Concerning the Truth of Christian Religion, Chapter 33
The xxxiij. Chapter.
A Solution of the Obiections of the Heathen ageinst Iesus, the Sonne of God.
SUrely by those feawe things which the Heathen of old time eyther listed or durst speake of Iesus, euen at such tyme as it was an offence not only too speake well, but also euen not too speake euill of him; we sée well that he did put al the Philosophers to their Clergy; so as thei wist not which way to turne them. In his lyfe they could find no …lanie;The witnesse of the Infidels of his doctrine thei knew not what to say; and asfor his power, they could not denie it for shame. All the shift they had, was but to say he was a greate man, full of godlynes and vertue, and woonderfull to all men: but that his Disciples did him wrong to call him God, séeing that neither he nor his Apostles had euer affirmed him so to be. But let those that dout hereof, reade S. Iohn, and they shall find in dyuers places, that no man hath told vsus more playnly that Iesus was God, than Iesus himself; God (say I) the euerlasting sonne of God, sent downe from Heauen, equall with the father, and all one with the father. Their so saying was to auoyd the force of this argument of ours when we say, he could not do such things but from GOD; therefore he was not an enemy to God.S. Austin in his Epistles. Porphyrius in bookes of the prayses of Philosophi…. But he had euidently bin so, if he had conueyed Gods glorie to himself and called himself God not being so in déeed; Therefore it followeth that séeing he himself said he was God, he is so in déede; and that our worshipping of him, is a worshipping of the very true God. Herevpon it is that the Philosopher Longinian in an epistle of his to S. Austin sayeth, that he could not wel tel what to déeme of Iesus. And asfor Plotine, he impugneth not so much the Christians, as the Gnostiks and Manichies. And Porphyrius who fell away from Christ bycause hee had bin reproued by the Churche, sayeth thus; It is a greate matter that the Godds themselues should witnesse with Iesus, that he was a man of singular godlgnes, and that for the same hee is rewarded with blessed immortalitie: But in this the Christians ouershoore themselues, that they call him God. And Apollo being asked of one how hée myght with…rawe his wife from Christiani…te, answered; Thou mayst sooner fly in the ayre or wayte in water, than drawe her away from that. So strong was Christ in conuerting men too him, to hauehave nothing but aduersitie in this lyfe; and so far to weake were the Deuils to turne them away from him, though they promised them all maner of good. And here wee may not forget a subtile tricke of the Deuill, worthie to bee noted in many of his Oracles alledged by Porphyrius. For commonly in the wynding vp of them, he euer commended the Iewes, as worshippers of the only GOD, and for that they continued deadly enemies to Iesus Christ, against whose Godhead they made what resistance they could, howbeit altogether in vayne.
As touching the Turkes,Alcoran, Azo. ar, 1. 4. 11. 13. Mahomet sayth, That Gods spirit was a helpe and a witnesse to Iesus the Sonne of Marie: That the Soule of God was giuen vntounto him: That he is the messenger, the Spirit, and the word of GOD: That his doctrine is perfect: That it inlighteneth the old Testament: and that he came to confirme the same. But that he should be God, and specially the sonne of God, that he denyeth: and yet it is not possible that he should be either the Spirit or the Word of God, but he must also bee God, considering that in God there cannot be any thing imagined to be which is not GOD himselfe: and that in the same doctrine which Mahomet himselfe doth so greatly allowe, our Lord Iesus affirmeth himselfe to be God, and the Sonne of God. But let vsus heare further of the Obiections which the Infidelles make, why they should not receiue Christ for God.
What so great thing (sayth Iulian Iulians obiections.) hath your Iesus done, that hee may bee compared with Socrates, Lycurgus, or Alexander? Nay surely may we say, and vponupon better ground, what hauehave they all three done and put them together, that is comparable to the doings of an Apostle of Iesus? Socrates (sayth Iulian) was an Innocent: but yet an ydolater.Porphyrius alledging Aristoxenus. A teacher and patterne of Morall vertue: but yet (as his owne Porphyrie reporteth) leacherous and a louer of women; and so cholericke in his anger, that he spared not to say any thing were it neuer so wrong. Yet dyed he for the trueth of the onelyonly God: but he had serued false Gods al his life long, and euen at his death he made vowes still vntounto them. And let not Iulian boast here, that his doctrine continued after his death. For the Athenians acquitted him and honored him anon after: whereas open warre was mainteined against the Apostles & their doctrine, by the space of thrée hundred yéeres together. And yet in as great reputation as Socrates was after his death, his Disciple Plato durst scarce be so bold as to speake against the Gods. Such therefore were their examples of good behauiour, as these be. One Cymon was an honest man, but yet giuen to Incest. Aristides was an vncorrupt man, but … robber of the common treasure and ambicious. The Catoes were reformers of disorders in youths, but yet adulterers and murtherers themselues. But as for Iesus and his Apostles, what enemie of theirs was euer so past shame, as to carpe their conuersation? And if the forerehearsed men were so farre of from common honestie, euen by the record of them that had them in chiefe estimation: how much further of were they from being Gods, yea or from resembling them?
