

SECT. XXI. And their guilt in what they say about the holy Scriptures.  
THERE cannot therefore be a greater demonstration of their guilt than this, that notwithstanding such evident testimonies from the Scriptures themselves, and the concurrent stream of the ancient Doctors of Christ's Church; they have been forced (to avoid this trial by the Scriptures) to say so many scandalous things as they have done, in disparagement of the Sacred Writings. Many of them are commonly known, and I am not willing to repeat the rest; but only say this great truth: that whether they will or no, their Church, such as it is, receives all its Authority from the Scriptures, and not the Scriptures from it. For we can have no notion, as was said before, of a Church, or of its authority; but from the Scriptures. Which therefore must be of greater authority, than that which receives authority from them, and be first supposed to be infallible, before they can make us believe any thing else is so. For we must be secure of the proof before we can be sure of the thing proved by it; otherwise it is no proof, but leaves us as much in doubt as we were before it was alleged.  
If they say (and what else can be said, with any colour of reason?) that we must indeed learn their Church's infallibility from the Scriptures; but then learn the rest from their Church: mark, I beseech you, what follows. Then it is manifest, First, that they themselves make the Scriptures the Rule of Faith, in this one Article, at least, concerning the Catholic Churches infallibility. Which we must therefore believe (and for no other reason) because the Scriptures which we first infallibly believe, do teach and prove it.  
Whence it plainly follows that private Men may, and must be assured of the Truth of Scriptures (without the help of their Church's Authority) before they can believe any thing else: because it is the ground for their belief of that infallibility which their Church pretends; which to them is the General Rule of Faith.  
And from thence it follows further, that the Scriptures, which to us are the only Rule of Faith, aught to be acknowledged by them to be more than so; even the Rule of their Rule of Faith. And if it be so; what reason can any Man allege, why it should not be the immediate Rule of Faith (without sending us elsewhere to seek it) in all other Articles of the Creed, as well as in that of their pretended infallible Church.  
We may appeal to all the World, and call Heaven and Earth, Angels and Men to witness, between us and the Roman Church (as a worthy Champion of our Cause did long ago) whether the Articles of Christ's Incarnation, his Death, Passion, Burial, Resurrection, Ascension, Intercession, the Resurrection of the Dead, and life everlasting, etc. be not much more plainly set down in the Scriptures, to any Man's apprehension whatsoever; than the infallibility of the present Roman Church is, in such words as these, Thou art Peter, etc. Feed my Sheep, or any other from whence they challenge it. And therefore why should we be required to learn these, or any other part of Christian Faith merely from their Church, when we learn them so easily by the Scriptures; in which they are to be found more clearly delivered, than any thing we read about their Church?  
Let no Man doubt, but if the Holy Ghost will teach us that Article of the Church's Infallibility, immediately by the Scriptures without the help of the Churches infallible Authority (as they themselves are forced to confess, because else the Church can have no authority;) then He will immediately teach us by the same Scriptures, any other Article of our Creed, and whatsoever is necessary to Salvation, which are plainly and perspicuously enough set down in the Scriptures; without the help and assistance of the Churches infallible authority, which the Scriptures cannot be supposed to teach, but by places far more doubtful.   

SECT. XXII. It is our Wisdom therefore to adhere to the Scriptures.  
TO this Rule then let us stick; keeping those words of our Saviour always in mind, iii. Joh. 21, 22. He that doth evil, hateth the light; neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. Let that be his Guide, who would not go astray in dangerous Paths; into which he cannot fall, who keeps close to the directions of the Holy Books: wherein all necessary Truth being set down, as the most ancient and best Doctors unanimously agree, we are certain (every way) by believing them, to believe all necessary Truth; and if our lives be accordingly (without which, they tell us, our belief will be vain) it is impossible we should fail of everlasting Salvation.  
To these alone (as St. Austin speaks for himself, in his Book of Nature and Grace) we own an absolute consent, without refusing any thing they propound to us. Whatsoever it be (as his words are in his CXII. Epistle) that is confirmed by the perspicuous authority of the divine Scriptures, those, viz. which are canonical in the Church; it must be believed without any doubting. But as for any other witnesses or testimonies, to which thou art persuaded to give credit; thou mayest believe them, or not believe them, according as thou perceivest them to deserve or not deserve to be relied on. A great reverence is due to the Church and its testimony (though less to the present Church of Rome than others; because it hath so grossly abused the World by false records, and forged Miracles, and such like things) yet only as to an humane Testimony; which cannot equal that of the Holy Scriptures.   

