J 2. and following Verfes. Burgundians, S^.vedes Almaim, [c] Chriftians in Nams^ &C ] Saxons., P^arni and Lumbards. See Salvian^ Book III. con- (/")Mahomet/>/^^«/^rf'/> Aracerning the Government of bia, &c ] Dr t'}-ideaux''s Life God. ** Excepting a very few of Mahomet wrote in Englijh, *' who avoid Wickednefs, what is very well worth reading, ♦* elfe is the whole Body of publifhed at Londony Anno " Chriftians, but a Sink of 1697. Le Clerc, *' Vice?"
others, (a) particularly to the Turks, a very warlike People; who after many long Engagements with the Sarac^nSy being defired to enter into a League, they eafily embraced a Religion agreeable to their Manners, and transferred the Imperial Power to themfelves. Having taken the Cities of 4/ia and Greece^ and the Succefs of their Arms increafing, they came into the Borders oi Hungary and Germany, Sect. II The Mahometans Foundation overturned^ in that they do not examine into Religion, This Religion, which was plainly calculated for Bloodfhed, delights much in Ceremonies •, {k) and would be believed, without allowing Liberty to enquire into it: For which Reafon the Vulgar are prohibited reading thofe Books which they account facred; which is a manifeft Sign of their Iniquity. For thofe Goods may juftly be fufpe61:ed, which are impofed upon us with this Condition, that they muft not be looked into. It is true indeed, all Men have not like Capacities for underftanding every thing; many are drawn into Error by Pride, others by Paflion, and fome by Cuftom: {c) But the Divine Goodnefs will not allow {a) Particularly to theTMrks, Works of Jujiin. ** That it &c.] See Leunc/awus''s Hiflory *' is impoflible for him not to of Turkey, and Laonicus Chal- ** find the Truth, who feek« cocondilas. •* it with all his Heart and {h) And ixjould be belienjed, " Power; this our Lord tefti- &c.] See the Alcoran A'zoara ** fies, when he fays; he that XIII. according to the firft ** alks receives, he that feeks Latin Edition, which for the " (hall find, and to him that Reader's fake, we here follow. ** knocks it (hall be opened."
(c) But the Di'vine Goodnefi And Origen in his Xllfth nuill not allo-M us, &c.] See Book againft Celfus. ** He the Anfwcr to the Orthodox, " ought to confider, that he Queftion the IVth, among the " who fees and hears all things, " the 25S Of the Truth of Book VI.
allow us to believe, that the way to eternal Salvation cannot be known by thofe, who feek it, without any Regard to Profit or Honour j fubmitting themfelves, and all that belong to them, to God *, and begging AfTiftance from him. And indeed, fince God has planted in the Mind of Man a Power of judging; no Part of Truth is more •worthy to employ it about, than that which they cannot be ignorant of, without being in danger of mifling eternal Salvapon.
S E.c T.. III. Jl Proof againft the Mahometans, take?i, put of the facred Books of the Hebrews andO'tin-:.ftians; and that 'They are not corrupted, MAHOMET and his Followers confefs, (a) that both Mofes {b) and Jefus were fent by God; and that they who firft propagated the Inftitution of JefuSv'" (c) were holy Men. (d) But there are many things related in the Alcoran^ which is the Law of Mahomet^ directly contrary to what is delivered by Mdfess and the Difciples of Jefus. To inflance in one Example out of many. All the Apoftles and *-* ker of the Univerfe, judges J-zoara X\. and many other •* accvording to Mens Defercs, things of Abraham, Jzoara <• of the Difppfjtion of every XXXI. A confufed Hiilory *' one that feeks him, and is of Gideon and Saul, Jz,oa-/a, " willing to worfhip him; and HI. Many things in the Hi- *' he will render to every one ftory of £aWw, /^jr(?^7<?XVH.