In Lycurgus Lycurgus.(to Iulians seeming) there was some singularitie. The people were so rude and headstrong that they put out one of his eyes as he was proclayming his Lawes: and yet notwithstanding those Lawes bare sway in Lacedemon many hundred yéeres after. But Iulian must remember also, that the Phrasians being next neighbours to Lycurgus, and his confederates & companyons in armes, would not admit them; and that the Lacedemonians themselues corrected them while he was yet aliue: vponupon the report whereof he dyed out of hand for pride, greef, & disdeyne. But what comparison is there betweene Sparta and the whole world? betwéene dying for disdeyne to see his Lawes corrected, and dying willingly to correct the Lawes of all the world?
What will he tell vsus now of Alexander? Alexander. …He had a great Hoste and power of men: so much the more weaker was he of himselfe. Iesus was despised and full of infirmitie: so much the greater is his mightinesse and honor. Alexander vanquished the Persians in Battell: how much more commendable had it bene, if he had done it with a blast of his mouth? If he had liued, he would hauehave conquered the whole world: how much more honorable had it bene, if he had tryumphed ouer the world by dying? Alexander increased his kingdome by oppressing; and Iesus by yéelding. Alexander by killing, and Iesus by dying. But Alexanders Empyre decayed by his death; whereas the kingdome of Iesus was both founded and stablished by the death of himself and his. The difference therfore betwixt them is as great, as is betwixt him that dyeth and him that quickeneth; or betwéene him that of all maketh a thing of nothing, and him which of nothing maketh all things. To bee short, if ye looke for vertue; A man that excelled in vertue, was in old tyme a wonder. The Philosophers themselues (sayth Cornelius Nepos) condemned themselues in their owne teachings. But after the tyme that Iesus was once preached, what a number of men, women, and euen children, in Towne and Countrie, yea and in Wildernesses, taught vertue to the world by their example? If ye require rightuousnesse; what were the first Christians but teachers of equitie, of vncorruptnesse, and of vprightnesse. Yea what enemie of theirs doe wee finde, that once openeth his mouth to accuse them? If ye seeke the despising of death; in déede they make a great a doe of one Zeno an Eleate, for spitting out his Tongue at a Tyrant, least he might confesse what the Tyrant demaunded: and likewise of one Leena a woman of Athens, that indured all maner of torments without vttering one word. If this be so great a matter; what a thing is it, that in one age, ye shal hauehave whole millions of all fexes, of all ages, of all states degrées and conditions, go willingly and ioyfully to death: insomuch that the Historiographer Arrianus, makes a generall rule of it, That all Christians made in effect no account of death? not to conceale any fault of theirs, as those others did, who had leuer to hauehave suffered tormēts than to hauehave dyed: but for professing the thing openly before all people, which they had learned of God, as folke that would hauehave thought themselues vnworthie to liue, if they had hild their peace. To bee short, what Disciples, what Subiects, what Souldyers had Socrates, Lycurgus, or Alexander in all their life, that came any thing nigh this? these (I say) which were taught, ruled, and trayned vp by Iesus euen after he was departed hence, and by his Apostles which were rude, ignorant, and weake as long as he was conuersant with them, yea and euen at the very tyme of his death?
