The Reasons of the Christian Religion Part 1, Part 2 · Chapter 11

The Reasons of the Christian Religion Part 1 · Part 2 · Chapter 11

p. 424CHAP. XI. The Objections from things Extrinſecal reſolved.

Obj. I. ALL men are Liars: and Hiſtory may convey down abundance of Ʋntruths: Who liveth with his eyes open among men, that may not perceive him partially men write? and how falſly through partiality? and with what brazen-faced impudency the moſt palpable falſhoods in publick matters of fact, are moſt confidently averred? and that in the Land, the City, the Age, the Year, of the tranſaction? who then can lay his ſalvation upon the truth of the hiſtory of acts and miracles done, one thouſand ſix hundred years ago.

Anſw. The Father of Lies no doubt can divulge them, as well by Pen or Preſs as by the Tongue: And it is not an unneceſſary Caution to Readers and Hearers too, to take heed what they believe; eſpecially, 1. when one Sect or party ſpeaks againſt another; 2. or when carnal Intereſt requireth men to ſay what they do; 3. or when falling out provoketh them to aſperſe any others; 4. or when the ſtream of the popular vogue, or countenance of men in power hath a finger in it; 5. or when it is as probably contradicted by as credible men; 6. or when the higher Powers deterre all from contradicting it, and diſſenters have not liberty of ſpeech.

But none of theſe, nor any ſuch, are in our preſent caſe: There are Lyars in the world; but ſhall none therefore be p. 425believed? There is hiſtory which is falſe; but is none therefore true? Is there not a certainty in that hiſtory which telleth us of the Norman Conqueſt of this Land? and of the ſeries of Kings which have been ſince then; and of the Statutes which they and their Parliaments have made? yea, of a battail and other tranſaction, before the Incarnation of Jeſus Chriſt? Doth the falſhood of Hiſtorians make it uncertain whether ever there was a Pope at Rome, or a King in France, or an Inquiſition in Spain, &c?

But I have proved, that it is more than the bare credit of any Tradition or Hiſtorians in the world, which aſſure us of the truth both of fact and doctrine, in the Chriſtian Faith.

Obj. II. Are not the Legends written with as great confidence as the Scriptures? and greater multitudes of Miracles there mentioned, and believed by the Subjects of the Pope? And yet they are denyed and derided by the Proteſtants?

Anſ. Credible Hiſtory reporteth many miracles done in the firſt ages of the Chriſtian Church, and ſome ſince in ſeveral ages and places: And the truth of theſe was the Cloak for the Legends multiplyed falſities: which were not written by men that wrought Miracles themſelves to atteſt them; nor that proved the verity of their writings as the Apoſtles did: Nor were they ever generally received by the Chriſtian Churches, but were written a while ago, by a few ignorant ſuperſtitious Friers, in an age of darkneſs, and in the manner, expoſing the ſtories to laughter and contempt, and are lamented by many of the moſt learned Papiſts themſelves, and not believed by the multitude of the people. And ſhall no Chronicles, no Records, no certain Hiſtory be believed, as long as there are any fooliſh ſuperſtitious Lyars left upon the Earth? Then Lyars will effectually ſerve the Devil indeed, if they can procure men to believe neither humane teſtimony, nor Divine.

Obj. III. Many Fryers and Fanaticks, Quakers and other Enthuſiaſts have by the power of Conceit, been tranſported into ſuch ſtreins of ſpeech, as in the Apoſtles were accounted fruits of the Spirit: Yea, to a pretence of Propheſie and Miracles: And how know we that it was not ſo with the Apoſtles?

p. 426How like are the ſtories of Eunapius, of …amblichus, Aedeſius, Soſipatra the wife of Euſtathius, and others, their raptures, propheſies, viſions, miracles, to thoſe of the Roman Legends, and the Quakers?Anſw. 1. It is the Devils way of oppoſing Chriſt, to do it by apiſh imitation: So would the Egyptian Magicians have diſcredited the miracles of Moſes. And Chriſtianity conſiſteth not of any words which another may not ſpeak, or any actions of devotion, or geſture, or formality, which no man elſe can do. There are no words which ſeem to ſignifie a rapture (which are not miraculous) but they may be counterfeited: But yet as a Statuary or Painter may be known from a Creator, and a Statue from a Man, ſo may the Devils imitations and fictions from the evidences of Chriſtianity which he would imitate. Look through the four parts of the teſtimony of the Spirit, and you may ſee this to be ſo. 1. What antecedent Propheſies have foretold us of theſe mens actions? 2. What frame of Holy doctrine do they deliver bearing the Image of God, beſides ſo much of Chriſts own doctrine as they acknowledge? 3 And what Miracles are with any probability pretended to be done by any of them (unleſs you mean any Preacher of Chriſtianity in confirmation of that common Chriſtian Faith.) There are no Quakers or other Fanaticks among us, that I can hear of, who pretend to miracles: In their firſt ariſing, two or three of them were raiſed to a confidence that they had the Apoſtolical gift of the Spirit, and ſhould ſpeak with unlearnt Languages, and heal the ſick, and raiſe the dead; but they failed in the performance, and made themſelves the common ſcorn, by the vanity of their attempts: Not one of them that ever ſpake a word of any Language but what he had learnt; nor one that cured any diſeaſe by Miracle: One of them at Worceſter half famiſhed, and then (as is moſt probable) drown'd himſelf; and a woman that was their Leader undertook to raiſe him from the dead; But ſhe ſpake to him as the Prieſts of Baal to their God, that could not hear; and made but matter of laughter and pity to thoſe that heard of it. There hath not been in England in our dayes, that ever I could hear of, either by Jeſuit, Fryer, Quaker, or other Fanatick, ſo much as a handſome Cheat, reſembling a Miracle, which the People might not eaſily ſee, to be a tranſparent foolery. But many wonders I have known done at the earneſt Prayers of humble Chriſtians. So that he who ſhall compare the Fryers and Fanaticks with the Apoſtles p. 427and other Diſciples of Chriſt, (whoſe Miracles were ſuch as afore-deſcribed) will ſee that the Devils apiſh deſign, though it may cheat forſaken Souls into infidelity, is ſuch as may confirm the faith of ſober men. 4. And what Spirit of ſanctification doth accompany any of their peculiar doctrines? If any of them do any good in the World, it is only by the doctrine of Chriſt: But for their own doctrines, what do they but cheat men and draw the ſimple into ſin? A Frier by his own doctrine may draw men to ſome foppery or ridiculous ceremony, or ſubjection to that Clergy, whoſe holy diligence conſiſteth in ſtriving who ſhall be greateſt, and Lord it over the inheritance of Chriſt, and rule them by conſtraint, and not willingly. A Quaker by his own doctrine may teach men to caſt away their bands, and cuffs, and points, and hat-bands, and to ſay [Thou] inſtead of [You] and to put off their hats to no men, and to be the publick and private revilers of the holieſt and ableſt Preachers of the Goſpel, and the beſt of the people, and with truculent countenances to rail at God's ſervants in a horrid abuſe of Scripture-terms. If this image and work of the Devil were indeed the image and work of God, it were ſome teſtimony of the verity of their doctrine. And yet even theſe Sects do but like a flaſh of lightning, appear for a moment, and are ſuddenly extinct, and ſome other ſect or fraternity ſucceedeth them. The Quakers already recant moſt of thoſe rigidities, on which at firſt they laid out their chiefeſt zeal. If a flaſh of ſuch lightning, or a ſquib, or glow-worm, be argument ſufficient to prove that there is no other Sun, then Friers and Fanaticks, as oft as they are mad, may warrant you to believe that all men are ſo too, even Chriſt and his Apoſtles.

