THE
T R U T H V
OF
/
THE CHRISTIAN RELIGION.
IN SIX BOOKS.
BY HUGO GROTIUS.
CORRECTED AND ILLUSTRATED WITH NOTES
BY MR. LE CLERC.
TO WHICH IS ADDED,
A SEVENTH BOOK,
CONCERNING THIS QUESTION,
What Christian Church we ought to join ourselves to?
BY THE SAID MR. LE CLERC.
THE THIRTEENTH EDITION, WITH ADDITIONS,
PARTICULARLY ONE WHOLE BOOK OF MR. LE CLERc s, AOAINIT
INDIFFERENCE OF WHAT RELIGION A MAN IS OF.
DONE INTO ENGLISH
BY JOHN CLARKE, D.D. DEAN OF SARUM.
LONDON:
p. c. AND J. RIV INGTON , NO . 02, ST. PAUL S CHURCH.
, TRIDGE A D SON, IN THE STRAND;
, NO. 4 7 , AND LONGMAN, URST , REEs ; Ayj)
ORME, KO. 3y, PATERNOSTER-ROW.
1809.
C. and R. Baldwin, IPrinttfl
>"w Bridge-street, London.
TO THE
MOST REVEREND PRELATE,
THOMAS,
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
AND METROPOLITAN AND PRIVY-COUNSELLOR
TO HER MOST SERENE MAJESTY,
THE QUEEN OF GREAT BRITAIN.
UPON the reprinting this excel
lent Piece of that great Man,
Hugo Grotius, concerning the
Truth of the Christian Religion;
whereunto I thought fit to add some
thing of my own, and also some
Testimonies, from which the good
Opinion he had of the Church of
A 2 England
DEDICATION.
England is evident; there was no
other Person, most Pveverend Pre
late, to whom I thought it so proper
for me to dedicate this Edition, with
the Additions, as the Primate and
Metropolitan of the whole Church
of England. I therefore present it
to you, as worthy -your Protection
upon its own Account, and as an
Instance of my Respect arid Duty
towards you. I will not attempt
here, either to praise or defend
Grotius; his own Virtue and distin
guishing Merits in the Common
wealth of Christians, do sufficiently
commend and justify him amongst
all good and learned Men. Neither
o
will I say any Thing of the A. pen-
dix which 1 have added ; it is so
short, that it may be read over al
most in an Hour s Time. If it be
beneath Grotius, nothing that I can
say about it will vindicate me to the
censorious; but if it be thought not
beneath him, I need not give any
Reasons for joining it with a Piece
pf his, Perhaps it might be expect
ed,
DEDICATION.
ed, most illustrious Prelate, that I
should, as usual, commend you and
your Church; but I have more than
once performed this Part, and de
clared a Thing known to all: Where
fore forbearing that, I conclude with
wishing, that both you and the Reve
rend Prelates, and the Rest of the
Clergy of the Church of England,
who are such brave Defenders of the
true Christian Religion, and whose
Conversations are answerable to it,
may long prosper and flourish :
Which I earnestly desire of Al
mighty God.
Amsterdam, the Calends Tf^UXT T 17
of March, MDCCIX. JOHN LL
TO THE
READER ; , :
JOHN LE CLERC WISHETH ALL HEALTH.
Hp HE Bookseller having a Design to re
print this Piece of Grotius s, / gave
him to understand that there were many great
Faults in the former Editions ; especially in the
testimonies of the Ancients, which it was his
Business should be mended, and that something
useful might be added to the Notes: Neither
would it be unacceptable or unproftable to the
Reader, if a Book were added, to shew where
the Christian Religion, the Truth of which this
great Man has demonstrated, is to be found in
its greatest Purity. He immediately desired me
to do this upon his Account, which I willingly
undertook out of the Reverence I had for the
Memory o/Grotius, and because of the Useful
ness oj the Tubing. How I have succeeded in it,
I must leave to the candid Reader s yudgment.
I have corrected many Errors of the Press, and
perhaps should have done more, could I have
found all the Places. I have added some, but
very short Notes, there being very many before t
and the Thing not seeming to require more.
My Name adjoined, distinguishes them from
Grotius s . / have also added to Grotius a small
Book,
TO THE READER.
"Book, concerning chusing our Opinion and
Church amongst so many different Sects of
Christians ; in which I hope I have offered
nothing contrary to the Sense of that great
Man, or at least to Truth. I have used such
Arguments, as will recommend themselves to
any prudent Person, easy and not far-fetched ;
and I have determined that Christians ought to
manage themselves so in this Matter, as the
most prudent Men usually do in the most
weighty Affairs of Life. I have abstained
from all sharp Controversy, and Jrom all
severe Words, which ought never to enter into
our Determinations of Religion, if our Adver
saries would suffer it. I have declared the
Sense of my Mind in a familiar Stile, without
any Flourish of Words, in a Matter where
Strength of Argument, and not the Entice
ment of Words, is required. And herein I
have imitated Grotius, whom I think all ought
to imitate, who attempt to write seriously, and
with a Mind deeply affected with the Gravity
of the Argument upon such Subjects.