Besides this notable alteration,The obiections of the Astrologie. I sayd also that at that tyme the seruing of Idols ceassed in all places at once. Are they (thinke you) so voyd of wit as to say, that the ceassing thereof in so many places, in so notable maner, and in so great geynstriuings; happened by chaunce? And must it not be that those Gods were made in great haste, which had perished by so sodeine chance? No say they: it came to passe by a Constellation (that is to say, I wote not what a méeting together) of the Starres in the Skye. Let vsus examin… this Astrologie a little. They suppose, (and it is a cōmon opinion) that according to the diuersitie of Images in the Skye, there are also diuers Religions and diuers Goddes in diuers Nations; and therefore they deuide the world into seauen Clymates, and vn to eueryevery Clymate they allot a seuerall Planet to hauehave the rule of it. But how wil they answer to Bardesanes the Syrian, who (as they themselues cannot denye) was the wisest of all the Chaldees? Bardesanes the Syrian. Euseb. prepar. lib. 6. cap. 18.Ye part the world (sayth he) into seauen Clymates, eueryevery Clymate to bee gouerned by a Planet, and what a number of Nations are vnderunder eueryevery Clymate? In eueryevery Nation, what a number of Shyres? In eueryevery Shyre what a sort of Townes? All which doe differ both in Lawes, in Gods, and in Religions; and that, not only according to the number of the twelue Signes, or of the sixe and thirtie faces only, but in infinite sorts. In India vnderunder one selfesame Clymat some eate mans flesh, and some eate no flesh at all: some worship Idols, and othersome admit none at all. Againe, ths Magusians (carie them whether soeuer ye will) are giuen to Incest after the custome of their Moothercoūtry Persia from whence they descend: And the Iewes being dispersed ouer all the world, alter not their Religion nor their maner of life wheresoeuer ye bestow them. To be short, a Nation departing out of one Clymate, carieth new Goddes and newe Lawes into another Clymate, and yet the Clymate neither troubleth nor hindereth the doing thereof. What vertue hauehave the Clymats or the Signes ouer Lawes and Religions: the differences whereof are made by Forrestes, Riuers and Mountaynes, which are the bounds of Iurisdictions; rather thā by them? And which they are brought into againe euen in despite of them, by men, by custome, and by conquest? And in good sooth, whereof commeth it that in the Countries where Venus, Mercurie, and Saturne were worshipped in old time; the Gods are now abolished quite and cleane, & yet the signes are still in the same places where they were afore? And whereof commeth it that the Iewish Lawe beeing banished and vtterly rooted out of their owne Countrie, continueth vnderunder all Clymates still? How happeneth it that the Religion of Mahomet is now, where the Christian Religion was in tyme past? and the Christian is now, where sometyme were the bluddy Altars of Saturne and Mars, and in some places many and contrarie Religions together?
For the saluing of this absurditie, they runne into another. Not the Clymates in very déede (say they) doe make the differences in Religion, but the great Cōiunctions of the Planets: and yet euen about this poynt they bee at great oddes among themselues. For some say that the great Coniunctions of Iupiter and Saturne and none other,Albumazar. Roger Bacon. do dispose of Religion. Others say that properly Iupiter betokeneth Religion, and that after as he is accompanied, so bringeth he foorth the diuersities of them; as for example, accompanyed with Saturne, the Iewish; with Mars, the Chaldee; with the Sunne, the AEgiptian; with Venus, the Mahometane; with Mercurie, the Christian; and with Luna, the Antichristian; and that there cannot be aboue sixe of them. If I should aske both of them a reason, or an experience of their saying, I doubt which of them would be most graueled. But because I will shewe my selfe more indifferent, I require first that they agree among themselues, to tell mee which is a great Coniunction, which is a meane one, and which is a small one: for as yet they varie vppon that poynt. And likewise whether the nineth house or the seuenth house is the house of Religion. Herewithall I would hauehave them to set me downe the beginnings of the great Coniunctions, that they might iump with the originall springings vp of Religious and with the chaunges of them: which thing they hauehave not hetherto done. Thirdly, if Religion depend vppon the Coniunction of the Planets; let them tell me whither vpō the ceassing of those Coniunctions, the Religions shall not ceasse also, or at leastwise anon after, as light fayleth by the going away of the Sunne: and wherevppon it commeth then that the Christian, the Iewish, and the Heathen Religions hauehave continued so many hundred yéeres, seeing there was neuer any Astrologer that once dreamed that a Cōiunction should last so long? Fourthly, what greate Con…unction bred the doctrine of Iesus Christ, seeing there was neuer any chaunge in Religion, so great, so vniuersall, so speedie, nor so durable; and yet euen by their owne confession, there was not at that tyme nor neere about that tyme, any Coniunction either great or small that could be perceiued. To be short, if only Iupiter & Saturne be the authors of such chaunge; which of them maketh the difference in Religions? If Iupiter make the diuersities of them according as he is accompanyed, how happeneth it that there bee so many and so sundrie sorts of Religions, seeing it was sayd afore that there can bee no mo than sixe? Againe, what great Coniunction was there at the chaunge of Religion made by Mahomet? Or at the change that was made afterward by the Arabians or Saracens in Affrick? And when of two Coūtries, yea and euen of two Cities yt hauehave but a Riuer betwixt them, the one sticketh stoutly and wilfully to the old Religion, and the other imbraceth the newe: what Coniunction may be the cause of such disiunction?