Object. IV. But the power of cheaters, and credulity of the vulgar is almoſt incredible. The great number of Papiſts who believe their holy cheats, and the greater number of Mahometans, who believe in a moſt ſottiſh ignorant deceiver, do tell us what a folly it is to believe for company.

Anſw. This is ſufficiently anſwered already: no doubt but cheaters may do much with the ignorant and credulous multitude: but doth it follow thence, that there is nothing certain in the world? None of theſe were ever ſo ſucceſsful p. 428in deceiving, as to make men of ſound underſtanding and ſenſes believe, that they ſaw the lame, and blind, and deaf, and ſick, and lunatick, healed, and the dead raiſed, and that they themſelves performed the like, and that they ſaw and were inſtructed by one riſen from the dead, when there was no ſuch thing; or that abundance of men did ſpeak in many unlearn'd tongues, and heal the lame, and blind, and ſick, and raiſe the dead; and this for many years together, in many Countries, before many Congregations; and that they procured the ſame ſpirit to thoſe that believed them, to do the like; and that by this means they planted Churches of ſuch believers through the world: Who is it that hath been ſuch a ſucceſsful deceiver?

As for the Mahometans, they do but believe by education and humane authority, that Mahomet was a great Prophet, whoſe ſword, and not his miracles, hath made his ſect ſo ſtrong, that they dare not ſpeak againſt it. Thoſe few miracles which he pretendeth to, are ridiculous unproved dreams. And if there be found a people in the world, that by a Tyrants power may be ſo barbarouſly educated as to believe any foppery, how fooliſh and vain ſoever be the report, it doth not follow, that full and unqueſtionable evidence is not to be believed.

Object. But what can be imagined by the wit of man more certain than ſenſe? when it is ſound ſenſes, and all the ſenſes, and all mens ſenſes, upon an object ſuitable and near, with convenient media, Senſus noſtros, non parens, non nutrix, non magiſter, non poeta, non ſcena depravat; non multitudinis conſenſu… abducit à vero: Animis omnes tenduntur infid…ae, vel ab ii… quos modo enumeravi vel ab ea quae penitus in omni ſenſu implicata inſidet imitatrix boni voluptas, malorum autem mater omnium. Cic. de leg. 1. p. 226.&c. And yet in the point of Tranſubſtantiation, it is not a few fools, but Princes, Popes, Prelates, Paſtors, Doctors, and the moſt profound and ſubtil School-men, with whole Kingdoms of People of all ſorts, who believe that all theſe ſenſes are deceived, both other mens and their own. What therefore may not be believed in the world?

Anſw. And yet a nihil ſcitur vel certum eſt, is an inhumane fooliſh conſequence of all this; nor hath it any force againſt the certainty of the Scripture Miracles. For, 1. All this is not a believing that poſitively they ſee, and feel, and taſte, and hear, that which indeed they do not: but it is a believing that they do not ſee, and hear, and feel, and taſte, that which indeed they do: they are made believe that there is no Bread and Wine, when indeed there is. But this is no p. 429deluſion of the ſenſes, but of the underſtanding, denying credit to the ſenſe: If you had proved that all theſe Princes, Lords, Prelates and People, had verily thought that they had ſeen, and taſted, and felt Bread and Wine, when it was not ſo, then you might have carried the cauſe of unbelief; but upon no other terms (which is to be remarked) than by proving that nothing in all the world is certain or credible. For all the certainty of the Intellect is ſo far founded in the certainty of ſenſe, and reſolved into it, in this life, that it cannot poſſibly go beyond it. If you ſuppoſe not all mens ſound conſenting ſenſes to have as much infallibility, as man is capable of in this life, for the ordinary conduct of his judgment, you muſt grant that there is no further infallibility to be had by any natural way. For he that is not certain of the infallibility of ſuch conſenting ſenſes, is not certain that ever there was a Bible, a Pope, a Prieſt, a Man, a Council, a Church, a World, or any thing.

2. And for my part I do not believe, that all theſe that you mention do really believe, that their ſenſes are deceived: (though if they did, its nothing to our caſe.) Moſt of them are frightned for carnal preſervation into a ſilencing of their belief: others know not what Tranſubſtantiation meaneth. Many are cheated by the Prieſts changing the queſtion, and when they are about to conſider, Whether all our ſenſes be certain that this is Bread and Wine? they are made believe that the queſtion is, Whether our ſenſes are certain of the Negative, that here is not the real Body and Bloud of Chriſt. And they are taught to believe, that ſenſe is not deceived about the Accidents, which they call the Species, Of the Canon of the Scripture, read Dr. Reynolds, de. lib. Apocr. and Biſhop Coſin, his full Collections on that ſubject. Vide etiam Carm. Jambic. Amphilochii in Auct. Bibl. Pat. To. 1. pag. 624. Many Papiſts confeſs, that the H. Scriptures contain all things neceſſary to the ſalvation of all.but about the Subſtance only; when moſt of the ſimple people by the ſpecies do underſtand the Bread and Wine it ſelf, which they think is to the inviſible body of Chriſt, like as our bodies, or the body of a Plant, is to the ſoul. So that although this inſtance be one of the greateſt in the world, of infatuation by humane authority and words, it is nothing againſt the Chriſtian verity.