As I was thinking upon these Things, the
Letters, which you will see at the End y were
sent me by that honourable and learned Person^
to whose singular Good-nature I am much in
debted, the most Serene ^ueen ^/Great-Britain s
Ambassador Extraordinary to his Royal High
ness the most Serene Great Duke of Tuscany.
1 thought with his Leave they might conveni
ently be published at the End of this Volume,
that it might appear what Opitiion Grotius
had
TO THE READER.
had of the Church 0^ England ; which is obliged
to him, notwithstanding the Snarling of some
Men, who object those inconsistent Opinions ,
Socinianism, Popery, nay, even Atheism itself,
against this most learned and religious Man;
for fear, I suppose, his immortal Writings
should be read, in which their foolish Opinions
are entirely confuted. In which Matter, as in
many other Things of the like Nature, they
have in vain attempted to blind the Eyes of
others: But God forgive them, (for I wish
them nothing worse,) and put better Thoughts
into their Minds, that we may at last be all
joined by the Love of Truth and Peace, and
be united into one Flock, under one Shepherd,
Jesus Christ. This, kind Reader, is what
you ought to desire and wish with me ; and
may God so be with you, and all that belong to
you, as you promote this Matter, as far as can
be t and assist to the utmost of your Power.
Farewell.
Amsterdam, the Calends of
March, MDCCIX.
TO
THE READER.
J[ Have nothing to add to what I
said Eight Years since, but only, that
in this my second Edition of Grotius, /
have put some short Notes, and correct
ed a great many faults in the Ancient
Testimonies.
Amsterdam, the Calends of . T
inn Mnrr-WTT *J
June, MDCCXVII.
TO THE
MOST NOBLE AND MOST EXCELLENT
HIERONYMUS BIGNONIUS,
THE KING S SOLICITOR
IN THE
SUPREME COURT OF AUDIENCE AT PARIS.
i
MOST NOBLE AND EXCELLENT SIR,
Should offend against Justice, if I should
divert another Way that Time which you
employ in the Exercise of Justice in your
high Station : But I am encouraged in this
Work, because it is for the Advancement of
the Christian Religion, which is a great Part
of Justice, and of your Office ; neither would
Justice permit me to approach any one else
so soon as you, whose Name my Book glo
ries in the Title of. I do not say I desire to
employ Part of your Leisure ; for the Dis
charge of so extensive an Office allows you
no Leisure. But since Change of Business
is instead of Leisure to them that are fully
employed, I desire you would, in the Midst
of
TO HIERONYMUS BTGNONIUS.
of your forensic Affairs, bestow some Hours
upon these Papers. Even then you will not
be out of the Way of your Business. Hear
the Witnesses, weigh the Force of their
Testimony, make a Judgment, and I will
stand by the Determination.
Paris, August 27. HUGO GROTIUS.
cio cio XXXIX.
THE
TRANSLATOR S PREFACE
TO THE
THE general Acceptance this Piece of
Grotius has met with in the World,
encouraged this Translation of it, toge
ther with the Notes; which, heing a Collec
tion of ancient Testimonies, upon whose Au
thority and Truth the Genuineness of the
Books of Holy Scripture depends, are very
useful in order to the convincing any one of
the Truth of the Christian Religion. These
Notes are for the most Part Grotius s own,
except some few of Mr, Le Clerc s, which I
have therefore translated also, because I have
followed his Edition, as the most correct.
The Design of the Book is to shew the
Reasonableness of believing and embracing r he
Christian Religion above any other; which
our Author does, by laying before us all the
Evidence that can be brought, both inter *1
and external, and declaring the SuiiifieiKy
of it; by enumerating all the Marks of Ge
nuineness
THE TRANSLATOR S PREFACE.
nuineness in any Books, and applying them
to the Sacred Writings ; and by making ap
pear the Deficiency of all other Institutions of
Religion, whether Pagan, Jewish, or Maho
metan. So that the Substance of the Whole
is briefly this; that as certain as is the Truth
of Natural Principles, and that the Mind can
judge of what is agreeable to them; as cer
tain as is the Evidence of Men s bodily Senses,
in the most plain and obvious Matters of
Fact; and as certainly as Men s Integrity and
Sincerity may be discovered, and their Ac
counts delivered down to Posterity faithfully ;
so certain are we of the Truth of the Christian
Religion; and that if it be not true, there is
no such Thing as true Religion in the World;
neither was there ever, or can there ever be,
any Revelation proved to be from Heaven.