But too come too particulars, I aske of them concerning the chaunge of Religion that was brought vp in the tyme of Iesus, whether they giuegive their iudgment thereof by the first vprysing and originall of Idolatrie, which was to fayle at that tyme as a Clew of yarne that is wound out too the end; or by the Orignall of the Christen Religion, which was to succéede and to smoulder the other, by the force and operation of some greate Coniunction then fresh and lusty to thrust it foorth? Ag…ine as touching the originall beginning or first vprysing, be it of that Religion which came vp, or of that which went downe; whence do they take it? from the first publishing thereof, as they iudge of a Citie by the laying of the first stone, or from the birth of the founder or inioyner thereof by lawe, as if a man should iudge of the prosperitie and luckynesse of a Citie or house by the natiuitie or birth of the Maistermason, or of the owner or founder that causeth it to be builded? But if Idolatrie was to decay at that tyme, by reason that the force of the Coniunction that caused it was then outworne; did all sorts of Idolatrie being so many in nomber, spring all of one selfsame Coniunction, and therefore must néedes al fayle not once? Who can tel when the force of a Coniunction shall vanish away, but he that knoweth the first instant of the beginning thereof? And where hauehave they euer marked or found out, eyther the very instant or any tyme neare the instant wherein Idolatrie was first borne, which béeing so dyuersly shaped and of so sundry sorts, must néeds (by their owne opinion) depend vponupon many great Coniunctions? Or where hauehave they cast the natiuitie of the first founder thereof▪ who certeinly … néeds bee mo than one? Or if they iudge it by the first vprysing of the Christian Religion; if it depend vppon a greate Coniunction, let them shewe vsus one that tyme: or if it proceede from the natiuitie of the setter vp thereof by Lawe; let them tell vsus where they hauehave red it. For they wilnot denye… but that the birthtyme of Iesus about the casting whereof so many. Astrologers hauehave bewrayed their owne folly, is vncerteine and without ground. To be short, eyther the springing vp of Religion is as vponupon some greate Coniunction. and at that tyme there was none such too be marked; or els at the springing vp thereof by the preaching of Iesus, some greate Coniunction matching there withall, did giuegive force vntounto it; but none such was séene about that time neither: or finally both the vprysing and the force thereof depended vppon the birthtyme of Iesus; and that is more vncerteine and lesse knowen vntounto vsus than both the other. But that the birth of one man should ouerrule so many natures and so manie Nations, what Astrologie will permit; séeing that some one or other of eueryevery Nation, myght be borne in the selfsame instant as well as he? And that such a natiuitie should ouerrule, not only the Nations, but also the Gods or rather diuells of the Nations, what theologie or what Astrologie will graunt; séeing that by the iudgment of the best Astrologers, the Starres inforce not the mynd of man, and much lesse the separated mynds (as they terme them,) that is to say Spirits; and that euen by their owne diuinitie, men ought to honor and obey the Gods? Finally, what order is this, that the Starres should hauehave dominion ouer a man, and by the same man tryumph ouer all the Gods? But the …anitie of these contemplations or rather gasings, is playnly bewrayed by the effect thereof. For by their supposed Coniunctions they gaue their iudgment that the Christen Religion should not continue aboue thrée hundred and thréescore yéeres or thereabouts: and then did it manifest itself more and more to the ouerthrowe of all maner of vngodlynes and superstition. Albumazar extended it afterward to the thousand fourehundred and Sixtith yere; and yet, GOD be thanked, it lifteth itself vp ageine and shineth foorth still more and more, On the otherside, Abraham a Iew Prophesied that in the yéere of our Lord a thousand fowerhundred thréescore and fower, the Iewish Religion should get the vpper hand; the which was neuer more oppressed than at that tyme. This serueth to shewe that their iudicial Astrologie is so vayne and fond that although ye graunted them all their suppositions, (whereof in very déede they can make no proofe) yet thei would cōfute themselues by the course of the tymes, and also by their owne consents. Neuerthelesse I would not hauehave any man think, that my speaking hereof is bycause I hauehave not matter where with to aduantage myself in their Astrologie: For I could alledge here, how they say that Iesus in his natiuitie, had for his ascendent, the signe of Virgo in hir first face, as they terme it, in which place of the Heauen, Albumazar the Arabian sayeth that the Indians and Egiptians hauehave marked a virgin bearing two eares of Corne in hir hand, and a Child sucking on her breast, whom a certeine Nation (sayth he) call Iesus; and that the Starre which the Greekes and Latines in their languages cal an Eare of Corne, is called by the Arabians The signe of the foode that susteyneth, as if ye would say, The substantiall bread or foode: And that vponupon the Starre which the wise men sawe in the East in the tyme of the Emperour Augustus; the Astrologers deliuer matter enough: But in these earnest matters, I am loth to alledge any thing which is not substantiall, or which I take not to be so.