Object. V. You are not yet agreed among your ſelves what Chriſtianity is, as to the matter of Rule: the Papiſts ſay, it is all the Decrees de fide (at leaſt) in all General Councils, together with the Scriptures Canonical and Apocriphal: The p. 430Proteſtants take up with the Canonical Scriptures alone, Quemadmodum …enim ſiquis vellet ſapientiam hujus ſeculi exercere, non aliter hoc conſequi poterit, niſi dogmata Philoſophorum legat; ſic quicunque volumus p…etatem in Deum exercere, non …li…nde diſcemus quàm ex Scripturis Divin…s. S. H…ppel…t. Homil. A…ctuat. Bibl. Pat. To. 1. p. 622.and have not near ſo much in their Faith or Religion, as the Papiſts have.

Anſw. What it is to be a Chriſtian, all the world may eaſily perceive, in that ſolemn Sacrament, Covenant or Vow, in which they are ſolemnly entred into the Church and profeſſion of Chriſtianity, and made Chriſtians. And the antient Creed doth tell the world, what hath always been the faith which was profeſſed. And thoſe ſacred Scriptures which the Churches did receive, doth tell the world what they took for the entire comprehenſion of their Religion. But if any Sects have been ſince tempted to any additions, enlargements, or corruptions, its nothing to the diſparagement of Chriſt, who never promiſed, that no man ſhould ever abuſe his Word, and that he would keep all the world from adding or corrupting it. Receive but ſo much as the doctrine of Chriſt, which hath certain proof that it was indeed his, delivered by himſelf, or his inſpired Apoſtles, and we deſire no more.

Object. VI. But you are not agreed of the reaſons and reſolution of your faith: one reſolveth it into the authority of the Church, and others into a private ſpirit, and each one ſeemeth ſufficiently to prove the groundleſneſs of the others faith.

Anſw. Dark minded men do ſuffer themſelves to be fooled with a noiſe of words not-underſtood. Do you know what is meant by the reſolution and grounds of faith? Faith is the believing of a concluſion, which hath two premiſes to infer and prove it: and there muſt be more argumentation for the proof of ſuch premiſes, and faith in its ſeveral reſpects and dependances, may be ſaid to be reſolved into more things than one, even into every one of theſe. This general and ambiguous word [Reſolution] is uſed oft'ner to puzzle than reſolve. And the grounds and reaſons of faith are more than one, and what they are I have fully opened to you in this Treatiſe. A great many of dreaming wranglers contend about the Logical names of the Objectum quod, & quo, & ad quod; the objectum formale, & materiale, per ſe, & per accidens, primarium & ſecundarium; ratio formalis quae, qua & ſub qua; objectum univocationis, communitatis, perfectionis, originis, virtutis, adaequationis, &c. the motiva fidei, reſolutio, and p. 431many ſuch words; which are not wholly uſeleſs, but are commonly uſed but to make a noiſe to carry men from the ſenſe, and to make men believe that the controverſie is de re, which is meerly de nomine. Every true Chriſtian hath ſome ſolid reaſon for his faith, but every one is not learned and accurate enough to ſee the true order of its cauſes and evidences, and to analize it throughly as he ought. And you will take it for no diſproof of Euclid or Ariſtotle, that all that read them, do not ſufficiently underſtand all their Demonſtrations, but diſagree in many things among themſelves.

Object. VII.Thus Julian in his Orations, and …unapius in Aedeſio, pag. (mihi) 598, &c. You make it a ridiculous Idolatry to worſhip the Sun, and Jupiter, and Venus, and other Planets and Stars, which in all probability are animate, and have ſouls as much nobler than ours as their bodies are, (for it's like God's works are done in proportion and harmony:) and ſo they ſeem to be to us as ſubordinate Deities: And yet at the ſame time you will worſhip your Virgin Mary, and the very image of Chriſt, yea, the Image of the Croſs which he was hang'd on; and the ſalita capita, and rotten bones of your Martyrs, to the diſhonour of Princes, who put them to death as malefactors: Is not the Sun more worthy of honour than theſe?

Anſw. 1. We ever granted to an Eunapius, Julian, Porphyry or Celſus, that the Sun, and all the Stars and Planets, are to be honoured according to their proper excellency and uſe: that is, to be eſteemed as the moſt glorious of all the viſible works of God; which ſhew to us his Omnipotency, Wiſdom and Goodneſs, and are uſed as his inſtruments to convey to us his chief corporal mercies, and on whom, under God, our bodies are dependant, being incomparably leſs excellent than theirs. But whether they are animated or no, is to us utterly uncertain: and if we were ſure they were, yet we are ſure that they are the products of the Will of the Eternal Being: And he that made both them and us, is the Governour of them and us: and therefore as long as he hath no way taught us to call them Gods, nor to pray to them, nor offer them any ſacrifice, as being uncertain whether they underſtand what we do or ſay; nor hath any way revealed that this is his will, nay, and hath expreſly forbidden us to do ſo; Reaſon forbiddeth us to do any more, p. 432than honourably to eſteem and praiſe them as they are, and uſe them to the ends which our Creator hath appointed.

2. And for the Martyrs, and the Virgin Mary, we do no otherwiſe by them: we honour them by eſtimation, love and praiſe, agreeable to all the worth which God hath beſtowed on them: (and the holineſs of humane ſouls, which is his image, is more intelligible to us, and ſo more diſtinctly amiable, than the form of the Sun and Planets is.) But we pray not to them, becauſe we know not whether they hear us, or know when we are ſincere or hypocritical; nor have we any ſuch precepts from our common Lord. It is but ſome ignorant miſtaken Chriſtians who pray to the dead, or give more than due veneration to their memories. And it is Chriſt, and not every ignorant Chriſtian, or miſtaken Sect, that I am juſtifying againſt the cavils of unbelief.