This is the Author s Design to prove th
Truth of the Christian Religion in general,
against Atheists, Deists, Jews or Mahometan**
and he does not enter into any of the Disputes
which Christians have among themelves,but
confines himself wholly to the other. Now
as the State of Christianity at present is, were
a Heathen or Mahometan convinced of the
Truth of the Christian Religion in general,
he would yet be exceedingly at a loss to
know what Society of Christians to join him
self with; so miserably divided are they
among themselves, and separated into so
many Sects and Parties, which differ almost
as widely from each other as Heathens from
Chris -
THE TRANSLATOR S PREFACE.
Christians, and who are so zealous and con-
tentious for their own particular Opinions,
and bear so much Hatred and Ill-will to
wards those that differ from them, that there
is very little of the true Spirit of Charity,
which is the Bond of Peace, tobe found amongst
any of them : This is a very great Scandal to
the Professors of Christianity, and has been
exceedingly disserviceable to the Christian
Religion; insomuch that great Numbers have
been hindered from embracing the Gospel,
and many tempted to cast it off, because they
saw the Professors of it in general agree so lit
tle amongst themselves : This Consideration
induced Mr. Lc Clerc to add a Seventh Book
to those of Grotiusi wherein he treats of this
Matter, and shews what it becomes every
honest Man to do in such a Case j and I have
translated it for the same Reason. All that I
shall here add, shall be only briefly to inquire
into the Cause of so much Division in the
Church of Christ, and to shew what seems to
me the only Remedy to heal it. First, to ex
amine into the Cause, why the Church of
Christ is so much divided: A Man needs but
a little Knowledge of the State of the Christian
Church, to see that there is just Reason for
the same Complaint St. Paid made in the pri
mitive Times of the Church of Corinth:
That some were for Paul, some for Apollos,
and some for Cephas; so very early did the
Spirit of Faction creep into the Church of
God, and disturb the Peace of it; by setting
jrs Members at Variance with each other
who
THE TRANSLATOR S PREFACE.
who ought to have been all of the same com
mon Faith, into which they where baptized;
and I wish it could not be said that the same
Spirit has too much remained amongst Chris
tians ever since. It is evident that the Foun
dation of the Divisions in the Church of Co
rinth, was their forsaking their common Lord
and Master, Jesus Christ, into whose Name
alone they were baptized ; and uniting them
selves, some under one eminent Apostle or
Teacher, and some under another, by whom
they had been instructed in the Doctrine of
Christ, whereby they were distinguished into
different Sects, under their several Denomi
nations: This St. Paul complains of as a
Thing in itself very bad, and of pernicious
Consequence; for hereby the body of Christ,
that is, the Christian Church, the Doctrine
of which is one and the same at all Times
and in all Places, is rent and divided into se
veral Parts, that clash and interfere with each
other: Which is the only Method, if per
mitted to have its natural Effect, that can over
throw and destroy it. And from the same
Cause have arisen all the Divisions that are or
have been in the Church ever since. Had
Christians been contented to own but one
Lord, even Jesus Christ , and made the Doc
trine delivered by him the sole Rule of Faith,
without any Fictions or Inventions of Men;
it had been impossible but that the Church
of Christ must have been one universal, re
gular, uniform Thing, and not such a Mix-
tuie and Confusion as we now behold it.
3 But
THE TRANSLATOR S PREFACE.
But when Christians once began to establish
Doctrines of their own, and to impose them
upon others, by human Authority, as Rules
of Faith, (which is the Foundation of Anti
christ,) then there began to be as many
Schemes of Religion as there were Parties of
Men, who had different judgment, and got
the Power into their Hands. A very little
Acquaintance with Ecclesiastical History
does but too sadly confirm the Truth of this,
by giving us an Account of the several
Doctrines in Fashion > in the several Ages of
the Christian Church, according to the then
present Humour. And if it be not so now,
how comes it to pass that the Generality of
Christians are so zealous for that Scheme of
Religion, which is received by that particu
lar Church of which they profess themselves
Members? How is it that the Generality of
Christians in one Country are zealous for
Calvinism, and in another Country as zealous
for Arnrinianism? It is not because Men
have any natural Disposition more to the one
than the other, or perhaps that one has much
more Foundation to support it from Scripture
than the other: But the Reason is plain,
viz. because they are the established Doc
trines of the Places they live in ; they are by
Authority made the Rule and Standard of
Religion, and Men are taught them from
the Beginning ; by this Means they are so
deeply fixed and rooted in their Minds, that
they become prejudiced in Favour of them,
and have so strong a Relish of them, that
a they
THE TRANSLATOR S PREFACE.