After Astrologie, Magik The Obiectiōs of the Magitians.biddeth vsus battell. I sayd that Iesus in his miracles, surmounted the abilitie of all Creatures. Hereuppon they set ageinst vsus Simon the Sorcerer, Apollonius of Thyanie, Apuleus of Medaure, and such others: And soothly all these doo yeld vsus so much the greater record of the miracles of Iesus, in that for to diminish the estimation of them, they hauehave had recourse to false miracles, and giuen credit to such as were woorkers of them. Simon Simon Magustherfore reported himself to be a GOD, to hauehave giuen the Lawe to Moyses vponupon Mount Sinay, to hauehave appeared afterwärd in the persone of Christ, and finally too hauehave shed out the gifts of toongues vponupon ye Apostles in the persone of the holy Ghost: wherein he confesseth aforehand the myghtynesse of Christes name, and that he would hauehave men beléeue that he was Christ, and beautifie himself with his woorks. To this end doth he apply the grounds of Magicke, whereby he maketh the people to woonder at him. Now, Iesus had bin crucified; but vntounto this man the Romanes did set vp a standing Image vppon the Bridge of Tybris, Iosephus in his 5. booke of the Iewish warres. cap. 1.with this tytle, To Simon the holy God. The Disciples of Iesus suffered, and taught men to suffer, and were extreamely persecuted of all Iudges. Contrariwise, he and his folowers were much made of among the greatest personages. But he did yet more: for he taught his Disciples that Idolatrie is an indifferent thing, and that men should not néede to suffer for his Doctrine; and what could be more delyghtfull and more entycing than this géere? Yet notwithstanding, in the end both he and his Lady Selene were quyte shaken of at all mens hands, and all the cunning he had could not make him to take footing ageine in the world, neither hath the rememberance of him had any continewance here, but to the glorie of the Lord Iesus, and to his owne shame. And what els doth this giuegive vsus to vnderstand, but that it is in vaine for Princes to cherish a wicked w…ede, when Heauen is bent ageinst it, and that they labour in vayne to plucke vp the good herb, which God intendeth to prosper?
They make greate braggs of one Apollonius of Thyanie. Apollonius of Thyanie.How feawe at leastwise among our learned men hauehave not heard of him? This man did call vp the Ghost of Achilles, Philostratus in the life of Apollonius.that is to say, a diuell. What a nomber of Sorcerers can do as much as that? He asketh him whether he had not a Tombe? Whether Polixena were killed for his sake or no? Whether the things which the Poets report of him be true? What good hap should come vntounto the world; and what good fortune was to befall to the Necromancer himself? He tooke a Lucksigne at the sight of a Lyonesse; and what a Superstition was that? He wore Rings made by the constellations of Planets; and what a vanitie was that? When a Plague was begun, he gaue warning of it: and when it grewe strong, he floonke away. He fetched a yoong wench to life againe; but yet his counterfet Euangelist Philostratus durst not auowe that she was starke dead. What is there in all these, that is eyther good or great? But now come wee to the poynt. Iesus dyed for the saluation of the world;Dion in Aurelian. and Apollonius to driue a certeyne disease out of a Citie, caused a straunger to be stoned to death as he passed by in the open Marketsted. The Disciples of Iesus were slayne in all Cities: and Apollonius had Images set vp vntounto him, and was worshipped in many Temples for a God. The sayd Disciples did in the end ouerthrow both the Temples, the Idols and his Images too: Contrarywise, Apollonius liued till he sawe himselfe bereft of all honor, and his Images consumed into smoke; neither did the fame of him ouerliue him thrée daies; insomuch that euen ye booke which he had written of his consultations with the Deuils in the den of Trophonius, rotted and perished together with the Ceremonies of the same Caue. What are the Myracles of this Apollonius, but proofes of the Godhead of Iesus? For seeing that hauing atteyned to the vttermost that man and nature could come vntounto, he vanished away so soone euen of himselfe; and Iesus euen in despite of man, and of the world, and of nature, went through and gate the vpper hand of him and of all others; how could this hauehave come to passe, if the working of Iesus had not bene by a higher power than the power of the world, of man, and of nature?