SECT. XXIII. Which have more manifest notes of certainty than the Church.  
FOR if we take their own way and method, to assure our minds that we follow an infallible Guide, there is no note which they give of the true Church, which they say aught to be our Guide; but pleads far more strongly for the Holy Scriptures, that we should rather follow them, and give an undoubted credit to them. I shall not run over all those Notes, nor examine the certainty of them; but only briefly name some of them and show, that if they prove any thing, it is the Authority of the Scriptures above the Church.  
First, they say, the very name of the Catholic Church is venerable, and aught to be regarded. But, as that Name is not proper to them alone, so, if there be any power in Names to make us respect any thing; what more awful than the Name of the Word of God, and the Sacred Scriptures, which were always given to these Books, to which we advise all Christians to adhere.  
The next Note, which is Antiquity, is on the side of the Scriptures also; which more justly claim to be ancienter than all other Books, which pretend to any Divinity; than the Catholic Church can claim to be ancienter than all other Societies, which call themselves by the Name of a Church. Nay, the Doctrine contained therein, must be supposed, as I have shown, to be before the Church; which is made by belief and profession of that Doctrine: and the Old Testament certainly written, long before the Church was made Catholic.  
As for unity, in that the Church is not comparable to the Scriptures, whose agreement and consent of parts is admirable. And if we speak of the surest bond of true Catholic Unity, it is as manifest as the Sun, that the Holy Scriptures lay the foundation of it, and preserve us in it (if we adhere to them) by keeping us close to one Lord, one Faith, one Baptism: but the Church of Rome, which hath usurped the Name of Catholic, makes this blessed Unity impossible. For, there being but two ways to it, either that we all agree in our Opinions about Religion, or that while we differ it be no hindrance to Communion; they have made the latter as impossible as the former: because they make it absolutely necessary to communion and salvation, to believe in every thing as they do.  
The like might be said of Holiness and efficacy of Doctrine (which depends upon the Churches speaking according to the Scriptures) sanctity of the authors of our Religion (which cannot be known but out of the Scriptures) the glory of Miracles, the light of Prophecy, and all the rest: but I shall only touch upon one more, the Amplitude and Universality of the Church, in which they make their boast. But herein the Scriptures most evidently excel; their Authority being there sacred, where the Church of Rome (whose Notes these are) is not known, or not regarded. For all Christians in the World, of whatsoever Sect they be, believe the Scriptures to be the Word of God: whereas they alone say, that they are the only true Church of God. All Christians besides, who know any thing of this pretence of theirs, absolutely deny it; and maintain the Divinity and Authority of the Scriptures, against all their Cavils.   

