the authors. As for Jefus, Mahomet himself confelleth that he was the Meffias, which was promifed in the Law and in the Prophets; whom the fame Mahomet calls the word, the mind and the wifdom of God; faying also, that he had no Father of Mankind. But Mahomet (as his own Followers believe) was generated and begot according to the ordinary courfe of nature. The life of Jefus was altogether unblame able, there being no crime that could be objected against him: But Mahomet a long time was a Robber, and always effeminate: Jefus afcended into Hea ven, as Mahomet confeffeth; but Mahomet lies yet intombed in his Sepulchre. Who then fees not whether of them is to be followed;

NEX

SECT. V.

And in their Deeds

EXT the dignity of their Perfons, confider we their acts. Jefus gave fight to the blind, health to them that were fick, and made the lame to walk; yea, by Mahomet's own confeffion, he raised fome from the dead. But Mahomet faith of himself, that he was fent, not with miracles, but with Arms. Howbeit some of his Followers afcribe to him miracles alfo: But what kind, I pray? Only fuch as may either be done by humane art as that of a Dove, which came flying to his ear: or fuch as had no witneffes, as that of a Camel, which is faid to have had fome conference with him by night: or laftly, fuch as are confuted by their own abfurdity; as that a

great

Book VI. great part of the Moon fell into his lap, or into his fleeve; which he, to restore roundness to that Star, fent back again to it. Now, who will not fay, that in a doubtful cafe, we ought to adhere to that Law, which hath the furer and more certain Teftimonies of Divine approbation?

SECT. VI.

Alfo fuch as first embraced both Religions.

TEXT, let us fee who, and what manner of Perfons they were, that firft received thefe feveral Lams. They that firft embraced the Law of Jefus, were fuch as feared God, Men of a plain and innocent life: Now it stands not with the Goodness of God to fuffer fuch Men to be gull'd and cheated, either by bewitching speeches, or by an appearance of Miracles. But they that firft received Mahometanifm were Thieves and Robbers; Men eftranged from all humanity and piety.

SECT. VII.

The manner how both their Laws were propagated.

IN

N the next place follows, the manner how both these Religions were propagated and spread abroad. As for Christianity, we have shewn more than once that it was enlarged and amplified by the Miracles, not only of Chrift, but alfo

of

of his Difciples, and those that fucceeded them: as likewife by the very patient enduring of the torments and punishments that Chriftians fuffered. But the Doctors of Mahometanifm wrought no miracles at all: neither did they fuffer any grievous perfecutions, or cruel kinds of death for their profeffion: But it is a Religion which follows, where Arms go before: of which it is an acceffary, and nothing of it felf. Nor do they themselves bring any better argument for the truth thereof, than their good fuccefs in their Wars, and the largeness of their Empire; than which nothing in this point is more deceitful and uncertain.

They condemn the worship and fervices of the Pagans and yet we know what great Victories were won by the Perfians, Macedonians and Romans; and how ample their Dominions were. Neither have the Mahometans themselves had always good fuccefs with their Armies.

The flaughters 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 fuch uncer tain alterations, nothing that may be common both to good and bad; which can be a certain note of true Religion: much lefs can their Arms, which are fo unjust, that oftentimes they fall upon people, that do not any way moleft or offend them, nor are known to them by any injury; in fo much that all the pretence they have for their Arms, is only Religion; which is most irreligious.

For there is no true worship of God, but what proceeds from a willing mind. And the will is

to

Book VI. to be wrought upon by good inftructions and gentle perfwafion, 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 efcape and avoid fome danger or punishment. And he that by threats or fenfe of punishment, will force another Man's affent, fhews by that very proceeding, that he diftrufts his arguments. Again, they themselves destroy this very pretence of Religion; in that they fuffer any people that live under their Dominion, to ufe what Religion they please: yea, and fometimes they will openly acknowledge, that Chriftians may be faved by their own Law.

SECT. XX.

The Precepts of both Religions compared.

Furthermore, let us compare the feveral com

mandments of both Religions the one where of commandeth patience, yea, and love even to them that hate us: But the other, revenge. In the one the bond of matrimony is kept firm and inviolable between the married parties, by a mutual bearing with one anothers humours: But in the other there is licence granted to depart and be divorced. Here the Husband performs himfelf what he requires of his Wife, and by his one example teaches her to faften her affection upon him alone: But there they may have Wives after Wives, there being still new incentives and fresh provocations to luft. Here, Religion is planted within, and rooted in the very heart and

Soul,

Soul, that it being well cultivated, may bring forth fruit profitable for Mankind: but there Religion fpends almost its whole force in Circumcifion, and in fome other things, that of themfelves are neither good nor bad. Finally here, in Chriftianity, a moderate ufe of Meats and Wine is allowed of: but there in Mahometanifm Men are forbidden to eat Swines flesh, and to drink Wine: which notwithstanding is a great gift of God, beneficial both for body and mind, if it be soberly taken.

And truly, it is no wonder, if fome childish ru→ diments were taught before the most perfect Law, as that of Chrift is: but after the promulgation thereof, to return again to types and figures were prepofterous. Neither can any just reafon be given why, after Chriftian Religion, which is far the best, it should be fit that any other should be brought forth.

SECT. IX.

Anfwer to the Mahometans Objection, concerning the Son of God.

HE Mahometans tell us, they are not a little displeased with us, for faying, that God hath a Son, seeing he useth not a Wife: As though the word Son could not have a more divine fignification in God. But Mahomet himself attributes many things as difhonourable and ill-befeeming God, as if he should be faid to have a Wife.

Tittle difpleafed with

Thus