Apuleius Apuleius.of Madaure hath shewed sufficiently in his bookes, that he knewe al the trickes of Magicke: but what was he the better for them? He was of an honorable house; but did he euer atteine to the least degrée of dignitie? Some will say perchaunce, that he made no reckoning of it: what shall we say then to his pleading against the men of Choa (from whence neuerthelesse he had maried his wife) for that they would not receiue an Image of him? But the Emperour Vespasian Vespasian. Tacitus. lib. 20(sayst thou) cured a blynd man at Alexandria; and those (sayth Tacitus) doe beare witnesse of it, which had no gayne by saying it. And why then deléeuelye not the myracles of Iesus, witnessed by so many men which are content to forgoe all that euer they hauehave, yea and their liues also, for saying it? And had Vespasian done so; who knoweth not the vaingloriousnes of the Romaines? O how well would it hauehave matched with this Oracle applyed vntounto him by his flatterers: namely, That the Monarke of the whole world should come out of Iewrie: and also with this other, That to bee saued, it behoued them to hauehave a King? And as small a miracle as it was, what a coūtenance would it hauehave caried, being vphild by so many Legions, soothed by so many learned flatterers, mainteyned by the state of the Empyre, and confirmed by so many hangers on? For as for Antinous Antinous.the Emperour Adrians Minion, whom the Emperour endowed with Temples and Sacrifices: to what purpose serued he, but to shewe that it was not in the power of the great Emperour of the world, to make folk beléeue a man to be a God, what payne or cost soeuer he put himselfe vntounto?
Yea (say they) but to beléeue the myracles of Iesus,Obiection. we would see myracles still. The tyme hath bene that they were seene, the tyme hath bene that they were beléeued, and tyme hath altered the course of them: what a number of things doe we beléeue which we see not? And what reason or what benefite should leade vsus to the beléeuing of any other rather than of them? But we should bée the more assured of them. As much might the former ages hauehave sayd, and as much may the ages say that are to come; and so should it behoue myracles to bee wrought to all men and at all tymes. And were it once so, then should myracles bee no myracles, forsomuch as in trueth they hauehave not that name, but of the rare and seeldome sight of them. The Sunne giueth light daylie to the world: he maketh the day, the yéere, and the seasons of the yéere. Trées hauing borne flowers and fruite become bare, and afterward shoote out their buddes and florish agayne. The Uyne turneth the moysture of the Earth into Wine: the graine of Corne, turneth it into eares of Corne: and the Pipen or kernell of an Apple, into an Appletrée. And infinite men receyue shape and birth eueryevery hower. Al these are very greate miracles, and God and none other is the doer of them; nature teacheth it thée, and thou cāst not denie it. But forasmuch as thou séest them eueryevery day, thou regardest them not; and yet the leasf of them would make thée to wonder, if it were rare. To succour thyne infirmitie, the Sunne forgoeth his lyght, a drye sticke florisheth, water is turned into wyne, and the dead are raysed to lyfe: and all this is too shewe vntounto thée, that the same power which wrought in creating things at the beginning, woorketh now still whēsoeuer it listeth; and that if the effects liue, the cause of them is not dead. And if thou shouldest sée eueryevery day some miracle in the Sunne, in Plants, and in man; surely in lesse than a hundred yeres miracles would be chaunged into nature with thee, and the helpes of thyne infirmitie would turne thee to vnbeleef; and to make the world beleeue agein, God should be faine to create a new world for the world. An example whereof may bee the people of Israell, who hauing their meate, their drinke, their trayning vp, and their gouernement altogither of miracle, did in lesse than forty yeres turne them al into nature; and lyke folke accustomed continewally to phisick, which turne their medicines into nourishment of their bodies; they abused the stayes of their fayth, by turning them into occasions of distrust and vnbeleef. Now, God created nature, and hath giuen it a Lawe, which Lawe he will hauehave it to followe. Neuerthelesse, sometymes for our infirmities sake he interrupteth it, to the intent to make vsus to knowe that he is Lord of nature. But if he should do it at our appoyntment, then should we be the Lords both of nature and of him; and if he should do it in all caces, we would make a rule of it; and we would make bookes and calculations of it no lesse than of the Eclipses of the Sunne or of the Moone, or rather than of the motions of the eyghth Sphere; and we would impute all those interruptions and chaunges, to the nature of nature itself. Therefore it is both more conuenient for his glorie and more behooffull to our saluation, that nature should still followe hir nature, and that miracles should continue miracles still; that is to say, that they should be rare, as necessarie helpes to the infirmities of our nature, I meane not of one man, or of one age, but of all mankynd, or at leastwise of al the Church togither, which is but as one comonweale and one man.