*' of thefe, the Fruit of his XXX, and XXXVJH. Many "Piety."" things in the Hiilory of ^(7- [a] That both Mofes, Scc.^ Jefoy A-z-oara XU. concerning Azcara'K'. XXI. the Birds cut in Pieces by ^^r<2- {b) Jnd Jefuiikc.'^ Axoara ham, and called to Life again, V. VH. ^Ko^r(3: IV. concerning 7v7^7ry's U) Wtre holy Meriy &c.] being brought up with Z^*:/'^?- Jzoara V. LXXI. riah, A^aora \'. concerning [d] But there are many things the Birds made of Clay by jerelated^ &c.] As the Temple fus. Ibid, and XIII.
Seft. 3. the Chrljlian ReIigio?i. 269 Difciples of Jefus, entirely agree in this Teftiinony, that Jefus died upon tlie Crofs, returned to Life upon the third Day, and was fcen of many: On the contrary, Mahomet fays, (a) that 7^/«j was privately taken up into Heaven; and that a certain Refemblance of him, was fixed to the Crofs; and confequently Jefus was not dead, but the Eyes of the Jews were deceived. This Objedtion cannot be evaded, unlefs Mahomet will fay, as indeed he does, {bi that the Books both oi Mofes^ and of the Difciples of Jefus, have not contmued as they were, but are corrupted % but this Fidiion we have already confuted in the third Book. Certainly, if any one fhould fay, that the Alcoran is corrupted, the Mahometans would deny it, and fay, that that was a fuHkient Anfwer to a 1 hing which was not proved. But they cannot eafily bring fuch Arguments for the Uncorruptednefs of their Book, as we bring for ours, 'viz. that Copies of them were immediately difperfed all over the Work] •, and that not like the Alcoran in one Lano-uase only ^ and were faithfully preferved, by fo many 'S^tdi^^ who differed fo much in other things. The Mahometans perfuade themfelves, that in theXIVth Chapter of St John^ which fpeaks of fending the Comforter, there was fomething written of Mahornet^ which the Chriftians have put out: But here we may afk them •, do they fuppofe this Alteration of the Scripture, to have been made af-» ter the coming of Mahonet^ or before? It is plainly impoffible to have been done after the coming of Mahomet^ becaufe at that time there were extant, all over the World, very many Copies, not ooJy Creaky [a] That Jefus nvas privately (b) That the Pocks lo h J taken up into IltaveMj &C.J IVIoies, &c.] /tzQc ra IX. ^'zoara XI.
270 Of the Truth of Book Vl.
Greeks but Syriac^ Arabic^ and in Places diftant from Arabia \ JEthiopic and Latin^ of more Verfions than one. Before the coming of Mahomet^ there was no Reafon for fuch a Change; for no Body ^ could know what Mahomet would teach: Further, if the Dodrine of Mahomet had nothing in it contrary to the Dodlrine of Jefus, the Chriftians would as eafily have received his Books, as they did the Books of Mofes and the Hebrew Prophets. Let us fuppofe on each Side, that there was nothing written either of the Doftrine of Jefus, or of that of Mahomet •, Equity will tell us, that that is to be eileemed the Doftrine of Jefus, in which all Chriftians agree; and that the Dodrine of Mahomet^ in which all Mahometans agree.
Sect. IV. From comparing Mahomet with Chrift.
L E T us now compare the Adjun6ls and Circumftances of each Dodrine together, that we may lee, which is to be preferred to the other: And firft let us examine their Authors. Mahomet himfelf confefled {a) that Jefus was the Mefliah, promifed in the I.aw and the Prophets; he is called by Mahomet himfelf {b) the Word, {€) Mind and {d) Wifdom of God; he is alfo faid by him, {e) to have had no Father amongfl Men. Mahomet is acknowledged, by his own Difciples, (f) to have been begotten according to the common Courfe Qf Qf [a) That Jefus nvas the Mef- XI. XXIX. and in the foreftah, &c.] Jzoara, XXIX. mentioned Book.
