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THE Sixth Book, which is op∣posed to the Mahumetans, in stead of a Preface, dedu∣ces the Judgments of GOD against Christians, unto the very beginning and rise of Mahometisme: showing, that is, how that sincere and simple piety (which flourished among Christians, even when they were most grievously vexed and oppressed)
began by little and little to wax cold; from the time that by the favour of Constantine, and the following Emperors, that profession was become not only safe, but also honour∣able: the World being, as it were, thrust into the Church.
For first of all, Christian Princes would needs continue fighting, and make no end of their Wars: even then, when they might have enjoyed peace and quietness.
Among the Bishops also, there were most sharp Contentions about the Chiefest Sees. And as at the beginning the greatest mischiefs insued, upon the preferring of the Tree of knowledge, before the Tree of Life; even so then also was curious Learning more regard∣ed than a godly Life, and Religion turned in∣to an Art. The consequent of which was, that, after the example of those, who built the Tower of Babel, a rash affectation of things out of their reach, bred jarring and confusion in their Language; together with discord one with another. Which the common People observing, and not knowing oft-times which way to turn themselves, they threw the blame upon the holy Scriptures; and began to avoid them, as hurtful and dangerous.
Religion also began every where to be pla∣ced not in purity of mind, but, as if Judaism was brought back into the World, in Rites and Ceremonies: and in such things as con∣tain
rather an exercise of the body, than any amendment of the mind: and in an eager zeal for that Party and side, which they had once chosen. Till at length it came to pass, that there were every where many Christians in Name; but very few in Deed.
GOD did not wink at these Vices of his People, but, out of the innermost parts of Scythia and Germany, poured forth, like a Deluge, immense swarms of Barbarous Peo∣ple into the Christian World. And when the vast slaughters, which they made, proved not sufficient to correct and amend the lives of those that survived; Mahomet, by God's just permission, sowed a new Religion in A∣rabia: and that directly opposite to the Chri∣stian Religion; but which in words expressed, in a manner, the life of the greatest part of Christians.
This Religion was first entertained by the Saracens; who had revolted from Heraclius the Emperour: and by their Arms subdued, in a short space, Arabia, Syria, Palestine, E∣gypt, Persia; and afterward possessed them∣selves of Africa, and, beyond the Sea, of Spain also. But the power of the Saracens was abated, as by others, so chiefly by the Turks; a Nation also very Warlike: which, after long combates with the Saracens, being invited to Peace, easily embraced a Religion suited to their manners; and transferred the
Majesty of the Empire to themselves. The Cities of Asia and Greece were taken, and, by the growing success of their Arms, they came into Hungary, and the Borders of Ger∣many.
THIS Religion altogether contrived for the shedding of blood, delights much in Rites and Ceremonies, and would be be∣lieved without all liberty of enquiry therein∣to; whence the Vulgar are prohibited to read their Books, that are accounted holy. Which thing is a manifest argument of the iniquity thereof; For justly may that Merchandise be suspected, which is obtruded upon this con∣dition, that it be not lookt into.
It is true indeed, there is not in all Men a like capacity or knowledge, and quick in sight into all things; many being led into error by pride; others by inordinate passion or affecti∣on; and some by custome. But the divine goodness forbids us to think, that those Men cannot know and find the way to eternal sal∣vation,
who seek it, not for any by-respect of profit or honour, but with submission of themselves, and all they have unto God, im∣ploring his assistance for the obtaining of the same. And since that God hath implanted in the mind of Man the power and faculty of judging, there is no part of truth that better deserves the imployment thereof, than that of which we cannot be ignorant, without the danger of losing eternal salvation.
IT is granted by Mahomet and his follow∣ers, that Moses was sent of God; and Je∣sus also: and that they were holy Men, which first of all published the doctrine of Jesus. But in the Alcoran, which is Mahumet's law, many things are recorded plain contrary to what is delivered by Moses, and by the Di∣sciples of Jesus. Thus to give one example for many, all the Apostles and Disciples of Christ, with one consent do testifie, that Jesus was crucified; that the third day he was re∣stored to life again, and after that was seen of
many. But Mahumet teacheth quite contra∣ry: namely, that Jesus was privily conveyed into Heaven: and not himself, but something in his likeness was nailed to the Cross; and consequently; he did not die; but the sight of the Jews was deluded and deceived.
This Objection cannot be put off, unless Mahumet say, (as he doth) that the Books of Moses, and of Christ's Disciples, have not remained as they were at first; but have been corrupted. But we have confuted this fiction before, in the third Book.
Without doubt, if any Man should say, that the Alchoran is corrupted, the Mahumetans would deny it, and say, that were an answer sufficient to those that could not prove the contrary: But they cannot moreover, for the integrity of their Book, alledge such argu∣ments, as we do produce, concerning the se∣veral Copies, that were in a short space dis∣persed thorowout the World; and that, not as the Alchoran, in one Language; which Co∣pies were preserved by the fidelity of so ma∣ny Sects, that varied much about other mat∣ters.