Yet remayneth Mahomet, Mahomet.and he séemeth to be a iolly fellowe: for he made a great part of the world to beléeue in him. He was an Arabian and tooke wages of the Emperour Heraclius, to serue him in his warres anon after the declyning of the Empyre; and in a mutinie among the Arabian Souldyers, he was chosen by them to be their commaunder, as we sée dyuers tymes in the bands of the Spanyards. Whether he were a good man or no, let the people of Mecha (who woorshippe him at this day) iudge, which condemned him to death for his Robberies and murthers. And he himself in his Alcoran confesseth himself to bee a sinner, an Idolater, an adulterer, giuen to Lecherie, and subiect to women; and that in such words as I am ashamed to repeate. But he hath inlarged his Empyre by his successors, and layd his Lawe vppon many Nations. What maruell is that? For why? Auendge your selues (sayeth he) with all your harts; take as many wiues as ye be able to kéepe; Spare not euen nature itself. What is he (though he were the rankest Uarlet in the world) that myght not leuie men of that pryce, considering the corruption that is in mankynd? Hee reigned as a Lord say they; but yet by worldly mean…, yea and vtterly vnbeséeming a man. If ye enquyre of his Doctryne, (say they) it is holy, conformable to the old and new Testamēt, and admitted of God. But as good as yée make it, yet may yée not examin it nor dispute of it vponupon peyne of death. And what man of iudgement would not hauehave some suspition of the persone (though he were very honest,) which should say, Behold ye be payed, and in good monny; but yée may not looke vponupon it by daylyght? If yée looke for his miracles; In déede God sent Moyses and Christ with miracles; but Mahomet comes with his naked swoord to make men beléeue, and asfor other miracle he woorks none.Alcoran, Azoar 2. 3. 6. &c And therefore al his Alcoran is nothing els but kill the Infidells, reuendge your selues, he that kills most shall hauehave greatest share in paradise, and he that feyghteth lasily shalbe damned in hell. How farre is this geare of from suffering, and both from conquering and continewing by sufferance? What wickednesse myght not bee stablished by that way of his? Notwithstanding, to allure the Iewes he exalteth Moyses, and reteyneth Circumcision: and to the intent he myght not estraunge the Christians, he sayeth that Christ is the Spirit, Woord and Power of God, and that Mahomet is Christes seruant, sent to serue him, and Prophesied of by him afore. Ageine to please the Heretiks called Nestorians, he affirmeth that yet for all this, Christ is not very God, nor the Sonne of God, but that he hath in déede the Soule of God. Thus doe ignorance and violence in him incounter one another, the one to choke the trueth, and the other to inforce the falsehod. What practyses, what wyles, what countersayings, what inforcements, what armyes, what cruelties vseth he not too perswade men? And yet what hath he wonne by all this, but to be a Prophet without Prophesying, a Lawemaker without miracles, and (euen among his owne Bisshops) a man without God or Religion? What man of discretion would reade his Alcoran twice, except it were for some greate gayne, or by manifest compulsion, considering the absurdities, toyes, contrarieties, dreames, and frantik deuyces that are in it, besides the wicked things, wherof I wilnot speake? Farre of therefore is he from furnishing foorth of a Martyr, that will dye eyther for the Preaching thereof, or for not recāting it. To be short, Mahomets miracle is, to waste and spoyle the world by warre; Christs is to bring the world in order by his suffring for it. Mahomet was assisted by a sort of Cutthrotes like himself; Christ was followed by infinite folk dying and suffering aduersitie for his sake. The woorkes of Mahomet were such as eueryevery man can do; and doeth dayly: the woorkes of Christ are such as neuer any man did, nor durst vndertake to doo but he himself. Surely therefore we may wel conclude, without wearying the reader any longer about these vanities; That Mahomet was a man, and wrought but as man and by man, and therefore is to be examined as a man: and that Iesus Christ wrought by GOD and was (as he hath told vsus) the sonne of God, and therefore let vsus here him and beleeue him as God.