[b) The Word, &€.] A'zoara {d\ Jnd IVifdom, &c.] Ixi Y, and XI. and in the Book of the forecited Places. Mahomet''s Doftrine: Euthy- (e) To have had no Father mius Zigabenusy in his Difputa- amongji Men, &c.] Azoara tions againll the Sarr.cens, fays, XXXl.
that Jefusis called by M^^ow^/, (f) To.ha've been begotten, phe H^ord and Spirit of God. &C.J See the Book of iW^- [c) Mind, &c.] Azoara IV. homet\ Generation.
of Nature. Jefus led an innocent Life; ao-ainft which no Objedlion can be made. Mahomet (a) was a long time a Robber, {b) and always effeminate. {c) Jcfus was taken up into Heaven, by the Confeflion of Mahomet; but Mahomet remains in the Grave. And now can any one doubt which to follow?
Sect. V. Jnd the Works of each of them.
L E T us now proceed to the Works of each of them, {d) Jefus gave Sight to the Bhnd, made the Lame to walk, and recovered the Sick; nay, as Mahomet confefTes, he reftored the Dead to Life. Mahomet fays; (e) that he himfelf was not fent with Miracles, but with Arms; however there were fome afterwards, who afcribed Miracles to him, but what were they? None but fuch as might eafily be the Effedls of human Art -, as that of the Dove flying to his Ear -, or fuch as had no WitnefTes, as that of the Camels fpealcing to him by Night; or elfe fuch as are confuted by their own Abfurdity •, (f) as that of a great Piece of the Moon falHng into his Sleeve, and fent back again by [a) Was a long time a Rob- nvith 'Miracles, Sec. l^Azoar^Wl.
her, &c.] See MahQmet\ Q\iXO- XIV XVil. XXX. LXXXf.
nicon, tranilated out of Ara- CoiKerning this Matter, fee bick. See the Difpute betwixt theLife of Ma>^0A7iY, pablifhed 2L^aracemx\Az.ChriJlian,f^\x\)' m Englijh by the learned Dr W^cAhy Peter, /Ibbot of Chigny. Prideaux, p. 30. where he (a) And ahvays ej'efninafey fliows at large; that the falfe &c.] A%oara XLIl, XLIIl, Prophet, dared not boall of LXXV, and LXXVI See the any Miracles. Le Oe^c. forementioned Difputation. ' (f) Js that ofagrec.t Piece.
{c) Jefus nvas taken up into of the Mcon, &C ] A^oa}a Heanjen, &c.] AzoaraXi. LXIV. See this Fable more at {d) Jefus ga'ue Sight tc the l.".rge. in the Chapter Or^v^cz/as, ^e)That he himfelf iMas not feKt g^iir.d Mahomet, Sect. 23.
272 Of the Truth of Book VL by him, to make the iWanet round. Who is there that will not fay, but that in a doubtful Caufe, we are to ilick to that Law, which has on its Side the moft certain Tefliimony of the Divine Approbation? Let us alfo examine Them, who firft embraced each of thefe Laws.
Sect. VI. And of thofe who firft embraced each of thefe Religions.
They who embrac'd the Law of Chrift, were Men who feared God, and led innocent Lives; and it is not reafonable, that God fhould fuffer fuch Perfons to be deceived with cunning Words, or with a Shew of Miracles, {a) But they who firft embraced Mahometanifm^ were Robbers, and Men void of Humanity and Piety.
Sect. VII. And of the Methods by which each Law was propagated.