The Mahumetans are perswaded, that in the fourteenth Chapter of St. John, where mention is made of sending the Comforter, there hath been something registred concerning Mahu∣met, which the Christians have razed out. But here let me ask of them, whether they think
this depravation of Scripture was committed since the time of Mahumet, or before.
That it happened not after the coming of Mahumet, is plain, because ever since that time there have been in the World very ma∣ny Copies, not only in the Greek Language, but in the Syriac, Arabick, and in parts far di∣stant from Arabia, the Ethiopick and Latine Tongues of divers translations: all which do so agree in that place, as there cannot be shown any diversity at all. And before the time of Mahumet, there was no cause of alteration: For no Man could know before his coming what Mahumet would teach. Yea, if the do∣ctrine of Mahumet had contained nothing con∣trary to the doctrine of Jesus, the Christians would have made no more difficulty to re∣ceive his Books, than they did to receive the Books of Moses and the Hebrew Prophets. Or suppose there had been nothing written either of the doctrine of Jesus or of Mahumet: It is but equity that that be received for the doctrine of Jesus, which all Christians general∣ly agree upon; and that for the doctrine of Mahumet, which all Mahumetans do allow of.
IN the next place, let us compare the ad∣juncts and qualities of both their Do∣ctrines, to the end we may see whether of the two is to be preferred before the other: And first, let us consider the authors. As for Jesus, Mahumet himself confesseth, that he was the Messias, which was promised in the Law and in the Prophets; whom the same Mahumet calls the word, the mind and the wisdom of God; saying also, that he had no Father of Mankind. But Mahumet (as his own Fol∣lowers believe) was generated and begot ac∣cording to the ordinary course of nature. The life of Jesus was altogether unblameable, there being no crime that could be objected against him: But Mahumet a long time was a Robber, and always effeminate: Jesus ascended into Heaven, as Mahumet confesseth; but Mahu∣met lies yet intombed in his Sepulcher. Who then sees not whether of them is to be fol∣lowed?
NEXT the dignity of their Persons, con∣sider we their acts. Jesus gave sight to the blind, health to them that were sick, and made the lame to walk; yea, by Mahumet's own confession, he raised some from the dead. But Mahumet saith of himself, that he was sent, not with miracles, but with Arms. How∣beit some of his Followers ascribe to him mi∣racles also: But what kind, I pray? Only such as may either be done by humane art; as that of a Dove, which came flying to his ear: or such as had no witnesses, as that of a Camel, which is said to have had some conference with him by night: or lastly, such as are confuted by their own absurdity; as that a great part of the Moon fell into his lap, or into his sleeve; which he, to restore roundness to that Star, sent back again to it. Now, who will not say, that in a doubtful case, we ought to adhere to that Law, which hath the surer and more cer∣tain Testimonies of Divine approbation?
NEXT, let us see who, and what manner of Persons they were, that first re∣ceived these several laws. They that first em∣braced the law of Jesus, were such as feared God, Men of a plain and innocent life: Now it stands not with the goodness of God to suffer such men to be gull'd and cheated, either by bewitching speeches, or by an appearance of Miracles. But they that first received Ma∣hometism were Thieves and Robbers; Men estranged from all humanity and piety.
IN the next place follows, the manner how both these Religions were propagated and spread abroad. As for Christianity, we have shown more than once, that it was enlarged and amplified by the miracles, not only of
Christ, but also of his Disciples, and those that succeeded them: as likewise by the very patient enduring of the torments and punish∣ments that Christians suffered. But the Do∣ctors of Mahumetism wrought no miracles at all: neither did they suffer any grievous per∣secutions, or cruel kinds of death for their profession: But it is a Religion which follows, where Arms go before: of which it is an ac∣cessary, and nothing of it self. Nor do they themselves bring any better argument for the truth thereof, than their good success in their Wars, and the largeness of their Empire; than which nothing in this point is more de∣ceitful and uncertain.
They condemn the worship and services of the Pagans: and yet we know what great vi∣ctories were won by the Persians, Macedoni∣ans and Romans; and how ample their Domi∣nions were. Neither have the Mahumetans themselves had always good success with their Armies. The slaughters and great overthrows that they have received in many places, both by Sea and by Land, are not unknown. They are now banished quite out of all Spain.
There is nothing that is liable to such un∣certain alterations, nothing that may be com∣mon both to good and bad; which can be a certain note of true Religion: much less can their Arms, which are so unjust, that often∣times they fall upon people, that do not any
way molest or offend them, nor are known to them by any injury; in so much that all the pretence they have for their Arms, is only Re∣ligion; which is most irreligious.