SECT. XXIV. The great encouragement we have to do so.  
BY following the Scriptures then, we follow the surest Guide by their own confession. For first, by following the Scriptures, we are certainly led by God; but by following the Church, we are only led by Men. And consequently the Faith we build upon the Scriptures is a Divine Faith; but the Faith we build upon the authority of the Church merely, can be no more than humane. For the Scriptures are fully and amply proved to be of Divine Authority, by all those Arguments, which are alleged in the Third Book of this Work: the like to which cannot be produced to prove the infallible authority of the Church. Which cannot so much as pretend that God hath bid us believe it, but by sending us to the Holy Scriptures; from whence it derives all its Authority.  
Which is the second thing to be considered (and here I will take the liberty to transcribe part of the discourse of a great Man on this Subject, with some Additions) that by following the Scriptures, we follow that which they themselves are forced to follow (as was noted before) and on which they entirely depend, for the proof of their own authority; on which they would have us entirely depend. Who have reason rather to rely, on that which they rely: and in so doing tacitly confess the Scriptures are of greatest authority; and that they are surer of their Truth, than of the Church's Infallibility.  
And Thirdly, by following the Scriptures, we follow that which must be true, if their Church (which they would have us follow) have any truth in it; for their Church cannot but give attestation to them: whereas, if we follow their Church we must follow that, which, though the Scriptures be true, may be false; nay, which, if the Scriptures be true, must be false, because the Scriptures testify against it.  
Further, (4thly) to follow the Scriptures, we have God's express Warrant, and Commandment; without any colour for any prohibition: but to believe their Church infallible, we have no commandment, much less any express Commandment; nay, have reason to think, we are prohibited so to do in such words as those, Beware of false Prophets. Believe not every Spirit, but try the Spirits whether they are of God, etc. Which require us to examine before we trust; and consequently not to give up ourselves blindfold to those who confidently claim the infallibility of St. Peter; but cannot produce any evidence of it.  
Again, (5thly) by following the Scriptures, we shall keep to that which was always believed, and every where received: But by following the Church of Rome we shall make ourselves guilty of the changes and alterations which they have made (as another great Champion of our Church hath observed) in the Apostolical Creed, (by making a new one, containing things that hold no conformity with the Apostles) and in the Apostolical succession (by engrossing the whole succession to Rome, and making other Bishops to be but the Pope's Deputies, as to their Jurisdiction) and in the Apostolical Government (by erecting a new and Universal Monarchy in the Church) and last in the Apostolical Communion, by excommunicating the greatest part of the holy Catholic Church.  
By (6thly) following the Roman Church also, we shall be bound to hold many things, not only above Reason, but against it: whereas by following the Scriptures, we shall only believe some Mysteries, but no impossibilities, some things above reason, but nothing contrary to it. For, though there be things in Scripture, which had they not been revealed, reason could not have discovered; yet there is nothing there, which being revealed, can by true reason be confuted.  
(7thly) Contrary to flesh and blood indeed there are many things contained in the Scriptures; & therefore by following them, we shall believe a Religion, which notwithstanding that great prejudice which Men had to it, prevailed and enlarged itself over the World in a short time; without any assistance from worldly power, wit or policy; nay, against all these: whereas the Roman Church hath got all its Authority over men's Consciences, by no other means, than by devising false Records, false Miracles and Reports (as was said before) and by complying with men's corrupt affections, or by persecuting those that would not comply; and by all other such like worldly means, whether of policy or force.  
(8thly) To which add, that by following the Scriptures, we shall believe a Religion, whose first Preachers and Professors could have no worldly ends to serve (as hath been demonstrated in the foregoing Books) but rather were to expect, as they every where found, nothing but disgrace, vile nay cruel usage, by all manner of punishments: whereas the head of the Roman Church, it is even palpable, makes their Religion the Instrument of his Ambition, and seeks thereby to entitle himself, directly or indirectly, to the Monarchy of the World: And besides, it is evident to him that hath but half an eye, as we say, that most of the Doctrines which they have added to the Scriptures, make one way or other, for the honour or temporal advantage of the Teachers of them.  
(9thly) Again, following the Scriptures, we shall embrace a Religion of admirable simplicity: whereas the Roman Church and doctrine is even loaded with an infinity of weak, childish, unsavoury Superstitions and Ceremonies: under which its own Children have groaned and heavily complained.  
(10thly) Those Holy Books also teach us, that we must not promise ourselves salvation, unless we effectually mortify all our evil affections and lusts; and forsaking every sin whatsoever, betake ourselves to the practice of all Christian Virtue: But the Roman Church opens an easier and broader way to Salvation; permitting at least this to be taught for as good and Catholic Doctrine as any other; that though a Man have continued all his life long in a course of sin, without the practice of any virtue, he may notwithstanding be let into Heaven by an act of attrition at the hour of Death, if joined with confession, or by an act of Contrition without Confession. And therefore in this and several other regards, the Religion of that Church is not so holy, as the Doctrine of Christ and his Apostles delivered in the Scriptures: and consequently is not so likely to come, from the Fountain of Holiness and Goodness.  
(11thly) But whatsoever ways they are pleased to devise, to humour men's depraved appetites, we are sure of this advantage by following the Scriptures, which they cannot pretend to by following their Church. That if we happen to entertain an erroneous opinion, grounded, as we think, upon some place of Scripture, it is implicitly retracted and condemned, by our precedent full and entire assent to all things contained in the Scriptures; and our general resolution to hold nothing contrary to them, nor admit any thing (as necessary to salvation) that cannot be proved by them. Which makes the error that we unwittingly and unwillingly hold against the Scriptures, less dangerous: because our adherence to the Scriptures is nearer, closer and firmer, than it is to our particular error. Whereas by following their Church, not knowing what it is (whether the whole Body of People in that Communion, or a General Council, or the Pope, in, or out of a Council) we shall have no such excuse for our errors: but they will be rather much aggravated, by our adhering so strictly to a doubtful and uncertain Rule; unto which the People in that Communion sticking closer, than they do to the Word of God, it lessens the value of all the Truths which they believe; and doubles the guilt of all their errors.  
And lastly, as this is a great satisfaction to ourselves, so there is this to be added for the comfort of others also. That by following the Scriptures, we shall learn to bear with one another in our different opinions, about things which cannot thereby be determined; nay, in things which are not directly against it, or wherein we are not yet sufficiently instructed: But by following the Roman Church we shall be taught to pass the heaviest sentences upon all those, that believe not in all things, as we do; nay, to take the severest courses with them, though they be Men of the most innocent and useful lives; conforming themselves in all things to the Precepts of Christ Jesus, and to the Authority of their Governors for his sake, where it doth not manifestly contradict Him.  
To conclude this, we for our parts are of the same mind, even towards them, which Grotius before observed the Apostles were of towards the Jews: From whom, saith he (and let the words be taken, as if spoken by us, to those of the Roman Communion) they would not so much as exact an acknowledgement of their happiness, in being delivered from the heavy Yoke of Rites and Ceremonies that lay upon them: But, if they would admit of the Commandments of Christ, which are full of all goodness, easily permitted them to follow what course of life they pleased in matters of indifferency; provided they would not impose the necessity of observing them upon others.   

