For first of all, Chriftian 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 alfo,there were most sharp Contentions about the chiefeft Sees. And as at the beginning the greatest mischiefs enfued, upon the preferring of the Tree of Knowledge, before the Tree of Life; even fo then alfo was curious Learning more regarded than a goaly Life, and Religion turned into an Art. The confequent of which was, that, after the example of those, who built the Tower of Babel, a ram affectation of things out of their reach, bred jarring and confufion in their Language; together with dif cord one with another. Which the common People obferving, 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 alfo began every where to be placed not in purity of mind, but, as if Judaism was brought back into the World, in Rites and Ceremonies and in fuch things as contain rather an exercise of the body, than any amendment of the mind; and in an eager zeal for that Party and fide, which they had once chofen. Till at length it came to pafs: that there were every where many Chriftians in Name: but very few in Deed.

GOD did not wink at thefe Vices of his People, but, out of the innermoft parts of Scythia and Germany, poured forth, like a Deluge, immenfe fwarms of Barbarous People into the Christian World. And when the vaft flaughters, which they made, proved not fufficient to cor

rect

rect and amend the lives of those that survived Makomet, by God's juft permiffion, fowed a new Religion in Arabia: and that directly oppofite to the Christan Religion; but which in words. expreffed, in a manner, the life of the greatest part of Chriftians.

This Religion was first entertained by the Saracens, who had revolted from Heraclius the Emperour and by their Arms fubdued, in a fhort fpace, Arabia, Syria, Palestine, Egypt, Perfia; and afterward poffeffed themselves of Africa, and, beyond the Sea, of Spain alfo. But the power of the Saracens was abated, as by others, fo chiefly by the Turks; a Nation alfo very Warlike; which, after long combates with the Saracens, being invited to Peace, eafily embraced a Religion fuited to their manners; and transferred the Majefty of the Empire to themselves, The Cities of Afia and Greece were taken, and, by the growing fuccefs of their Arms, they came into Hungary, and the Borders of Germany.

SECT. II.

The overthrow of the foundation of Mahometanifm, in denying inquiry into Religion.

TH

HIS Religion altogether contrived for the fhedding of blood, delights much in Rites and Ceremonies, and would be believed without all liberty of enquiry thereinto; whence the vulgar

M 4

Book VI. Vulgar are prohibited to read their Books, that are accounted holy. Which thing is a manifeft argument of the iniquity thereof; For justly may that Merchandise be fufpected, which is obtruded upon this condition that it be not lookt into.

It is true indeed, there is not in all Men a like capacity or knowledge, and quick infight into all things; many being led into error by pride; others by inordinate pashon or affection; and fome by custom. But the divine goodness forbids us to think, that thofe Men cannot know and find the way to eternal falvation, who seek it, not for any by refpect of profit or honour, but with fubmiflion of themselves, and all they have unto God, imploring his affistance for the obtaining of the fame. And fince that God hath implanted in the mind of Man the power and faculty of judging, there is no part of truth that better deferves the imployment thereof, than that of which we cannot be ignorant, without the danger of lofing eternal salvation.

SECT. III.

A Proof against the Mahometans, taken out of the Books of the Hebrews and Chriftians, which are not corrupted.

I

Tis granted by Mahomet and his followers, that Mofes was fent of God; and Jefus alfo: and that they were holy Men, which first of all published the doctrine of Jesus. coran, which is Mahomet's law,

But in the Almany things are recorded

recorded plain contrary to what is delivered by Mofes, and by the Disciples of Jesus. Thus to give one Example for many, all the Apostles and Difciples of Chrift, with one confent do teftifie, that Jesus was crucified; that the third day he was restored to life again, and after that was seen of many. But Mahomet teacheth quite contrary; namely, that Jefus was privily conveyed into Heaven: and not himself, but something in his likeness was nailed to the Cross; and confequently he did not die; but the fight of the Jews was deluded and deceived.

This Objection cannot be put off, unless Mahomet fay, (as he doth) that the Books of Mofes and of Chrift's Difciples have not remained as they were at firft; but have been corrupted. But we have confuted this fiction before, in the third Book.

Without doubt, if any Man fhould fay, that the Alcoran is corrupted, the Mahometans would deny it, and fay, that where an answer fufficient to thofe that could not prove the contrary: But they cannot moreover, for in the integrity of their Book, alledge fuch Arguments, as we do produce, concerning the feveral Copies, that were in a short space difperfed throughout the World; and that not as the Alcoran, in one Language; which Copies were preserved by the fidelity of fo many Sects, that varied much about other Matters.

The Mahometans are perfwaded that in the Fourteenth Chapter of St. John, where mention is made of fending the Comforter, there hath been fomething regiftred concerning Mahomet, which the Chriftians have razed out. But here let me ask of them, whether they think this de

Book VI. pravation of Scripture was committed fince the time of Mahomet, or before.

That it happened not after the coming of Mahomet, is plain, because ever since that time there have been in the World very many Copies, not only in the Greek Language, but in the Syriac, Arabick, and in parts far diftant from Arabia, the Ethiopick and Latin Tongues of divers tranflations: all which do fo agree in that place, as there cannot be shown any diverfity at all. And before the time of Mahomet, there was no cause of alteration: For no Man could know before his coming what Mahomet, would teach. Yea, if the doctrine of Mahomet had contained nothing contrary to the doctrine of Jefus, the Chriftians would have made no more difficulty to receive his Books, than they did to receive the Books of Mofes and the Hebrew Prophets. Or fuppofe there had been nothing written either of the doctrine of Jefus or of Mahomet: It is but equity that that be received for the doctrine of Jefus, which all Chriftians generally agree upon; and that for the doctrine of Mahomet which all Mahometans do allow of.

SECT. IV.

By comparing Mahomet with Christ in their Perfons.

N the next place, let us compare the adjuncts and qualities of both their Doctrines, to the end we may fee whether of the two is to be preferred before the other. And firft, let us confider

the