Next let us fee the Method by which each Religion was propagated. As for theChriftian Religion; we have already faid feveral Times, that its Increafe was owing to the Miracles not only of Chrift, {a) Bnt they ivho firji em- for we find it in Ptolemv and Thhthe Word Scrracen (hows, ther follow the Opinion of whkh {igm^c?.Ro6hfr. SeeSca- thofe who deduce the Name //^<?^'sEmeudatlonorthc times, Sarac'ft from the Word p""-!!', Book [If. Ch. of thQ Jral/ian Schark^ which fignifies Eaft- Period. (The firil Followers em, whence comes V*P"l"^'> of M<2/5'£'7/;f/, were indeed truly Sharklin, Saracens, 01 People Robbers; but the Arabian dvuelling in the Ea/}, as the Word to which 5<r«//j5^;' refers, Arabians are called in Scripfjgnifies to (leal private^, not ture About which fee Edto rob; nor is it credible that nuard Pocock on rhe Specimen they would take upon them- of the Hillory of the ^rafelves fuch an infamous Name; biatis in th« Beginning, Le not to mention that this was C/en.) more antient than Maham^t, Sed:. 7. the Chrijiimi Religion, 273 Chrifl:, but of his Difciples and their Succefibrs; and alio to their patientl/ enduring of Hardfhips and Torments. But the Teachers q{ Mahomet anifmy did not work any Miracles, did not endure any grievous Troubles, nor any fevere kinds of Death, for that Profelfion. [a) But that Religion follows, where Arms lead the Way; it is the Companion of Arms -, {h) nor do its Teachers bring any other Arguments for it, but the Succcfs of War, and the Greatnefs of its Power; than which nothing is more fallacious. They themfelves condemn the Pagan Rites, and yet we know how great the Victories of the Perfians^ Macedonians, and Romans were, and how far their Enemies extended themfelves. Neither was the Event of War, always profperous to the Mahometans ', {c) there are remarkable Slaughters which they have received in very many Places, both by Land and Sea. They are driven out of all Spain. That Thing cannot be a certain Mark of true Religion, which has fuch uncertain Turns, and {a) But t hat Religion follo^vji nvbere Arms Id a J the fi'uy^ ScQ ] Jz9ura X. XVIII, XXVI.
ib) Nor do its Teachers bring any other Arguments^ &c ] A- %3ara XXXfll. XLVII.
[i] There are remarkable Slaughters, &c,] And greater fince the Time of Grotius. For they were diiveii, after many Slaughters, from the Auftrian Dominions, from Hungary^ Tranfilvanlay and Peloponnefus, not many Years fuice. And fince that Time, the Turkijb Empire fceins to decreafe. In the Year 1 7 1 5, after thefe fhort Notes were firil publillied, the Turks recovered the More a, which was poorly defended by ihtVer.ctiJiH Governors; but in the following Year 17 16. when they attempted to invade Hungary and the Iiland o^Carfica -, they were lirftv overthrown m a great Fight by the Germans under the Command of Prince £'/«;^.V;^ oiSa-voyy; and loll T^wi/zu^^jr, which was forced to yield after a itout Siege; then being repulfed by the V;dour of Count Si hulembourg, not without Lois, they retired to tJieir Fleet. While I was wridna thi?, April 1717, they threatned they would attempt the lame agiiriwith new Forces, bat the Girinans did not item to be much afFcc^ed with it. Le Q'erc, 1' ^74 ^f ^^^^ Truth of Book VI.
and which may be common both to good and bad: And fo much the lefs, becaufe their Arms were unjuft, {a) and often taken up, againfl a People who no Ways difturbed them, nor were diftinguifhed for any Injury they had done; fo that they could have no Pretence for their Arms, but Religion, which is the moft profane Thing that can be -, {b) fot there is no Worfhip of God, but fuch as proceeds from a willing Mind. Now the "Will is inclined only by Inflrudion and Perfwafion, not by Threats and Force. He that is compelled to beUeve a Thing, does not believe it; but only pretends to believe it, that he may avoid fome Evil. He that would extort AfTent, from a Scnfe of Evil or from Fear j fhows by that very Thing, that he diftrufts Arguments. And again, they themfelves deftroy this very Pretence of Religion, when they fuffer thofe who are reduced to their Obedience, to be of what Religion they pleafe; nay, {c) and fometimes they openly acknowledge, that Chriftians may be faved by their own Law. \ Sect. VIII. And of their Precepts compared with Let u$ alfo compare their Precepts together.
The one commands Patience, nay,Kindnefs, towards thofe who wifh ill to us: The other. Revenge.
The one commands that the Bonds of Matrimony ihould be perpetual, that they fhould bear with each ' {aj'^^nd often taken up againj} fleer goes contrary r it is taken a People, &c.] /ix,oara XIX. a^dcay; there remains none.