SECT. XXV. Conclusion of all.  
UPON these terms we are ready to agree with them; and I conclude all with this memorable Proposal, which Erasmus made in a Letter to Johannes Slechta, a Friend of his in Bohemia, at the very beginning of the Reformation, MD XIX.  
This would reconcile People to the Church of Rome, if all things were not so particularly defined, and made a matter of Faith, which we would have to belong to it: but those only which are evidently expressed in the Holy Scriptures; or without which we do not see any way to be saved.  
To this purpose a few things are sufficient; and a few things may be sooner persuaded than a great many.  
Now out of one Article, we make Six Hundred: some of which are such, that, without endangering Piety, we may either be ignorant, or doubt of them. And, such is the nature of Mankind, that what is once defined, we hold tooth and nail; and will by no means part with it.  
But when all's done, the sum of Christian Philosophy lies in this; That we understand all our Hope to be placed in God, who freely gives us all things by his Son Jesus; by whose Death we are redeemed, into whose Body we are planted by Baptism; that being dead to the lusts of this World, we may live according to his Doctrine and Example; not only abstaining from all evil, but endeavouring to deserve well of every Body: assd that if any adversity happen, we bear it courageously, in hope of a future reward; which, without all doubt, waits for all pious Persons at the coming of Christ: and that we make such progress from virtue to virtue; as notwithstanding to arrogate nothing to ourselves, but to ascribe all the good, that is in us, or that we can do, unto GOD.  
These things chief are to be inculcated, and beaten into the minds of Men; so that they become, as it were, their Nature. But if any will search into those things, which are more abstruse about the Divine Nature, the Hypostasis of Christ, or the Sacraments, that they may raise their minds the higher, and draw them from things here below; let them do so: provided that every body be not compelied presently to believe, what seems good to this or that Person.  
For as out of large Deeds arise sooner Lawsuits; so are differences begotten, by very many definitions.  
And let us not be ashamed to answer to some things, God knows how it may be done: it is sufficient for me to believe that it is done.  
I know that Christ's pure Body and Blood is to be purely received by those that are pure; and that He would have this to be a most holy token and pledge, both of his love to us, and of our Christian concord among ourselves. And therefore I will examine myself, and make a strict search; whether there be any thing in me that ill agrees with Christ; whether any discord with my Neighbour.  
But how the Ten Predicaments are there, how the Bread is Transubstantiated by the mystical words, (or, as He explains himself in the latter end of his Book, upon lxxxiv. Psal.) how the body of Christ is there, whether under the substance of Bread, or under the species of Bread and Wine, and such like; doth not much conduce, in my judgement, to proficiency in piety, etc.  
By these, and other such innumerable disputations, in which some triumph; the minds of Men are called away from those things, which alone are to the purpose.  
To conclude, it will be of great moment to establish the concord of the World; if all secular Princes, and especially the Bishop of Rome, would abstain from all appearance of Tyranny, and of Covetousness.  
For Men easily start back, when they see slavery is prepared for them; when they see they are not invited to piety, but inveigled to be made a prey.  
If they perceive us to be harmless, to be beneficent; they will most easily credit us, and intrust themselves with us. Thus Herald  
It would not be very hard to make a longer Book on this Subject: But this is sufficient (as Grotius speaks in the beginning of this Discourse, about the Truth of Christian Religion) to convince those whose understandings are rightly disposed, and are not pertinaciously set against all further information. But no Arguments can be found of force enough to convince a froward will, and persuade perverse affections: which make Men uncapable of Moral Truth, most of all of Divine. Which will not enter (as the Wise man speaks) into a malicious Soul; nor dwell in the Body that is subject unto sin. For the Holy Spirit of Discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.   
THE END.   