At this woord,An obiection against Christes Incarnation. behold, they step vp ageine and say; a man to be God? What an absurditie is that? How is it possible? Nay rather séeing it is conuenient and agreeable both to Gods glorie and to mans saluation, as I hauehave proued afore: why should it be vnpossible? God created mā by his wisdom, which wisdom is his sonne. Now, what is more meet than he should repayre man by him ageine? Also it was a man that sinned, and in that man and by that mā did al his ofspring sinne likewise. Now what is more rightfull, than to repayre him by man? Man rebelled ageinst his father: who could appease this offence but God himself? And who could better pacifie the father, than his owne welbeloued Sonne? Man (say I) rebelled through extreame pryde, vppon desire to be equall with God. Now what thing is there which ought too humble man soo much, as to see his Creator submit himselfe beneath man for the fault of man? Or which ought somuch to make him to consider his sinne and to be sory for it, as to consider the infinite greatnesse of his Raunsum, the excéeding greatnesse of his sinne, and of his punishment due for the same? And if thou vrge me still, with how is it possible? I answer it is possible, bycause God lifteth it, and euen in mans vnderstanding it conteyneth no contrarietie to say it. Also it is possible; for we see it is so; and so many Profes cannot bee wyped away by a bare question. It séemeth possible enough to thee O Iulian when thou listest: for thou sayest that Esculapius the sonne of Iupiter tooke humane flesh to come downe vntounto the earth: and thyne owne Philosopher Amelius doth vnderunder hand approue, that Gods eternall word toke flesh and clothed himself with the nature of man, alledging the very words of S. Iohn for the matter. To be short, thou haste a spirit vnited to thy body; thou ca…st not deny it, and yet thou séest it not. And if thou wert lesse than man, thou wouldest also deny it to be in man: and yet for al that, what fellowship is there betwéene a body and a spirit? And what may seeme more ageinst reason, than that a Spirit which occupyeth no place, should not only be lodged, but also imprisoned in a place? But hee which made both the one and the other of nothing, can do what he thinketh good with both of them. And seeing that to glorifie man, he voutsafed to take him vp into heauē and to ioyne him vntounto him, (Plotin saies so, and therefore thou wilt willingly here it and allow of it:) why should he be lesse able too come downe if he list, and too vnite and ioyne himself to man vponupon earth, if he list to humble himself?
But why did God send his deare Sonne into the world rather in that tyme than in any other?Why Iesus came at the same tyme that he did. Why sent hee him not soouer or later? These are questions for maysters to vse to their Seruants, and not for silly Creatures to vse vntounto God, who by his only power made vsus to be borne, and by his only grace hath begotten vsus new ageine. But (as I hauehave sayd afore to the Iewes,) man liued for a tyme without the Lawe, too make him too learne that hée was not a lawe to himself: and a certeine tyme vnderunder the lawe, to make him find by proofe that he was not able to performe it, and afterward grace was offered vntounto him, as vponupon a scaffold where he sawe nothing but death: and so the knowing of nature corrupted made man the more able to receyue the Lawe; and the Lawe made him the more ready to imbrace Gods grace. Moreouer it is a woonderfull confirmation to vsus, when we consider that from the beginning of the World vntounto his comming, we hauehave alwayes had Prophets from tyme to tyme, agréeing in one mynd and one voyce, as Heraulds and Trumpettors euerychone of them, to publish and proclayme the maiestie of this King, which was to come into ye world. For had he come anon after the Creation of the World, this confirmation of ours had bin greately …, bycause they that were the first had bin surprysed by his comming vnlookedfor, and those that hauehave come after should hauehave bin in daunger to forget it or to make the lesse account of it, as though his comming had not belonged to them; whereas now all of vsus are partakers both of ioye and of Gods admonitions; both afore the Lawe, for he was promised to them; and vnderunder the Lawe, for they lykewyse heard the Trumpetts, and also in the tyme that he came, for hee himself spake to them; and finally in our tyme, for his returne draweth nygh. Neuerthelesse, it was his will too come in the tyme when learning did moste florish, and when the greatest Empyre was in the cheefest pryde, to the end that all worldly wisdome should acknowledge it self to be foolishnes, and all strength and power acknowledge itself to be weaknesse before him.
Now, therefore let vsus all conclude, as well Iewes as Gentyles, that Iesus Christ is the eternall sonne of God, the Redeemer, and the Mediator of mankynd. And let no question or obiection withhold vsus from it. Iewes; for he is such a one as he was promised to them, borne in Bethelem of a virgin of the Trybe of Iuda, at such tyme as the kingdome was gone from the house of Iuda, humbled beneathe all, exalted aboue all, put to reproachefull death for our sinnes, and raised ageine with glorie to make vsus rightuouse. Gentyles; for he did woorks which could not proccede but from God; he created things of nothing, drue one contrarie out of another, surmounted the nature of man, and ouercame the nature of Angells: his doing of which things (beeing not possible too bee done but by God,) declared him to be very God. And both togither; for all of vsus desire eternal lyfe, al of vsus knowe the corruption of our nature, all of vsus perceyue what Gods Iustice requyreth, all of vsus find that we hauehave néede of his mercy, and all of vsus sée that betwéene his Iustice and his mercy, none can (by reason) step in to be the Mediator but GOD, and to be the Satisfier, but man, euen Iesus Christ, borne of the virgin, and the sonne of God. And seeing it hath pleased the father to giuegive vsus his sonne, let vsus imbrace him; and seeing he hath sent him too bring glad tydings too our Soules, let vsus here him. Finally let vsus hearken to the rule and doctrine which he hath left vsus, that we may indeuer to liue vntounto him in all godlynes, considering that he hath voutsafed of his vnspeakable LoueLove, to suffer here beneath, and to dye for vsus.