For there is no true worship of God, but what proceeds from a willing mind. And the will is to be wrought upon by good instruction and gentle perswasion, but not by threats or violence. He that is compelled to believe, doth not believe at all, but plays the hypocrite, and feigns himself to believe, that he may escape and avoid some danger or punishment. And he that by threats or sense of punishment, will force another Man's assent, shows by that ve∣ry proceeding, that he distrusts his arguments. Again, they themselves destroy this very pre∣tence of Religion; in that they suffer any peo∣ple that live under their Dominion, to use what Religion they please: yea, and sometimes they will openly acknowledge, that Christians may be saved by their own Law.
FUrthermore, let us compare the several commandments of both Religions: the one whereof commandeth patience, yea and
love even to them that hate us: But the other, revenge. In the one the bond of matrimony is kept firm and inviolable between the mar∣ried parties, by a mutual bearing with one a∣nothers humors: But in the other there is li∣cence granted to depart and be divorced. Here the Husband performs himself what he re∣quires of his Wife, and by his own example teacheth her to fasten her affection upon him alone: But there they may have Wives after Wives, there being still new incentives and fresh provocations to lust. Here, Religion is planted within, and rooted in the very heart and Soul, that it being well cultivated, may bring forth fruit profitable for Mankind: but there Religion spends almost its whole force in Circumcision, and in some other things, that of themselves are neither good nor bad. Fi∣nally here, in Christianity, a moderate use of Meats and Wine is allowed of: but there in Mahumetism Men are forbidden to eat Swines flesh, and to drink Wine: which notwithstand∣ing is a great gift of God, beneficial both for body and mind, if it be soberly taken.
And truly, it is no wonder, if some childish rudiments were taught before the most perfect law, as that of Christ is: But after the pro∣mulgation thereof, to return again to types and figures were preposterous. Neither can any just reason be given why, after Christian
Religion, which is far the best, it should be fit that any other should be brought forth.
THE Mahumetans tell us, they are not a little displeased with us, for saying, that God hath a Son, seeing he useth not a Wife: As though the word Son could not have a more divine signification in God. But Mahumet himself attributes many things as dishonorable and ill-beseeming God, as if he should be said to have a Wife.
Thus he saith, that God had a cold hand, which himself knew by experience: that God was carried in a chair, and the like.
Howbeit, when we say, that Jesus is the Son of God, we do but signifie the same thing that he means, when he calls him the word of God: For the word is after a sort begotten of the mind. Add further, that he was born of a Virgin, only by the operation of God, supplying the vertue or efficacy of a Father: that by the power of God, he was carried up into Hea∣ven; all which being confessed even by Ma∣humet himself, do shew that Jesus by a singu∣lar
prerogative and peculiar right, may and ought to be called the Son of God.
BUT on the other side, it would be long to relate how many things there are, contrary to the truth of history; and many things very ridiculous in the writings of the Mahumetans. Such is that fable of a fair and beautiful Woman, that learned a solemn charm or Song of some Angels that were drunk, whereby she was wont to ascend into the Sky, and likewise descend again; and a∣scending once a great height into Heaven, she was caught of God, and there fixed, and made that Star which is called Venus.
Like to this, is that of a mouse in Noah's Ark, that was bred of an Elephant's Dung: and a Cat of the breath of a Lion.
More specially, that most notorious fiction, concerning Death to be changed into a Ram, that must remain in the middle space between Heaven and Hell: And the Fable of sweating out their good chear in the other life: When likewise (they imagine) there shall be whole
troups of Women assigned to every Man for pleasure of carnal copulation. All which are so very egregious absurdities, that whosoever believes them, deserves to be stupified and given over to a reprobate sense for his iniqui∣ty; specially such a one as lives where the light of the Gospel shineth.
AND thus having ended this last disputa∣tion against the Mahumetans, there follows a conclusion of the whole, not to ali∣ens or strangers, but to all sorts of Christians, of what Name, Nation, or Quality soever they be: Showing briefly the use or application of what hath hitherto been delivered; to the end those things may be followed and sought af∣ter, which are good; and on the contrary, the evil eschewed.
First of all, that they lift up pure hands and hearts unto that God, who of nothing made all visible and invisible things; having sure
confidence in him, that his providence and care watcheth over us; seeing that without his permission, not so much as a Sparrow falls to the ground. And let them not fear those which can only kill the body, but rather let them fear him that hath like power both over soul and body. And let them not only trust in God the Father, but also in Jesus Christ his Son, since there is no other name upon Earth, by which we can be saved: And this they may rightly do, if they be verily perswaded that eternal life is prepared, not for such as in word only call God their Father, and Jesus their Lord, but for such as frame their life accord∣ing to the will of Jesus, and their Father which is in Heaven.