they cannot read a Chapter in the Bible, but
it appears exactly agreeable to the received
Notions of them both, though perhaps those
Notions are directly contradictory to each
other: Thus, instead of making the Scrip
ture the only Rule of Faith, Men make
Rules of Faith of their own, and interpret
Scripture according to them ; which being
an easy Way of coming to the Knowledge
of what they esteem the Truth, the Gene
rality of Christians sit down very well satis
fied with it. But whoever is indeed con
vinced of the Truth of the Gospel, and has
any Regard for the Honour of it, cannot but
be deeply concerned to see its sacred Truths
thus prostituted to the Power and Interests
of Men; and think it his Duty to do the ut
most he is able, to take it out of their
Hands, and fix it on its own immoveable
Bottom. In order to contribute to which,
I shall in the second Place show,, what seems
to be the only Remedy that can heal these
Divisions amongst Christians ; and that is,
in one Word, making the Scripture the only-
Rule of Faith. Whatever is necessary for
a Christian to believe, in order to everlast
ing Salvation, is there declared, in such a
Way and Manner, as the Wisdom of God,
who best knows the Circumstances and Con
ditions of Mankind, has thought fit. This
God himself has made the Standard for all
Ranks or Orders, for all Capacities and Abi
lities: And to set up any other above, or
upon the Level with it, is dishonouring
* /^i
God,
THE TRANSLATOR S PREFACE*
God, and abusing of Men. All the Autho*
rity in the World cannot make any Thing an
Article of Faith, but what God has made
so; neither can any Power establish or im
pose upon Men, more or less, or otherwise
than what the Scripture commands. God
has given every Man proportionable Facul
ties andcAbilities of Mind, some stronger
and some weaker; and he has by his own
Authority made the Scripture the Rule of
Religion to them all: It is therefore their
indispensable Duty to examine diligently, and
study attentively this Rule, to instruct them
selves in the Knowledge of religious Truths
from hence, and to form the best Judgment
they can of the Nafure of them. The
Scripture will extend or contract itself accord
ing to the Capacities of Men : The strongest
and largest Understanding will there find
enough to fill and improve it, and the nar
rowest and meanest Capacity will fully ac
quiesce in what is there required of it. Thus
all Men are obliged to form a Judgment of
Religion for themselves, and to be continu
ally rectifying and improving it: They may
be very helpful and assisting to each other in
the Means of coming to this Divine Know*
ledge, but no one can finally determine for
another; every Man must judge for him
self ; and for the Sincerity of his Judgment
he is accountable to God only, who knows
the Secrets of all Hearts, which are beyond
the Reach of human Power : This must be
left till the final Day of Account, when
a a every
THE
CONTENTS.
BOOK I.
SECT. PAGE
I. !r W* HE Occasion of this Work 1
II. -* That there is a God 3
III. That there is ~but one God 6
IV. All Perfection is in God 8
V. And in an infinite Degree ibid.
VI. That God is Eternal , Omnipotent, Omni
scient, and completely Good 9
VII. That God is the Cause of all Things . . . ibid.
VIII. The Objection, concerning the Cause of
Evil, answered l6
IX. Against Two Principles 1 7
X. That God governs the Universe 18
XI. And the Affairs of this hwer World . . . ibid.
And the Particulars in it ] 9
XII. This is further proved by the Preservation
of Empires 2O
XIII. And by Miracles 21
XIV. But more especially amongst the Jews,
who ought to be credited upon the Account of
the long Continuance of their Religion .... 22
XV. From the Truth and Antiquity of Moses 24
XVI. From Foreign Testimonies 26
XVII. The same proved also from Predictions 72
And by other Arguments .......... 73
XVIII. Th*
THE CONTENTS.
SECT.
XVIII. The Objection of Miracles not being
seen now, answered 75
XIX. And of there being so much Wickedness 76
XX And that so great, as to oppress good Men 77
XXI . This may be turned upon them, so as to
prove that Souls survive Bodies ........ 78
XXII. Which is confirmed by Tradition .... ibid.
XXIII. And no Way rtpugnant to Reason . . 81
XXIV. But many Things favour it 84
XXV. From whence it follows, that the End
of Man is happiness after this Life .... 86
XXVI Which we may secure, by finding out
the true Religion ibid.
BOOK II.
I. That the Christian Religion is true 87
II The Proof that there was such a Person as
Jesus ibid.
That he died an ignominious Death .... 88
III. And yet after his Death was worshipped
by wise Men . . , . . 89
IV. The Cause of which could be no other, but
those Miracles which were done by him . . QO
V. Which Miracles cannot be ascribed to any
natural or diabolical Power, but must be
from Cod , Ql
Vi . The Resurrection of Christ proved from
crtdiblc Testimony 94
VII. The Objection drawn from the seeming
Impossibili y of a Resurrection answered ... 98
The Truth of Jesus s Doctrine proved
from his Resurrection 1 QO
VIII. That the Christian Religion exceeds all
others ibid.