A RECAPITULATION OF THE Principal Things handled IN THIS WORK: According to the several Sections of each Book.  

The Contents of the first Book.  
THe Preface showing the occasion of this Work.  
Sect. I. Proving there is a God. p. 1  
Sect. II. That there is but one God. p. 5  
Sect. III. That all Perfection is in God. p. 7  
Sect. IV. God is Infinite. p. 8  
Sect. V. That God is eternal, omnipotent, omniscient, and absolutely good. p. 9  
Sect. VI That God is the Author & cause of all things. ib.  
Sect. VII. Answer to that Objection concerning the cause of evil. p. 15  
Sect. VIII. Against the Opinion of two Principles or causes of things. p. 16  
Sect. IX. That God doth govern the whole World. p. 17  
Sect. X. Yea, sublunary things. p. 18  
Sect. XI. This is further proved by the preservation of Empires. p. 19  
Sect. XII. And by Miracles. p. 21  
Sect. XIII. Specially among the Jews, whereunto credit may be given by reason of the long continuance of their Religion. p. 22  
Sect. XIV. Also by the truth and antiquity of Moses his story. p. 24  
Sect. XV. And by the Testimony of many Gentiles. p. 25  
Sect. XVI. The same is proved by the Oracle and Predictions. p. 34  
Sect. XVII. The Objection is answered, why Miracles are not now to be seen. p. 36  
Sect. XVIII. And that now there is such liberty in offending. p. 37  
Sect. XIX. Insomuch that good Men are oppressed. p. 39  
Sect. XX. The same argument is retorted to prove that the Soul survives the Body. p. 40  
Sect. XXI. Which is proved by Tradition. ib.  
Sect. XXII. Against which no contrary reason can be brought. p. 41  
Sect. XXIII. Many reasons may be alleged for it. p. 44  
Sect. XXIV. Whence it follows, that the end of all shall be Man's happiness after this life. p. 45  
Sect. XXV. Which to obtain, men must get the true Religion. ib.   

The Contents of the second Book.  
Sect. I. TO Prove the Truth of Christian Religion. p. 47  
Sect. II. Here is shown that Jesus lived. p. 48  
Sect. III. And was put to an ignominious death. ib.  
Sect. IU. Yet afterward was worshipped by prudent and godly Men. p. 49  
Sect. V. The cause whereof was, for that in his life time there were Miracles done by him. p. 50  
Sect. VI Which Miracles were not wrought either by the help of Nature, or assistance of the Devil; but merely by the Divine Power of God. p. 51  
Sect. VII. Christ's Resurrection proved by credible Reasons. p. 55  
Sect. VIII. Answer to the Objection, that the Resurrection seems impossible. p. 60  
Sect. IX. The Resurrection of Jesus being granted, the Truth of his Doctrine is confirmed. p. 61  
Sect. X. Christian Religion preferred before all others. p. 62  
Sect. XI. For excellency of reward. p. 63  
Sect. XII. Answer to an Objection, that Bodies once Dead cannot be revived again. p. 66  
Sect. XIII. The excellency of holy Precepts given for the worship of God. p. 69  
Sect. XIV. Concerning the Offices of Humanity which we own unto our Neighbour. p. 72  
Sect. XV. Of the Conjunction of Man and Woman. p. 74  
Sect. XVI. Touching the use of Temporal goods. p. 76  
Sect. XVII. Of Swearing. p. 79  
Sect. XVIII. Of other Matters. ib.  
Sect. XIX. Answer to an Objection touching the Controversies abounding among Christians. p. 80  
Sect. XX. The excellency of Christian Religion is further proved from the dignity of the Author. p. 82  
Sect. XXI. Also from the wonderful spreading of this Religion. p. 86  
Sect. XXII. Considering the meekness and simplicity of them that first taught this Religion. p. 88  
Sect. XXIII. What great impediments there were that might terrify Men from the embracing or the professing hereof. p. 90  
Sect. XXIV. Answer to them that require more forcible Reasons. p. 94   