Furthermore, Christians are admonished faithfully, and with due care to preserve the doctrine of Christ, as a most precious treasure: And for this cause, let them often read and me∣ditate the Books of the Holy Scripture, where∣by no Man can be deceived, unless first he de∣ceive himself. For the Authors and Pen-men of those Writings were more just and full of Divine Inspiration, than that they would de∣prive us of necessary truths, or cover and con∣ceal the same with any clouds.
Howbeit, for the right understanding here∣of, we must bring a mind disposed and prepa∣red to obedience: which if we do, then no∣thing shall be hid from us, which ought to be
believed, hoped for, or done by us: And by this means, that holy Spirit will be cherished and excited in us, which is given us for a pledge and earnest of our future happiness.
Moreover, I deterr Christians from imi∣tating the Pagans: first, in their worship of false Gods, which are nothing but vain names, which evil Daemons use to alienate our minds and affections from the worship of the true God. Wherefore we cannot possibly participate with them in their services, and expect to re∣ceive benefit by the Sacrifice of Christ. Se∣condly, neither may Christians imitate the Heathen in their licentious and dissolute man∣ner of life; having no other Law, than what is suggested by lust, and prompted by sensual desire: from which Christians ought to be far removed; who should not only far excel the vitious and prophane Pagans, but likewise the Lawyers and Pharisees among the Jews; whose righteousness consisting only in some outward performances, could never bring them to the heavenly Kingdom.
Circumcision that is made with hands, is now nothing worth, but it is the inward Circum∣cision of the heart, the keeping of Gods com∣mandments, the new creature, faith that is per∣fected in love, which make Men known to be true Israelites and mystical Jews, that is, prai∣sers of God, and commendable in his sight. The distinction of meats, the Sabbaths and
feast-days were but types and shadows of things, which exist in Christ and in Christi∣ans.
In like manner, by occasion of Mahume∣tisme, these Admonitions are given, that our Lord Jesus foretold, that after his time there should arise false Christs and false Prophets, which should lye, and say they were sent of God. But suppose that an Angel should come from Heaven, yet we may not receive or entertain any other doctrine than that which Christ hath left us, confirmed by so many testi∣monies. For God, who at sundry times, and in divers manners spake unto the godly that lived in times past, hath in these last days spoken unto us by his Son, the Lord of all things, the brightness of his Fathers glory, and the ex∣press Image of his substance, by whom all things are created that ever were or shall be; who upholdeth and governeth all things by his power, and having purged our sins, is now set at the right hand of God, and hath obtain∣ed a dignity above Angels: and therefore no∣thing can be expected more magnificent than this Law-giver.
Upon the same occasion Christians are re∣membred, that the weapons of Christ and of their Christian warfare, are not such as Ma∣humet used, but spiritual, able to cast down strong holds, and every thing that exalteth it self against the Knowledge of God. For our
buckler, we have the shield of faith, whereby we may repel the fiery darts of the Devil: For a brest-plate we have righteousness, or in∣tegrity of life: The hope of eternal salvation is a helmet, which may cover the weakest part: And for a Sword, we have Words delivered from God, which pierce into the most inward parts of the Soul.
After this, follows the exhortation to mutual concord, which Christ at his departure so so∣lemnly, and with such earnestness commended unto his Disciples. There ought not to be many Masters and Doctors amongst us, but we must have one Master, even Jesus Christ. All Christians are baptized unto one name, wherefore there ought to be no Sects or Di∣visions among them: for the cure and remedy of which evils, those Apostolical sayings are suggested; as, let no man think more highly of himself than he ought to think; but let Men be wise with sobriety, according as God hath dealt to every Man the measure of faith. If any do not so well conceive and rightly understand all things as they ought, then their weakness must be born with: that so without any brawlings or fallings out, they may be sweetly united and knit together with us. If any do excel the rest in understanding, it is but meet also that they surpass them in love, in holy affection and endeavours to do them good. And as for those that in some points are of different opi∣nion
from such as hold the truth; God's leisure must be waited for, until it please him to re∣veal the same truth, that yet lies hid from them: and in the mean while those things which are agreed upon, must be stedfastly kept and duly practised.
We know now in part only, but the time shall come, when all things shall be known most plainly, and after a perspicuous manner. This also I beg of every one, that they do not un∣profitably detain the talent committed to them upon trust; but that they endeavour by all means possible to win others unto Christ. For which purpose, we must not only use good ex∣hortations, and wholsome speeches, but also the example of good life; that so the goodness of our Master may appear by his servants, and the purity of the law by our landable actions.
Lastly, my Discourse returning thither, where it began, I intreat such Readers, as are my Country-men, that if hereby they reap any good, they would give thanks to God for it: And if any thing be less pleasing to them, they would have a regard both to the common infir∣mity of man's nature, that is prone to errour; and to the time and place wherein this work was rather hastily brought forth, than elabo∣rately composed.