IX. The Excellency of the Rewards proposed .. 1O1
X. A So.
THE CONTENTS.
SECT. PACE
X. A Solution of the Objection, taken from
hence, that the Bodies after their Dissolution
cannot be restored 105
XI. The exceeding Purity of its Precepts, with
respect to the Worship of God 1 OQ
XII. Concerning those Duties of Humanity,
which we owe to our Neighbour, though he
has injured us 113
XIII. Al r >ut the Conjunction of Male and
Female 117
XIV. About the Use of temporal Goods .... 120
XV. Concerning Oaths 123
XVI. Concerning ether Dictions ibid.
XVII. An Answer to the Objection, drawn
from the many Controversies among Christians 125
XVIII. The Excellency of the Christian Reli
gion, further proved from the Excellency of
its Teacher 1 26
From the wonderful Propagation of this
lieligion 130
Considering the Weakness and Simplicity
of those who taught it in the first Age .... 135
XIX. And the great Impediments that hindered
Men from embracing it, or deterred them
from professing it 136
An Answer to those who require more
and stronger Arguments 139
BOOK III.
I. Of the Authority of the Books of the New
Testament 142
II. The Books that have any Names affixed to
them, were written by those Ptrsons whose
Names they bear 143
III. The
THE CONTENTS.
SECT. - PAGE
III. The Doubt of those Booh, that were for
merly doubtful, taken away 144
IV. The Authority of those Books which have
no Name to them, evident from the Nature
of the Writings J 45
V. That these Authors wrote what was hue,
because they knew the Things they wrote about J 46
VI. And because they would not say what was
false 14?
VII. The Credibility of these Writers further
confirmed, from their being famous for
Miracles 14Q
VIII. And of their Writings ; because in them
are. contained many Things, which the Event
proved to be divinely revealed 151
IX. And also from the Care that it was Jit
God should take, that false Writings should
not be forged . 152
X. A Solution of that Objection, that many
Books were rejected by some ibid.
XI. An Answer to the Objection of some
Things being contained in those Books, that
are impossible 156
XII. Or disagreeable to Reason ibid.
o
XIII. An Answer to this Objection, that some
Things are contained in those Books which
are inconsistent with one another 158
XIV. An Answer to the Objection from exter
nal Testimonies: Where it is shewn they
make more for these Books 1 ()O
XV. An Answer to the Objection of the Scrip
tures being altered 162
XVI. The Authority of the Books of the Old
Testament . . , 105
BOOK
THE CONTENTS.
BOOK IV.
SECT. PAGE
I. A ^articular Confutation of the Religions
that differ from Christianity 179
II. And first of Paganism. That there is but
one God. That created Beings are either
good or bad. That the good art not to be
worshipped without the Command of the Su
preme God. 1 80
III. A Proof that evil Spirits were worshipped
by the Heathen, and the Unworthtness of it
shewn 181
IV. Against the Heathen Worship paid to de
parted Men 184
V. Against the Worship given to the Stars and
Elements 185
VI. Against the Worship given to Brute
Creatures 186
VII. Against the Worship given to those Things
that have no real Existence , 188
VIII. An Answer to the Objection of the
Heathens, taken from the Miracles done
amongst them 1 QO
IX. And from Oracles 103
X. The Heathen Religion rejected, because it
failed of its own Accord, as soon as human
Assistance was wanting 1 QS
XI. An Answtr to this, that the Rise and De
cay of Religion is owing to the Stars 1Q()
XII. The principal Ihirigs of the Christian
Religion were approved <,f by the wisest
Heathens; and if there be any Thing in it
hard to ie believed, the like is to be found
amongst the Heathens 201
BOOK
THE CONTENTS.
BOOK V.
SECT. PAGE
I. A Confutation of Judaism, beginning with
an Address to the Jews 203
II. That the Jews ought to look upon the Mira
cles of Christ as sufficiently attested 20Q
III. An Answer to the Objection, that those
Miracles were done by the Help of Devils. . 210
IV. Or by the Power of IVords 212
V. That the Miracles of Jssus were divine,
proved from hence, because he taught ihe
Worship of one God, the Maker of the World ibid.
VI. An Answer to the Objection, drawn from
the Difference betwixt the Law of Moses,
and the Law of Christ ; whence it is shewn,
that there might be given a more perfect Law
than that of Moses 214
VII. The Law of Moses was observed by
Jesus whtn on Earth, neither was any Part
of it abolished afterwards, but only those Pre
cepts which had no intrinsic Goodness in them 2l6
\ III. As Sacrifices, which were never accept
able to God upon their own Account 22O
IX. And the Difference of Meats 226
X. And of Days . . . 230
XI. And external Circumcision of the Flesh . . 232
XII. And yet the Apostles of Jesus easily al~
lowed of those Things 234
XIII. A Proof against the Jews, taken from
their own Confession of the extraordinary
Promise of the Messiah 235
XIV. That he is already come, appears from
the Time foretold. , ibid.