\h} For there is no If orjhip of (/ ) And fometimes openly aciiody <S^c] J.aSiantiiis Book krio^ivledge,hz,'\ A:coara\^2.ViA X ch. 20. ¥or there is nothing XII. The Book of the Docfo ^voluntary as Religion i in irine of Mahomet; fee Enthynvhicb if the Mind of the Sacri^ mius.
Sedl. 8, 9. the Chrijllan Religion, 27^ cacji other's Behaviour; {a) the other gives a Liberty of fcparatihg: Here, the Hufband does the fame himfelF, which he requires of his Wife-, and (l^iows by his own Example, that Love is to be fixed on one. [h) There, Women upon Women are allowed, as being always new Incitements to Luft. Here, Religion is reduced inwardly to the Mind -, that being well cultivated there, it may bring forth Fruits, profitable to Mankind \ there, almoil the whole Force of it is fpent (c) in Circumcifion, id) and Things indifferent in themfelves. Here, a moderate IJfe of Wine and Meat is allowed; {e) There, the eating Swines Flefh, (f) and drinking Wine, is forbidden; which is the great Gift of God, for the Good of the Mind and Body, if taken moderately. i^nd indeed it is no Wonder, that childifli Rudiments fhould precede the mofl perfedl Law, fuch as thatof Chrift is -, but iris very prepoftcrous after the Publication thereof, to return to Figures and Types. Nor can any Reafon be given, why any other Religion ought to be publifhed, after the Chriflian Religion, which is far the bell.
Sect. IX. A Solution of the Mahometans Ohjec-- i-r: tion concerning the Son of God.
" '-The Mahometans fay, they are offended becaufe we afcribe a Son to God, who makes no Ufe of a {a) The other gi<ves a Liberty {d) And Things indifferent in offrparatingf &c.] See Enthy- themfelves. Sec ] As WcHimiusy and others who have ings. Azoar^z IX. See alfb wrote of the Turkijh Affairs. Enthymius.
{b) There Women upon iVo-, {e) There the eating Sivif-'et IX. XXX. LII..'^'^^''.r::,(/) J»d dnvking U'ive, alio Barfholomenv Georgi^jitiui who have wrote of the Aifairs of the Rites of the Turks, of the Saracens, 276 Of the Truth of Book VI.
Wife; as if the Word Son, as it refers to God> could not have a more Divine Signification. Bu^ Mahcmet himfelf afcribes many Things to God, no lefs unworthy of him, than if it were faid he had a Wife •, for Inffance, {a) that he has a cold Hand, and that himfelf experienced it by a Touch; {h) that he is carried about in a Chair, and the like. Now we, when we call Jefus the Son of God, mean the fame Thing that He did, {c) when he calls him the Word of God; for the Word is in a peculiar Manner {d) produced from the Mind: To which we may add •, that he was born of a Virgin, by the Help of God alone, who fupplied the Power of a Father; that he was taken up into Heaven by the Power of God; which Things, andthofe thatMzi'i?»2f/confeires, fhow {e) that Jefus may, and ought to be called the Son of God, by a pecuhar Right.
Sect. X. There are many ah fur d Things in the Mahometan ^<?^/^j.
B u'T on the other Hand, it would be tedious to relate how many Things there are in the Mahometan \a\ Vhathe %as a cold Hand, Tliat of Leo Hehrtsus. See &c.] See the Place in i?/<:;^/2r- ii«//^j«7/W concerning this Matdus againft the Mahometans, ter, in the forementioned Difch. I. and XIV. and in Canta- pute, where he fays. In like j cuz.enus in the lid Oration a- Manner as our Word proceeds ; gaiiift Mahomet, Sed. XVHI. from the Mind, &c. And Carand in the IVth Oration, not dinai Cujan, Book I. ch. XIII.
far from tJie Beginning l^c. againtt the Mahometans; {b)1hat he is carried about and jR/VZ^-ar^w/jCh. IX.andXV. in €1 Chair ^ &c ] In the fame (e) 'That Jefus may, and Place. ought to he called, &c.] huh (r) V/he.n he calls him the I. 35. John X. 36. Aat III.