Object. VIII. You make the holineſs of Chriſtian doctrine a great part of the evidence of your faith; **As you cannot judge of the faculties of man by an inſtant, ſo neither of the nature of Chriſtianity by inſtant Chriſtians. A primo mirabil ter occulta eſt natura, nec perſpici nec cognoſci poteſt; progiedientibus autem aetatibus ſenſim, tardéve potius noſmetipſos cognoſcimus: Itaque illa prima commendatio quae a natura noſtri facta eſt, nobis obſcura & ince…ta eſt; primuſque apperitus ille animi, tantum agit ut ſalvi atque integri eſſe poſſimus: cum autem deſpicere caeperimus & ſentire quid ſimu…, & quid ab animantibus coeteris differamus, tum ea ſequi incipimus ad quae nati ſumus. cic. de fin. l. 5. p. 192. So is it here.and yet Papiſts and Proteſtants maintain each others doctrine to be wicked: and ſuch, eſpecially againſt Kings and Government, as Seneca, or Cicero, or Plutarch would have abhorred. The Proteſtants tell the Papiſts of the General Council at the Lateran, ſub Innoc. 3. where, Can. 3. it is made a very part of their Religion, That temporal Lords who exterminate not Hereticks, may be admoniſhed and excommunicated, and their Dominions given by the Pope to others, and ſubjects diſobliged from their allegiance: they tell them of the doctrine of their leading Doctors, that Kings excommunicate are no Kings, but may be killed: And of the many Rebellions which the Pope hath raiſed againſt Kings and Emperours. And the Papiſts ſay, that the Proteſtants are worſe than they, and that their Religion hath every where been introduced by rebellion, or ſtabliſhed by it: and that the Bible (which is your Religion) hath cauſed moſt rebellions, and therefore they dare not let the people read it: And is this your holy doctrine?

Anſw. 1. That Chriſtianity is incomparably more for Government and due ſubjection, than Heatheniſm, is paſt p. 433all doubt to thoſe that are impartial Judges. How few of all the Roman Heathen Emperours was there, that died not by ſubjects hands? Among the Athenians, a King and a Tyrant were words too often of the ſame ſignificant. How hateful the name of a King was among the Romans, is well known. How few even of their moſt renowned Orators and Philoſophers were not put to death, upon accuſation of reſiſtance of ſome Prince: (Brutus, Cicero, Cato, Seneca, &c.) Cicero, pro Milone, can ſay, [Non ſe obſtrinxit ſcelere, ſiquis Tyrannum occidat; quamvis familiarem (which Brutus practiſed on Caeſar) Et Tuſcul. 5. Nulla nobis cum Tyrannis ſocietas eſt, neque eſt contra naturam ſpoliare eum quem honeſtum eſt necare. Much more ſuch dangerous doctrine hath Cicero. Seneca Traged. Hercul. fur. ſaith, [Victima haud ulla amplior poteſt, magiſque opima mactari Jovi, Quam Rex iniquus— But Chriſtianity teacheth us ſubjection to bad Rulers, and not only to the good. The ordinary Writings of the Athenian and Roman learned men are ſo bitter againſt Kings, and ſo much for the peoples power, that it is meer impudency for men of their Religion to aſperſe Chriſtianity as injurious to Kings. How things were uſed to be carried at Rome, you may perceive by theſe words of Lampridius, who wondring that Heliogabalus was killed no ſooner, but permitted three years, ſaith, [Mirum fortaſſe cuipiam videatur, Conſtantine venerabilis, quod haec clades quam retuli loco Principum fuerit, & quidem propè triennio, ita ut nemo inventus fuerit qui iſtum à gubernaculis Romanae Majeſtatis abduceret; cum Neroni, Vitellio, Caligulae, coeteriſque hujuſmodi nunquam tyrannicida defuerit.

Heſichius in Arceſil. ſaith, Arceſilaus Regum neminem magnopere coluit: Quamobrem legatione ad Antigonum fungens pro patria, nihil obtinuit. And Laert. maketh Solon reſolve not to live in his own Country, meerly becauſe there was a Tyrant, that is, a King, that had by a faction ſet up himſelf,Cum Antiſtibus agamus ut ex libris illis (Sibillinis) quidvis potius quam Regem proferant: Quem Romae poſthac nec Dii nec homines eſſe patientur. Cic. Divinat. l. 2. p. 186. and yet ruled, as he profeſſed, as righteouſly as a Senate. And he ſaith of Thales, that it was one of the rarities which he ſpake of, Rempubl. vidiſſe Tyrannum ſenem. And of Chryſippus, Quod videtur aſpernator Regum, immodice fuiſſe, &c.