XV. (With an Answer to what is alledged,
that his Coming was deferred upon the Ac
count of the Sins of the People) 230
XVI. Also
THE CONTENTS.
SECT. ?AGJK
XVI. Also from the present State of the Jews,
compared with the Promises of the Law . . . 240
XVII. Jesus proved to be the Messiah, from those
Things that were predicted of the Messiah. . 243
XVIII. An Answer to what is alledged, that
some Things were not fulfilled 249
XIX. And to that which is objected of the low
Condition and Death of Jesus 248
XX. And as though they were good Men who
delivered him to Death 252
XXI. An Answer to the Objection of the Chris
tians worshipping many Gods 256
XXII. And that human Nature is worshipped
by them 250
XXII I. The Conclusion of this Part, with a
Prayer for the Jews 262
BOOK VI.
I. A Confutation o/Mahometanism ; the Ori
ginal thereof 263
II. The Mahometans Foundation overturned
in that they do not examine into Religion . . . 2(38
III. A Proof against the Mahometans, taken
out of the sacred Books of the Hebrews and
Christians; and that they are not corrupted 269
IV. From comparing Mahomet with Christ . . 271
V. And the Works of each of them 272
VI. And of those who fir it embraced each of
these Religions 273
VII. And of the Methods by which each Law
was propagated. 274
VIII. And of their Precepts compared with
one another ................... 276
IX. AS-
FA6U
IX. A Solution of the Mahometans Objection
concerning the Son of God. 27/
X. There aie many absurd Things in the Ma
hometan Books 278
_XI. The Conclusion to the Christians ; who are
aamonuhed of their Duty, upon Occasion of
the foregoing Things
THE
CONTENTS
OF
MR. LE CLERC s TWO BOOKS.
BOOK I.
SECT. PAGE
inquire, amongst what Chris-
tians the true Doctrine of Christ flou-
risheth most at this Time ............. . . 280
II. We are to join ourselves with those who are
most worthy the Name of Christians ...... 2QS
III. They are most worthy the Name of Chris
tians, who, in the purest Manner of all, pro
fess the Doctrine, the Truth of which hath
been proved by Grotius ................
IV. Concerning the Agreement and Disagree
ment of Christians ............. ..... 2Q8
V. JVhence every one ought to learn the Know
ledge of the Christian Religion .......... 302
* J VI. No-
THE CONTENTS*
SECT. PAGE
VI. Nothing else ought to be imposed upon
Christians, but what they can gal her from
the New Testament 304
VII. The Providence of God, in preserving the
Christian Doctrine, is very wonderful, .... 306
VIII. ;4n Answer to that Question, Why God
permits Differences and Errors to arise
amongst Christians , 309
IX. They profess and teach the Christian Doc
trine in the purest Manner of all, who pro-
pose those Things only as necessary to be be
lieved, practised, or hoped for, which Chris
tians are agreed in , 312
X. All prudent Persons ought to partake of the
Sacrament, with those who require nothing
else of Christians, but what every one finds in
the Books of the New Testament 314
XI. Concerning Church-Government 317
XII. The ancient Church- Government was
highly esteemed by Grotius, without con
demning others 3 1 (>
XIII. An Exhortation to all Christians who
differ from each other, not to require of one
another any Points of Doctrine, but such as
every one finds in the New Testament, and
have always been believed. 32O
BOOK II.
I. That we ought to have a love for Truth in
all Things, but more especially in such as are
of great Moment 324
II. Nothing can be of greater Moment, than Re
ligion ; and therejore we ought to use our ut
most Endeavours, to come at the true Know
ledge of it 326
3 IIL That
THE CONTENTS.
SECT. PAGE
III. That an Indifference in Religion is in its
own Nature unlawful, forb dden by the
Laws of God, and condemned by all Sects
of Christians 32S
IV. We ought not hastily lo condemn those who
differ from us, as if they were guilty of such
a Crime or such unlawful Worship, as is in
consistent with eternal Life ; so thai; none
who admit su, h Persons, should be capable of
the Merry of God ; nor yet, on the other
Hand, is it lawful, for us to profess that
we believe what we do not really believe ;
or to do what at the same Time we condemn . . 334
V. A Man that commits a Sin by Mistake, may
be accepted of God, but a Hypocrite cannot . . 338
Testimonies concerning Hugo Grotius s
Affection for the Church of England 343
TO
TO THE HONOURABLE
*
HIERONYMUS BIGNONIUS,
HIS MAJESTY S SOLICITOR
IN
THE CHIEF COURT OF PARIS.
BOOK I.
SECTION I.
The Occasion of this Work.