\d) Produced from the Mind, 5. V. 5. In the foremen- &c.] See?lato in his Banquet, tioned Book of the Dodrine of and /fi'^r^^/?f/ in his Dialogue, Maho?net, Jefus is brought in, which IS commonly called calling God his Father.
5e(5t, 10. the Chrljlian Religion, 277 tan Writings, {a) that do not agree to the Truth of Hiftory; and how many that are very ridicuious. Such as {h) the Story of a beautiful Woman, who learnt a famous Song from Angels overtaken with Wine; by which fhe ufcd to afcend up into Heaven, and to defcend from thence; who when Ihe was afcended very high into the Heavens, was apprehended by God, and fixed there, and that fhe is the Star Venus. Such another {^c) is that of the Moufe in NoaFs Ark, that fprung out of the Dung of an Elephant; and on the contrary, (d) that of a Cat bred out of the Breath of a Lion. And particularly, that {e) of Death's being changed into a Ram, which was to ftand in the middle Space betwixt Heaven and Hell; and (f) that of getting rid of Banquets in the other Life by Sweat i and (§•) that of a Company of Women's being appointed to every one, for fenfual Pleafure. Vv^hich Things are really all of them inch, that they are defervedly given over to Senfeleifnefs, who can give any Credit to them, efpecially when the Light of the Gofpel fliines upon them.
Sect.
[a] That do not agree to the Book of the Doflrlne o^ Maho-'fruth ofHiJhry, &c j As that jnct.
G^ Alexander the Great, "who [d) Of a Cat, &c.] In the came to a Fountain Where the fan:ie Dook. Sun rtood liill. J^oara [e] Of Death'' s being changed Jz.oa r a X)Oi\'\l. of the forementioncd Hook of [b] The ^tory of a beautiful the Doftrinc of Mahomet. Woman ^ <1'C ] I'his Fable is (f)OfoettingridofBanin the Book of the Dodrine of quets, ^Ic] In the forc<:itfd Mahomet, taken out of the Book of the Dodlrineot A/^^o-Bock o^ Enarrationj. See alfo 7net.
Cantacuzenusy in his Ild Ora- {gj Of a Cotnpany of IVo* tion againll M^/6ow^/, ch. 15. viens,hz'\ See what was a- [c] Is that of the Moufe, Scz'] bove alledged on the ft'cond This is in the forementioned Book.
T3 278 Of the "truth of Book VL Sect. XI. Hhe Conclufion to the Chriftians; who are admomlhed of their Buty^ upon Qccafion of the foregoing 'Things, Having (iniflied this lad Difpute; I come now to the Conclufion, which regards not Strangers, but Chriftians of all Sorts and Conditions; briefly fhowing the Ufe of thofe Things which, have been hitherto faid; that thofe which are right, may be done, and thofe which are wrong, may be avoided. Firfl, {a) that they hft up undefiled Hands to that God {b) who made all Things, vifible and invifible, out of nothing •, {c) with a firm Perfwafion that" he takes Care of Mankind, [d) fince not a Sparrow falls to the Ground without his Leave: {e) And that they do not fear them, who can only hurt the Body before him, who hath an equal Power over both Body and Soul: (f) That they fhould truft not only on God the Father, but alfo on Jefus j fince there is {g) none other Name on Earth, by which we can be faved •, (i?) which they will righty perform, (aiWat they lift up undefiled Colof. I. t6. Ueh. XI. 3. Aas TV. 8. TertuUian in his Apo- [c] With a finn Perfwafion^; ** Itiatis direft their Eyes, with [d] Since not a Sparroiv^ ^*^rJ *' Hands extended, becaufe Matt. X. zg. ^,.^;>.^,,;^,.,„. ^.^1, •'Innocent; with Head unco- {e) And that they ^0 not/ear^ ** vered, becaufe we are not the»i,Sic.'\ Matt.X. 28. Luh <* athamcd; without any In- XIJ. 4.