The Contents of the third Book.  
Sect. I. TO Prove the authority of the Books of the New Covenant. 〈◊〉  
Sect. II. Here is known that such Books were written by the Authors, the Names they have prefixed. p. 99  
Sect. III. Some Books were anciently doubted of. p. 100  
Sect. IV. The authority of such Books as have no Titles, is proved from the quality of the Writers. p. 101  
Sect. V. These Penmen writ the Truth, because they had certain knowledge of what they writ. p. 102  
Sect. VI As also because they would not lie. p. 104  
Sect. VII. A confirmation of the fidelity of these authors from the Miracles which they wrought. p. 106  
Sect. VIII. The Truth of the Writings confirmed from hence, that many things are found there which the event hath proved to be divinely revealed. p. 108  
Sect. IX. As also from God's care in preserving his People from false writings. p. 109  
Sect. X. Answer to the Objection, that divers Books were not received by all. p. 110  
Sect. XI. Answer to an Objection, that these Books seem to contain things impossible. p. 113  
Sect. XII. Or things contrary to Reason. p. 114  
Sect. XIII. Answer to an Objection, that some of these Books are repugnant to the other. p. 116  
Sect. XIV. Answer to an Objection, taken from outward testimonies, which make more for these Books. p. 118  
Sect. XV. Answer to the Objection, that the Scriptures were changed. p. 119  
Sect. XVI. For the authority of the Books of the Old Testament. p. 123   

The Contents of the fourth Book.  
Sect. I. A Particular Confutation of the Religions opposite to Christianity. p. 129  
Sect. II. And first of Paganism, that there is but one God. Created Spirits are good or bad: the good not to be honoured, but as the most high God directs. p. 131  
Sect. III. Evil Spirits adored by Pagans, and how impious a thing it is. p. 132  
Sect. IV. Against the worship, which in Paganism is exhibited to men after their death. p. 135  
Sect. V. Against worshipping of Stars and Elements. p. 136  
Sect. VI Against worshipping of Bruit-beasts. p. 137  
Sect. VII. Against worshipping of things that are no substances. p. 139  
Sect. VIII. Answer to the argument of the Gentiles taken from Miracles done among them. p. 141  
Sect. IX. And from Oracles. p. 144  
Sect. X. Paganism decayed of its own accord so soon as humane aid ceased. p. 146  
Sect. XI. Answer to the Opinion of some that think the beginning and decay of Religions depend upon the efficacy of the Stars. p. 147  
Sect. XII. The chief Points of Christianity are approved of by the Heathen: and if there be any thing that is hard to be believed therein, the like or worse is found among the Pagans. p. 150   