We do not deny but there are three ſorts of Chriſtians that are too much for the reſiſting and deſtroying of bad Governours, p. 434and ſpeak much as theſe Heathens did:Imperatorem neceſſe eſt ut ſuſpiciamus, ut enim quem Dominus noſter elegit: ut merito dixerim, Noſter eſt magis Caeſar, ut à Deo noſtro conſtitutus. Tertul. Apol. c. 33. The one ſort are ſome over-philoſophical learned men, who have more converſed with the antient Greeks and Romans than with Chriſtian Writers. Such was honeſt Petrarch, who perilouſly ſaith, Et ſane ſi vel unum Patria civem bonum habeat, malum Dominum diutius non habebit. The ſecond ſort are the faction of the Pope, who are led to it by meer intereſt, their Religion and Clergy-intereſt both conſiſt in an univerſal Kingdom or Government over Kings and all the Chriſtian world: it is no wonder therefore to find them induſtrious to ſubject all powers to themſelves. The third ſort are here and there a few Enthuſiaſts, or fanatical deluded perſons, who are like the turbulent Zealots among the Jews, who occaſioned the combuſtions and bloud-ſhed at Jeruſalem, about the time of its deſtruction: who are but the ignoranter ſort of Chriſtians, miſled by pretences of zeal or inſpiration, for want of judgment, ſtayedneſs and experience. And this is vitium perſonae, and is no diſparagement to Chriſt. As for any doctrines of rebellion or ſedition, or depoſing and killing excommunicate Kings, there is none more condemneth them than Chriſt. It is not every proud or covetous perſon that maketh the name of Chriſtianity or Church-government a cloak for his uſurpation, ambition or worldlineſs, that we are pleading for:Beda in Apocal. 13. fol. 211. p. 2. expoundeth the number of Antichriſt 666 by reference to 1 King 10.14. 2 Chron. 9.13. where Solomon's yearly revenue of Gold was 666 talents: and ſo he ſaith, Antichriſt ſhal exact that tribute of mony to himſelf, which is due to a true King. As if covetouſneſs and great revenues were the number of the Beaſt. Et in cap. 17. In purpura fucus ſimulati regiminus: In coccino, cruentus habitus impietatis demonſtratur. Fol. 214. p. 2. Vobis humana aeſtimatio innocentiam tradidit: humana item dominatio imperavit: Inde nec plenae nec adeo timendae eſtis diſciplinae: Tanta eſt prudentia hominis ad demonſtrandum bonum, quantum authoritas ad exigendum: tam illa falli facilis quam iſta contemni. Tertul. Apol. c. 45.Rev 131 Kgs 10:142 Chr 9:13 A Roman Praefect was wont to ſay, Make me the Biſhop of Rome, and I will be a Chriſtian: What if the match had been made, and the Pagan had turned Chriſtian in profeſſion for that Biſhoprick? and had lived like a Pagan ſtill, and domineered according to his ambition? would Chriſtianity have been ever the worſe for that? Judge of Chriſt by his own Book and doctrine, and not by the Council of Laterane, nor by the books, or doctrine, or practice of any proud and worldly hypocrite, who abuſeth his Name to ſin againſt him. Chriſt never promiſed to make p. 435ſuch Laws, as no man could abuſe or break. Yet withall let me tell you, that the ſplene and envy of factious perſons, doth uſually cauſe them to belie each other, and make each others doctrine as odious as they can: and if wrangling boys fall out and call one another baſtards, it is no good proof that they are ſo indeed.

Object. But thoſe of you that do eſcape the doctrines of diſloyalty, are traitors againſt your Countries liberties, and baſe-ſpirited men, and flatterers of Princes, and defenders of tyranny and oppreſſion, and all to beg their countenance for your Religion. The Chriſtian ſpirit is poor and private in compariſon of the old Greek and Roman genius, which would ſtand up againſt the proudeſt Tyrant.

Anſw. It ſeems Chriſtianity is hot and cold, as malice fancieth it. Indeed the doctrine of it is ſo much for ſubmiſſion, patience and peace, as giveth more countenance to this accuſation than the former, but is guilty of neither of the crimes. It is not flattering hypocrites that I am to defend, let them bear their ſhame; but it is the doctrine of Chriſt which is the thing in queſtion. Did Chriſt flatter Herod, when he ſaid, Go tell that Fox, Behold, I caſt out devils &c? Luk. 13.32▪ Did John Baptiſt flatter him, when he loſt his liberty and life for reprehending his filthy luſt? Did Chriſt flatter the Phariſees? Matth. 23. Doth James flatter the rich and great, Jam. 5.1, &c. Go to now, ye rich men, weep and houl, for the miſeries that ſhall come upon you: your riches are corrupted, and your garments moth-eaten; your gold and ſilver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire: ye have heaped treaſure together for the laſt days— Ye have lived in pleaſure on the earth, and been wanton, ye have nouriſhed your hearts as in a day of ſlaughter: ye have condemned and killed the juſt, and he doth not reſiſt you. And, Jam. 2.6. Do not rich men oppreſs you, and draw you before the judgment-ſeats? Chriſtianity teacheth us to lament the ſin of Tyranny, the grand crime which keepeth out the Goſpel from the Nations of Infidels and Pagans through the earth, and eclipſeth its glory in the Popiſh Principalities: It teacheth us to reſiſt tyrannical Uſurpers in the defence of our true and lawful Kings. But if it teach men patiently to ſuffer, rather than rebelliouſly p. 436reſiſt, that is not from baſeneſs but true nobleneſs of ſpirit, exceeding both the Greek and Roman genius: in that it proceedeth from a contempt of thoſe inferiour trifles, which they rebell for, and from that ſatisfaction in the hopes of endleſs glory, which maketh it eaſie to them to bear the loſs of liberty, life, or any thing on earth; and from obedience to their higheſt Lord. But in a lawful way they can defend their Countries and liberties as gallantly, as ever Heathens did.

Object. IX. If your Religion had reaſon for it, what need it be kept up by cruelty and bloud? how many thouſands and hundred thouſands hath ſword, and fire, and inquiſition devoured, as for the ſupporting of Religion? and when they are thus compelled, how know you who believeth Chriſtianity indeed?

In eccleſia non coactum, ſed acquieſcentem oportet ad meliora converti: Non eſt enim qui curare poſſit invitum. Chryſoſt. Nemo invitus bene agit, etiamſi bonum eſt quod facit. Aug. Confeſ.Anſw. This is none of the way or work of Chriſtianity; but of that ſect which is raiſed by worldly intereſt and deſign, and muſt accordingly be kept up. In Chriſt's own family, two of his Diſciples would have called for fire from heaven to conſume thoſe that rejected him; but he rebuked them, and told them that they knew not what manner of ſpirit they were of, and that he came not to deſtroy mens lives, but to ſave them: Will you now lay the blame of that conſuming zeal on Chriſt, which he ſo rebuketh? The ſame two men would have been preferred before the reſt, to ſit at his right hand and his left hand in his Kingdom; and his Diſciples ſtrove who ſhould be the greateſt: Did Chriſt countenance this? or did he not ſharply reprehend them, and tell them that they muſt not have titles and domination as ſecular Princes have, but be as little children in humility, and their greatneſs muſt conſiſt in being greatlieſt ſerviceable, even in being ſervants to all. If men after this will take no warning, but fight, and kill, and burn, and torment men, in carnal zeal,Praefecti vel Antiſtetis vitium eſt non quàm optimum eſſe, nec novas ſubinde virtutum acceſſiones facere: ſiquidem virtutis ſuae praeſtantia, multitudinem ad mediocritatem tracturus ſit. Nazian. Orat. 1. p. 8. and pride, and tyranny; ſhall this be imputed to Chriſt, who in his doctrine and life hath form'd ſuch a teſtimony againſt this crime, as never was done by any elſe in the world, and as is become an offence to unbelievers?