** ftrudor, becaufe ffom our (f)Thatthe^fi?ouldtrufl^k.z.'\ *' Heart we pray for all Empe- John XIV. zV Heb. XIV. 15, ** rors, that they may enjoy a 16. Ephef III. 12. and 17.
** long Life, a fecure Govern- {g) None other Name on " ment, a fafe Houfe, coura- Earth, &:c.] ABs IV. 12.
'-'^ oious Armies, a faithful Se- (h) Which they vjHI tightly' *' nate, an honeft People, and perform^ &c.] John VIII. 43.
Sed. II. the Chrijlian Religion, 279 perform, if they confider that not they, who call one by the Name of Father, and the other by the Name of Lord, fhall live eternally, but they who conform their Lives to his Will. They are moreover exhorted, carefully to preferve {a) the Holy Dodlrine of Chrifb, as a mod valuable Treafure; and to that End, {b) often to read the facred Writings; by which no one can polTibly be deceived, who has not firfl deceived himfelf. {c) For the Authors of them were more faithful,^ and more full of the Divine Influence, than either willingly to deceive us in any necefTary Truth, or to hide ic in Obfcurity; but we mud bring {d) a Mind prepared to obey, which if we do, {e) none of thofe Things will efcape us, which we are to believe, hope, or do •, and by this Means, (f) tliat Spirit will be cheriflied and excited in us, which is given us as {g) 2L Pledge of future Happinefs. Further, {a) The Holy DoBrine of ChriJi.Scc] Matt. XIII. 44, [b] Often to read the facred Writings, hz,'\ Colof.lll. \b.
{c) For the Juthors of them nvere more faithful, &c.] Tertullian IpeakG thus concerning the Hereticks in his Prefcription. ** They are wont to *' fay, that the Apollles did •* not know all Things; being " adted by the fame Madnefs, *' by which they again change, *• and fay that the Apollles did *' indeed know all Things, but *' did not deliver all Things to *' all Men; in both of which •* they make Chrift fubjedl to '' Reproach; who fent Apo- *■ files eicher not well inflruft- " ed, or not very honeft '* See what there follows, which is very u'eful.
[d) A Mind prepared to ohes, Matt XI. 25. Phi/ipAW, 15. 2 Pet. III. 16. Hofca XIV.
{e]-^ne of thofe Things ivi/l efcape us, S:c.] 2 Tim. II. 15, 28o Of the Truth of BookVL they are to be deterred from imitating the Heathen j Firfl:, (^) in the Worfhip of falfe Gods, {h) which are nothing but empty Names ^ {c) which evil Angels make ufe of [d) to turn us from the Worfhip of the true God; wherefore {e) we cannot partake of their Rites, and at the fame Time be profited by the Sacrifice of Chrift. Secondly, (f) in a licentious Way of living, having no other Law but what Lull didates, {g) which Chriflians opght to be the furtheft from \ becaufe they ought not only {b) far to exceed the Heathen ♦, (i) but alfo, the Scribes and Pharifees among the Jews -, -v^bpfe Kighteoufnefs, which confifled in certain €XCc:J-nal.,Afts, was not fufRcient to fecure them a heavenly Kingdom, {k) The Circumcifion ipade with Hands availeth nothing now, but that Oliver, -internal Circumcifion of the Heart, [1) Obedience to the Commands of God, {m) A new Creature, iji) Faith which is eftedual by Love, {o) by (a) In the Worfkit cf falfe Qcds.hz.l I ar.'VIII. 5, (f ) Whkb evil Angels make life of, &C.] I Cor, X; %Op {d) To tur7i us from the War- Jhip of the true God, ScC.']Ephff. iz.
{t) We cannot partake of their kites, Sec'] i Cor. X.20.
(f) In a licentious Way of UnHng, &c.i Ephef II. 3. Tit.