The Contents of the fifth Book.  
Sect. I. A Refutation of the Jews, beginning with a speech unto them or prayer for them. p. 153  
Sect. II. The Jews ought to account the Miracles of Christ sufficiently proved. p. 154  
Sect. III. And not believe that they were done by the help of Devils. p. 156  
Sect. IU. Or by the Power of Words and Syllables. p. 158  
Sect. V. The Miracles of Jesus were divine, because he taught the worship of one God, the Maker of the World. p. 159  
Sect. VI Answer to the Objection, taken from the difference between the Law of Moses and of Christ, where is shown that a more perfect Law than that of Moses might be given. p. 160  
Sect. VII. The Law of Moses was observed by Jesus, who abolished no Commandments that were essentially good. p. 163  
Sect. VIII. As the Sacrifices, which of themselves were never wellpleasing unto God. p. 167  
Sect. IX. The difference of Meats. p. 172  
Sect. X. And of Days. p. 174  
Sect. XI. Also of outward Circumcision. p. 177  
Sect. XII. And yet the Apostles of Jesus were gentle in the toleration of these things. p. 179  
Sect. XIII. A Proof against the Jews, from the promised Messiah. p. 180  
Sect. XIV. Who is proved to be already come, by the limited time of his coming, which was foretold. p. 181  
Sect. XV. Answer to that, which some conceive, touching the deferring of his coming, for the sins of the people. p. 184  
Sect. XVI. Also from the present state of the Jews, compared with those things which the Law promiseth. p. 185  
Sect. XVII. Jesus is proved to be the Messiah, by those things which were foretold concerning the Messiah. p. 188  
Sect. XVIII. Answer to that which is objected, of some things that are not fulfilled. p. 190  
Sect. XIX. And to that which is objected, of the mean condition and death of Jesus. p. 192  
Sect. XX. And, as though they were honest men that put him to death. p. 197  
Sect. XXI. Answer to the Objection, that many Gods are worshipped by the Christians. p. 200  
Sect. XXII. And that a humane nature is worshipped. p. 201  
Sect. XXIII. The Conclusion of this part, with Prayer for the Jews. p. 203   

The Contents of the sixth Book.  
Sect. I. A Confutation of Mahumetanisme: the beginning of it. p. 205  
Sect. II. The overthrow of the foundation of Mahumetanisme, in denying inquiry into Religion. p. 208  
Sect. III. A Proof against the Mahometans, taken out of the Books of the Hebrews and Christians, which are not corrupted. p. 209  
Sect. IV. By comparing mohammed with Christ in their Persons. p. 212  
Sect. V. And in their Deeds. p 213  
Sect. VI Also such as first embraced both Religions. p. 214  
Sect. VII. The manner how both their Laws were pro pagated. ib.  
Sect. VIII. The Precepts of both Religions compared. p. 216  
Sect IX. Answer to the Mahometans Objection, concerning the Son of God. p. 218  
Sect. X. Many absurd things in the Books of Mahumetans. p 219  
Sect. XI. A Conclusion directed unto Christians, admonishing them of their duty, upon the occasion of what hath formerly been handled. p. 220   

The Contents of the seventh Book.  
Sect. I. AN Introduction, showing what makes the Addition of another Book necessary. p. 229  
Sect. II. Divisions among Christians, no such objection against Christianity as is imagined. 230  
Sect. III. As appears even in the Roman Church, which hath given the greatest scandal. p. 232  
Sect iv But both contradicts itself, and departs from the ancient and truly Catholic Church. p 234  
Sect. V. Christianity therefore is not there in its purity; but much corrupted. p. 236  
Sect. VI Answer to an Evasion from the force of the foregoing Argument. p. 237  
Sect. VII. Their absurd explication of the Unity of the Catholic Church. p. 239  
Sect. VIII. Which forbids us to join in Communion with them, upon such terms. p. 240  
Sect. IX. But on the other side, not to slight Episcopal Authority. p. 243  
Sect. X. Arguments enough in the foregoing Books, to prove the true Christian Religion not to be sincerely preserved in the Roman Church: one is their way of worship. p. 244  
Sect. XI. Another is the way of promoting their Religion. p 248  
Sect XII. The Romanists themselves overthrow their own Religion p. 250  
Sect XIII. Other Instances of it. p. 256  
Sect XIV. Whereby they have spoiled Christianity, as the Pagans did the Natural Religion. p. 259  
Sect. XV. Answer to what they say about Miracles. p. 262  
Sect. XVI. Answer to another Objection. p 265  
Sect. XVII. Popery and Mahometisin had the same Original. p. 268  
Sect. XVIII. And supports its self by the same means. p. 269  
Sect XIX. And refuses to be tried by Scripture. p. 272  
Sect. XX. The Vanity of their appeal to Traditions. p. 277  
Sect. XXI. And their guilt in what they say about the holy Scriptures. p. 279  
Sect XXII. It is our wisdom therefore to adhere to the Scriptures. p. 283  
Sect XXIII. Which have more manifest notes of certainty than the Church. p. 284  
Sect. XXIV. The great encouragement we have to do so. p. 287  
Sect. XXV. Conclusion of all. p. 294   
THE END.