Object. X. We ſee not that the Leaders in the Chriſtian Religion do really themſelves believe it: Pope Leo the tenth called it, Fabula de Chriſto: What do men make of it but a Trade to live by? a means to get Abbies, and Biſhopricks, and Benefices, p. 437and to live at eaſe and fleſhly pleaſure: and what do Secular Rulers make of it, but a means to keep their ſubjects in awe?

Anſw. Profecto ars quaedam artium, & ſcientia ſcientiarum mihi eſſe videtur, hominem regere, animal omnium maxime varium & multiplex. Id. ibid.He that knoweth no other Chriſtians in the world but ſuch as theſe, knoweth none at all, and is unfit to judge of thoſe whom he knoweth not. True Chriſtians are men, that place all their happineſs and hopes in the life to come, and uſe this life in order to the next, and contemn all the wealth and glory of the world, in compariſon of the love of God and their ſalvation. True Paſtors and Biſhops of the Church do thirſt after the converſion and happineſs of ſinners, and ſpend their lives in diligent labours to theſe ends; not thinking it too much to ſtoop to the pooreſt for their good, nor regarding worldly wealth and glory in compariſon of the winning of one ſoul, nor counting their lives dear, if they may but finiſh their courſe and miniſtery with joy. Luk. 15. Act. 20. Heb. 13.7.17. &c. They are hypocrites, and not true Chriſtians, whom the objection doth deſcribe, by what names or titles ſoever they be dignified, and are more diſowned by Chriſt than by any other in the world.

Object. XI. Chriſtians are divided into ſo many ſects among themſelves, and every one condemning others, that we have reaſon to ſuſpect them all: Sicut noxium eſt ſi unitas defit bonis, ita pernicioſum eſt ſi ſit in malis. Perverſos quippe Unitas corroborat, dum concordant; & tanto magis incorrigibiles, quanto unanimes fecit. Greg. Moral. l. 33. Sed perturbat nos opinionum varietas hominumque diſſenſio: & quia non idem contingit in ſenſibus, hos natura certos putamus: Illa quae aliis ſic, aliis ſecus, nec iiſdem ſemper uno modo videntur, ficta eſſe dicimus. Quod eſt longe aliter. Cic. de leg. 1. p. 226.for how know we which of them to believe or follow?

Anſw. 1. Chriſtianity is but One, and eaſily known; and all Chriſtians do indeed hold this as certain, by common agreement and conſent, they differ not at all about that which I am pleading for: there may be a difference, whether the Pope of Rome or the Patriarch of Conſtantinople be the greater, or whether one Biſhop muſt rule over all, and ſuch like matters of carnal quarrel; but there is no difference whether Chriſt be the Saviour of the world, or whether all his doctrine be infallibly true: and the more they quarrel about their perſonal intereſts and by-opinions, the moſt valid is their teſtimony in the things wherein they all agree: it is not thoſe things which they differ about, that I am now pleading for, or perſwading any to embrace; but thoſe wherein they all conſent.

2. But if they agree not in all the Integrals of their Religion, it is no wonder, nor inferreth any more than that they are not all perfect in the knowledge of ſuch high and myſterious p. 438things: and when no man underſtandeth all that is in Ariſtotle, nor no two interpreters of him agree in every expoſition, no, nor any two men in all the world agree in every opinion, who hold any thing of their own, what wonder if Chriſtians differ in many points of difficulty.

3. But their differences are nothing in compariſon of the Heathen Philoſophers, who were of ſo many minds and ways, that there was ſcarce any coherence among them, nor many things which they could ever agree in.

4. The very differences of abundance of honeſt Chriſtians, is occaſioned by their earneſt deſire to pleaſe God, and do nothing but what is juſt and right, and their high eſteem of piety and honeſty, while the imperfection of their judgments keepeth them from knowing in all things, what it is which indeed is that good and righteous way which they ſhould take. If children do differ and fall out, if it be but in ſtriving who ſhall do beſt, and pleaſe their father, it is the more excuſable: enemies do not ſo: ideots fall not out in School-diſputes or Philoſophical controverſies: ſwine will not fall out for gold or jewels, if they be caſt before them in the ſtreets: but it's like that men may.

5. But the great ſidings and factions kept up in the world, and the cruelties exerciſed thereupon, are from worldly hypocrites, who under the mask of Chriſtianity, are playing their own game: And why muſt Chriſt be anſwerable for thoſe whom he moſt abhorreth, and will moſt terribly condemn?

Spiritus ſanctus eſt Patris & Filii Amor & connexio: ad ipſum pertinet ſocietas, qua efficimur unum corpus unici Filii Dei. Sicut enim unum corpus hominis multis conſtat membris, & vegetat omnia membra una anima, faciens in oculo ut videat, in aure ut audiat, &c. Ita Spiritus ſanctus membra corporis Chriſti quod eſt eccleſia, continet & vegetat. Et ſicut humani corporis membrum praeciſum, formam quidem qua membrum cognoſcitur retinet, &c. Sic quicunque à praedictae pacis unitate diviſus eſt, ſacramentum quidem tanquam formam retinet, ſed ſpiritu praeter unitatem non vivit. Fruſtra ergo foris de forma gloriantur, niſi i…tus ſpiritu vegetentur. Aug. de Grat. Nullus Chriſtianus malus eſt niſi hanc profeſſionem ſimulaverit. Athenag. leg. pro Chriſt. p 3. Nemo (in carceribus veſtris) Chriſtianus niſi plane tantum Chriſtianus: aut ſi aliud, jam non Chriſtianus. Tert. Apol. c. 43.Object. XII. You boaſt of the holineſs of Chriſtians, and we ſee not but they are worſe than Heathens and Mahometans: they are more drunken, and greater deceivers in their dealings, as luſtful and unclean, as covetous and carnal, as proud and ambitious, as tyrannical and perfidious, as cruel and contentious: p. 439inſomuch as among the Turkiſh Mahometans, and the Indian Banians, the wickedneſs of Chriſtians is the grand cauſe that they abhor Chriſtianity, and it keepeth out your Religion from moſt Nations of the earth: ſo that it is a proverb among them, when any is ſuſpected of treachery, What, do you think I am a Chriſtian? And Acoſta witneſſeth the like of the Weſt-Indies.