{g) Which CJprifiians ought to he the furtheft frofth' JScd.J 2 [h] Far to exceed the 11 t a- (?) But alfo the Scribes and Pharifees, ^Scc] Matt, V, 20.
XXIii. 23. Rotfullh 20.
[k] The Circumcificn made nvith Hands, &c.] i Cor. VII. Philip. III. 3. EpheJ_ 11. IK Colof II. II. Rom. II. 29.
(/i Obedience to the Commands ofGod,SiC.1 I Gr VII. 19.
[jfi] A new Creature, &C.j Galat VI. IS- {n) Faith nuhich is ejfe^iuai by Lo've, Sec ^ Galat. V. 6.
[0) By <^<Jhich the true Ifraelites are diftinguifjed, ^C-] Seft. II. the ChriJUcin Religion. 281 by which the true Ifraelites arc diftinguiflied, (a) the Myilical Jews, that is, fuch as praif'e God. (/^) The Difference of Meats, (c) Sabbaths, {d) Feftival Days (e) were the Shadows of Things, which realiy are in Chrift and Chriftians. Mahomet anifin gave Occafion for mentioning the following Admonitions; (f) it was foretold by our Lord Jefus, that after his Time there lliouldcomc fome who fhould falfely fay they were fent of God; but though (g) an Angel fliould come from Heaven, we are not to receive any other Dodrine than that of Chrifb, (Jj) confirmed by fo many Teftimonies. In timfrs paft indeed, (/') God fpake in many and various Manners, to the pious Men that then were y but laft of all he was pleafed to call us by his Son, {k) the Lord of all Things, {I) the Brightnefs of his Father's Glory, and the exprefs Image of his Subftance j {m) by whom all Things were made, which were (a) Ihe Myfiicaljenvs, S:c. ] Rom. II. 28. Philo concerning Allegories. Judas 'ujas a Symbol of him that ■profejfes (God), {b) The Difference of Meats, (c) Sabbaths, &c.] In the forecited Place of the Colof- Jians.
(d) FeJli-oalDays, &c.] In the fame Place, and Rom» (f) It nvas foretold by our Lord Jefus y &C.] John V. 34.
XXIV. II. Mark XIII. 22. 1 John IV. I.
ig) Ail Angeljhould come from Hea-ven, &c.] Galat I. 8.
(/) God fpake in many and ^various Manners ^ 6<;c.] Heb. I. 2.
{k) The Lord of all Things, (/) The Brightnefs of his Fathers Glory, &c.] Heb. I. 3.
{m) By ivhom all Things fweremade, &c.] In the fame ch. Colof I, 16.
282 Of the Truth of > '^^'- Book VI.
were or fhall be •, {a) who a6ls arid tipholds all Things by his Power j and who (b) having made Atonement for our Sins, is advanced to the Rightl^ Hand of God, having obtained {c) a higher Dig-' nity than the Angels; and therefore nothing more noble can be expedted, {d) than fuch a Lawgiver. They may alfo take Occafiori from hence to remember, (e) that the Weapons appointed for the Soldiers of Chrift, are not fuch as Mahomet depends upon, but proper to the Spirit, fitted for the pul- ' ling downof ftrong Holds, eredled againft theKnowledge of God •, (/) the Shield of Faith, which may repel the fiery Darts of the Devil; the Breaft-plateof Righteoufnefs, or Holinefs of Life -, for a Helmet which covers the weakeft Part, the Hope of eternal Salvation •, (g) and for a Sword, the Word delivered %y the Spirit, which can enter into the innermoft Parts of the Mind. Next follows an Exhortation (/->) to mutual Agreement, which Chrift: ferioufly commended to his Difciples when he was about [a] Who a£ls and upholds all Tmngs, Sec] Heb. I. 3. Ke- [h) Halving made Atonevient John II. 2. IV. 10. Maff. XXVI 64. Mark XVI. 19. Colo/. III. I. Heh. VIII. I.
X. iz.xir. 5.
{c) A higher Dignity than the Angels^ ic] 2 Pet, ill. 22.