VOU have frequently inquired of me, wor
thy Sir, (whom I know to be a Gentle
man that highly deserves the Esteem of your
Country, of the learned World, and, if you will
allow me to say it, of myself also,) what the
Substance of those Books is, which I wrote in
Defence of the Christian Religion, in my own
Language. Nor do I wonder at your Inquiry :
For you, who have with so great Judgment read
every thing that is worth reading, cannot but
be sensible with how much Philosophic Nice
ty (a) R&mundus Sebundus, with what entertain-
(fl) Rccmimdus Sebundus, &c.] These were the chief Writers
upon this subject in Grotiuss Time ; but, since then, a great
Number have wrote concerning the Truth of the Christian
Religion, especially in French and English; moved thereto by
the Example of Grotivs, whom they imitated, and sometimes
borrowed from him : So that the Glory of so pious and neces
sary a Method of Writing chiefly redounds to him. Lt Clerc.
B ing
OF THE TRUTH OF THE [Book I.
ing Dialogues Ludovicus Fives, and with how
great Eloquence your Morn&us, have illustrated
this Matter. For which Reason it might seem
more useful, to translate some of them into our
own Language, than to undertake any thing new
upon this Subject, But though I know not what
Judgment others will pass upon me, yet I have
very good Reason to hope that you, who are so
fair and candid a Judge, will easily acquit me, if
I should say, that after having read not only the
fore-mentioned Writings, but also those that have
been written by the Jews in Behalf of the An
cient Jewish Dispensation, and those of Christians
for Christianity, I choose to make use of my own
Judgment, such as it is ; and to give my Mind
that Liberty, which at present is denied my Bo
dy : For I am persuaded that Truth is no other
Way to be defended but by Truth, and that such
as the Mind is fully satisfied with ; it being in
vain to attempt to persuade others to that which
you yourself are not convinced of. Wherefore
I selected, both from the Ancients and Mo
derns, what appeared to me most conclusive; leav
ing such Arguments as seemed of small Weight,
and rejecting such Books as I knew to be spurious,
or had Reason to suspect to be so. Those which
I approved of, I explained, and put in a regular
Method, and in as popular a Manner as I could,
and likewise turned them into Verse, that they
might the easier be remembered. For my Design
was to undertake something which might be use
ful to my Countrymen, especially Seamen ; that
they might have an Opportunity to employ that
Time which in long Voyages lies upon their
Hands, and is usually thrown away : Wherefore
I began with an Encomium upon our Nation,
which so far excels others in the Skill of Navi
gation ; that by this Means I might excite them
to
Sect. 2.] CHRISTIAN RELIGION. 3
to make use of this Art. as a peculiar Favour of
Heaven ; not only to their own Profit, but also
to the propagating the Christian Religion : For
they can never want Matter, but in their long
Voyages will every where meet either with Pagans,
as in China or Guinea ; or Mahometans, as in the
Turkish and Persian Empires, and in the King
doms of Fez and Morocco; and also with Jews, who
are the professed Enemies of Christianity, and are
dispersed over the greatest Part of the World :
And there are never wanting profane Persons,
who, upon Occasion, are ready to scatter their
Poison amongst the Weak and Simple, which Fear
had forced them to conceal : Against all which
Evils, my Desire was, to have my Countrymen
well fortified ; that they, who have the best Parts,
might employ them in confuting Errors ; and
that the other would take Heed of being seduced
by them.
SECT. II.
That there is a God.
AND that we may show that Religion is not a
vain and empty Thing ; it shall be the Business of
this first Book to lay the Foundation thereof in
the Existence of the Deity : Which I prove in the
following Manner That there are some Things
which had a Beginning, is confessed on. all Sides,
and obvious to Sense : But these Things could
not be the Cause of their own Existence ; because
that which has no Being, cannot act ; for then it
would have been before it was, which is impossible ;
whence it follows, that it derived its Being from
something else : That is true, not only of those
Things which are now before our eyes, or which
we have formerly seen ; but also of those Things
B 1 out
4 OF THE TRUTH OF THE- [Book I.
out of which these have arisen, and so on (a) til
we arrive at some Cause, which never had any
Beginning, hut exists (as we say) necessarily, and
not by Accident: Now this Being, whatsoever it be
(of whom we shall speak more fully by and bye)
is what we mean by the Deity or God. Another
Argument for the Proof of a Deity may be drawn
from the plain Consent of all Nations, who have
any Remains of Reason, any Sense of Good Man
ners, and are not wholly degenerated into Brutish-
ness. -For human Inventions, which depend
upon the "arbitrary Will of Men, are not always
the same every where; but are often changed ;
whereas there is no Place where this Notion is
not to be found; nor has the Course of Time
been able to alter it (which is observed by (b)
Aristotle himself, a Man not very credulous in these
Matters ;) wherefore we must assign it a Cause as
extensive as all Mankind ; " and that can be no
other than a Declaration from God himself, or a
Tradition derived down from the first Parents of
Mankind : If the former be granted, there needs
no further Proof; if the latter, it is hard to give
a good Reason why our first Parents would deli-
() Till we arrive at some came, &c.] Because as their
Manner of speaking is, there can be no such Thing as going
on forever; for of those Things which had a Beginning,
either there is some first Cause, or there is none. If it be de
nied that there is any first Cause ; then those Things which
had a Beginning, were without a Cause ; and consequently
existed, or came of nothing of themselves, which is absurd.