Anſw. 1. Every man knoweth, that the vulgar rabble, who indeed are of no Religion, will ſeem to be of the Religion which is moſt for their worldly advantage, or elſe which their Anceſtors and Cuſtom have delivered to them: And who can expect that ſuch ſhould live as Chriſtians, who are no Chriſtians? You may as well blame men, becauſe Images do not labour, and are not learned, wiſe and virtuous. We never took all for Chriſtians indeed, who for carnal intereſt, or cuſtom, or tradition, take up the bare name, and deſire to be called Chriſtians: rebels may affect the name of loyal ſubjects: and thieves and robbers, the name of true and honeſt men: Shall loyalty, truth and honeſty therefore be judged of by ſuch as them? Nothing can be more unrighteous, than to judge of Chriſtianity by thoſe hypocrites, whom Chriſt hath told us ſhall be condemned to the ſoreſt puniſhment, and whom he hateth above all ſorts of ſinners. What if Julian, Celſus, Porphyry, or any of theſe objectors, ſhould call themſelves Chriſtians, and live in drunkenneſs, cruelty, perjury or deceit, is it any reaſon that Chriſt ſhould be reproached for their crimes? Chriſtianity is not a dead opinion or name, but an active heavenly principle, renewing and governing heart and life. I have before ſhewed what Chriſtianity is.

2. In the Dominions of the Turks and other Infidel Princes, the Chriſtians by oppreſſion are kept without the means of knowledge; and ſo their ignorance hath cauſed them to degenerate, for the greater part, into a ſenſual ſottiſh ſort of people, unlike to Chriſtians. And in the Dominions of the Moſcovite, tyranny hath ſet up a jealouſie of the Goſpel, and ſuppreſſed Preaching, for fear leſt Preachers ſhould injure the Emperour. And in the Weſt, the uſurpation and tyranny of the Papacy hath lock'd up the Scriptures from that people in an unknown tongue, that they know no more p. 440what Chriſt ſaith, than the Prieſt thinks meet to tell them, leſt they ſhould be looſened from their dependance on the Roman Oracle. And thus Ignorance with the moſt deſtroyeth Chriſtianity, and leaveth men but the ſhadow, image and name: For belief is an intellectual act, and a ſort of knowing, and no man can believe really he knoweth not what. If any Diſciples in the School of Chriſt have met with ſuch Teachers, as think it their vertue and proficiency to be ignorant, call not ſuch Chriſtians as know not what Chriſtianity is, and judge not of Chriſt's doctrine by them that never read or heard it, or are not able to give you any good account of it. But bleſſed be the Lord, there are many thouſand better Chriſtians.

Object. XIII. But it is not the ignorant rabble only, but many of your moſt zealous Profeſſors of Chriſtianity, who have been as falſe, as proud, and turbulent and ſeditious, as any others.

Anſw. 1. That the true genuine Chriſtian **Ut ubicunque triticum, ibi & zizania: ſic ubicunque fuerit bonum Dei, i…l…c erit & ſcandalum inimici. Chryſoſt. in Matth. 6. Hom. 33. Sed dicet aliquis etiam de noſtris excedere quoſdam à regula diſciplinae: Deſunt tum Chriſtiani haberi apud nos. Philoſophi vero illi cum talibus factis in nomine & in honore ſapientiae perſeverant. Tertul. Apol c 46. See a notable exhortation in Dorothaeus, Doct. 5. ne nos ipſo i…f…memu, How unhappy they are that go on their own heads, and want good guides in Religion. Bibl. Pat. Gr. lat. …o. 1. p. 778.Matt 6is not ſo, you may ſee paſt doubt by the doctrine and life of Chriſt and his Apoſtles. And that there are thouſands and millions of humble, holy, faithful Chriſtians in the world, is a truth which nothing but ignorance or malice can deny. 2. Hypocrites are no true Chriſtians, what zeal ſoever they pretend: There is a zeal for ſelf and intereſt, which is oft masked with the name of zeal for Chriſt. It is not the ſeeming, but the real Chriſtian, which we have to juſtifie. 3. It is commonly a few young unexperienc'd novices, which are tempted into diſorders. But Chriſt will bring them to repentance for all, before he will forgive and ſave them. Look into the Scripture, and ſee whether it do not diſown and contradict every fault, both great and ſmall, which ever you knew any Chriſtian commit? If it do, (as viſibly it doth) why muſt Chriſt be blamed for our faults, when he is condemning them, and reproving us, and curing us of them?

Object. XIV. The greater part of the world is againſt Chriſtianity: Heathens and Infidels are the far greater part of the earth: and the greateſt Princes and learnedſt Philoſophers have been and are on the other ſide.

p. 441Anſw. 1. The greater number of the world are not Kings nor Philoſophers, nor wiſe nor good men: and yet that is no diſparagement to Kings, or learned, or good men. 2. The moſt of the world do not know what Chriſtianity is, nor ever heard the reaſons of it; and therefore no wonder if they are not Chriſtians. And if the moſt of the world be ignorant and carnal, and ſuch as have ſubjected their reaſon to their luſts, no wonder if they are not wiſe. 3. There is no where in the world ſo much learning as among the Chriſtians, experience puts that paſt diſpute with thoſe, that have any true knowledge of the world. Mahomitaniſm cannot endure the light of learning, and therefore doth ſuppreſs or ſleight it. The old Greeks and Romans had much learning, which did but prepare for the reception of Chriſtianity, at whoſe ſervice it hath continued ever ſince. But barbarous ignorance hath over ſpread almoſt all the reſt of the world: even the learning of the Chinenſes and the Pythagoreans of the Eaſt, is but childiſhneſs and dotage, in compariſon of the learning of the preſent Chriſtians.

Object. XV. For all that you ſay, when we hear ſubtil arguings againſt Chriſtianity, it ſtaggereth us, and we are not able to confute them.

Anſw. That is indeed the common caſe of tempted men: their own weakneſs and ignorance is their enemies ſtrength: But your ignorance ſhould be lamented, and not the Chriſtian cauſe accuſed: it is a diſhonour to your ſelves, but it is none to Chriſt: Do your duty, and you may be more capable of diſcerning the evidence of truth.

Object. XVI.An hoc uſquequaque aliter in vita? & non ex maxima parte de tota judicabis. An dubium eſt quin virtus ita maximam partem obtineat in rebus humanis, ut reliquas obruat? Audebo quae ſecundum naturam ſunt Bona appellare, nec fraudare ſuo veteri nomine, virtutis autem amplitudinem quaſi in altera librae lance ponere. Terram, mihi crede, ea lanx, & maria deprimet: ſemper enim ex eo quod maxima… partes continet, latiſſimeque funditur, res tota appellatur. Dicimus aliquem hilarem vivere? …gitur ſi ſemel triſtior effectus eſt, an hilara vita amiſſa eſt? Cic. de fin. l. 5 pag. 209. Iſti ipſi qui voluptate & dolore omnia metiuntur, nonne clammt, ſapienti plus ſemper adeſſe quod velit, quam quod nolit. Id, ibid. But the ſufferings which attend Chriſtianity are ſo great, that we cannot bear them: in moſt places it is perſecuted by Princes and Magiſtrates: and it reſtraineth us from our pleaſures, and putteth us upon an ungrateful troubleſome p. 438duplicate page p. 439duplicate page p. 440duplicate page p. 441duplicate page p. 442life:Thoſe that revolt from Chriſt becauſe of ſufferings, are like him that Cicero, ibid. ſpeaks of Nobis H… racleo…es ille Dionyſius flagitioſe deſciviſſe videtur à Stoicis, propter oculorum dolorem. Quaſi hoc didiciſſet â Zenone, non dolere cum doleret! Illud audierat, nec tamen didicerat, Malum illud non eſſe, quia turpe non eſſet, & eſſet ferendum viro. p. 209. Qui per virtutem peritat, non interit. Plaut. in du capt. and we are not ſouls that have no bodies, and therefore cannot ſleight theſe things.

Anſw. But you have ſouls that were made to rule your bodies, and are more worthy and durable than they; and were your ſouls ſuch as reaſon telleth you they ſhould be, no life on earth would be ſo delectable to you, as that which you account ſo troubleſome. And if you will chuſe things periſhing for your portion, & be content with the momentary pleaſures of a dream, you muſt patiently undergo the fruits of ſuch a fooliſh choice. And if eternal glory will not compenſate what ever you can loſe by the wrath of man, or by the croſſing of your fleſhly minds, you may let it go, and boaſt of your better choice as you find cauſe.

How much did the light of nature teach the Stoicks, the Cynicks, and many other Sects, which differeth not much in auſterity from Chriſt's precepts of mortification and ſelf-denial? Socrates could ſay, [Opes ac nobilitates, non ſolum nihil in ſe habere honeſtatis, verum omne malum ex eis aboriri. Laert. l. 2. in Socr. p. 99. Dicebat & unicum eſſe bonum ſcientiam, malumque unicum, inſcitiam. Id. ib. Et referenti quod illum Athenienſes mori d…creviſſent, & natura illos, inquit. Ib. Et multa prius de immortalitate animorum ac praeclara diſſerens, cicutam bibit. p. 105. Magna animi ſublimitate carpentes ſe & objurgantes contemnebat. p. 96. When he was publickly derided, Omnia ferebat aequo animo. And when one kickt him, and the people marvelled at his patience, he ſaid, What if an Aſs had kickt me, ſhould I have ſued him at Law? p. 93. When he ſaw in Fairs and Shops what abundance of things are ſet to ſale, he rejoycingly ſaid, Quam multis ipſe non egeo? & cum libere quo vellet abire carcere liceret, noluit, & plorantes ſevere increpavit, pulcherrimoſque ſermones illos vinctus proſecutus eſt. If ſo many Philoſophers thought it a ſhameful note of cowardiſe, for a man to live and not to kill himſelf, when he was falling into ſhame or miſery, much greater reaſon hath a true believer, to be willing to die in a lawful way, for the ſake of Chriſt, and the hope of glory, and to be leſs fearful of death than a Brutus, a Cato, a Seneca, or a Socrates, though not to inflict it on themſelves. Soundly believe the promiſes of Chriſt, and then you will never much ſtick at ſuffering. To loſe a feather, and win a Crown, is a p. 443bargain that very few would grudge at. And profanely with Eſau to ſell the birth-right for a morſel, to part with heaven for the paltry pleaſures of fleſh and fancy, were below the reaſon of a man, if ſin had not unmann'd him. Matth. 16.25, 26. Whoſoever will ſave his life, ſhall loſe it; and whoſoever will loſe his life for my ſake ſhall find it. For what is a man profited if he ſhall gain the whole world, and loſe his own ſoul?

Virulent Eunapius giveth us the witneſs of natural reaſon, for a holy mortified life, whilſt he maketh it the glory of the Philoſophers, whom he celebrateth. Of Antoninus the ſon of Aedeſius, he ſaith, [Totum ſe dedidit atque applicuit Diis loci gentilibus, & ſacris myſticis & arcanis; citoque in Deorum immortalium contubernium receptus eſt; neglectâ prorſus corporis curâ, ejuſque voluptatibus remiſſo nuntio, & ſapientiae ſtudio profano vulgo incognitum amplexus. — Cuncti mortales hujuſce viri temperantiam, conſtantiam & inflecti neſciam mentem demirati ſuere. Eunap▪ in Aedeſ. What a Saint doth he make Jamblichus to be? of whom it was feigned, that in his Prayers he would be lifted up above ten cubits from the earth, and his garments changed into a golden colour, till he had done? Eun. in Jambl. p. 572. Even while he raileth at the Alexandrian Monks, ut homines quidem ſpecie, ſed vitam turpem porcorum more exigentes, &c. p. 598. (contrary to the evidence of abundant Hiſtory) he beareth witneſs againſt a vitious life. And if holineſs, and mortification or temperance be ſo laudable, even in the judgment of the bittereſt Heathens, why ſhould it be thought intollerable ſtrictneſs, as it is more clearly and ſweetly propoſed in the Chriſtian verity. And if he ſay of Jamblicus, [Ob juſtitiae cultum, facilem ad deorum aures acceſſum habuit;] we may boldly ſay that the righteous God loveth righteouſneſs; and that the prayers of the upright are his delight; and that their ſufferings ſhall not always be forgotten; nor their faithful labours prove in vain.