Le Clerc.
(b) Aristotle himself, &c.] Metaphys. Book XI. Ch. 5. where,
after relating the Fables of the Gods, he has these words:
" Which, if any one rightly distinguishes, he will keep
" wholly to this as the principal Thing ; that to believe the
" Gods to be the first Beings, is a divine Truth ; And that
tf though Arts and Sciences have probably been often lost, and
" revived ; yet this opinion hath been preserved as a Relick to
" this very Time." Le Clcrc.
ver
Sect. 2.] CHRISTIAN RELIGION. 5
ver to Posterity a Falsity in a Matter of so great
Moment: Moreover, if we look into those Parts
of the World, which have been a long Time
known, or into those lately discovered ; if they
have not lost the common Principles of Human
Nature (as was said before) this Truth immedi
ately appears ; as well amongst the more dull Na
tions, as amongst those who are quicker, and have
better Understanding; and, surely, these latter
cannot all be deceived, nor the former be sup
posed to have found out something to impose upon
each other with : Nor would it be of any Force
against this, if it should be urged, that there have
been a few Persons in many Ages who did not
believe a God, or at least made such a Profession :
For considering how few they were,, and that as
soon as their Arguments were known, their Opi
nion was immediately exploded ; it is evident, it
did not proceed from the right Use of that Rea
son which is common to all Men ; but either from
an Affectation of Novelty, like the Heathen Phi
losopher who contended that Snow was black ; or
from a corrupted Mind, which, like a vitiated Pa
late, does not relish Things as they are : Espe
cially since History and other Writings inform us
that the more virtuous any one is, the more care
fully is this Notion of the Deity preserved by
him : And it is further evident, that they who
dissent from this anciently-established Opinion, do
it out of an ill Principle, and are such Persons,
whose Interest it is that there should be no
God, that is, no Judge of human Actions ; be
cause whatever Hypotheses they have advanced
of their own, whether an Infinite Succession of
Causes, without any Beginning ; or a fortuitous
Concourse of Atoms, or any other, (a) it is at
tended
(a) It is attended -with as great, &c.] Grotius might have
aid, and that not rashly, that there are much greater Diffi-
cuHief
6 OF THE TRUTH OF THE [Book I.
tended with as great, if not greater Difficulties,
and not at all more credible than what is already
received; as is evident to any one that considers
t ever so little. For that which some object, that
they don t believe a God, because they don t see
him ; if they can see any Thing, they may see how
much it is beneath a Man who has a Soul which
he cannot see, to argue in this Manner. Nor, if
we cannot fully comprehend the Nature of God
ought we therefore to deny that there is any
suck Being ; for the Beasts don t know what sort of
Creatures Men are, and much less do they under-
stand how Men, by their Reason, institute and
govern Kingdoms, measure the Course of the
Stars, and sail across the Seas: These Things exceed
their reach: And hence Man, because he is placed
by the Dignity of his Nature above the Beauts, and
that not by himself, ought to infer, that He, who
gave him this superiority above the Beasts, is as
far advanced beyond Him, as He is beyond the
Beasts; and that therefore there is a Nature, which,
as it is more excellent, so it exceeds his Compre
hension.
SECT. III.
/
That there is but one God.
HAVING proved the Existence of the Deity
we come next to his Attributes ; the first whereof
is, That there can be no more Gods than One.
culties in the opinions of those who would have the World to
be eternal, or always to have been ; such as, that it must have
come out of nothing of itself, or that it arose from the fortuiN
ous Concourse of Atoms ; Opinions full of manifest Contradic
tions, as many since Graft*** Time have exactly demonstrated:
amongst whom is the eminent and learned Dr. Ralph Cud-north
who .wrote the English Treatise Of the Intellectual System of
the Universe: fhere are also other very excellent EnklM DH
vwes and. Natural Philosophers. Le Clcrc.
Which
Sect. 3.3 CHRISTIAN RELIGION. 7
Which may be gathered from hence ; because (as
was before said) God exists necessarily, or is self-
existent. Now that which is necessary, or self-exist
ent, cannot be considered as of any Kind or Species
of Beings, but as actually existing, (a) and is there
fore a single Being : for, if you imagine many
Gods, you will see that necessary Existence belongs
to none of them ; nor can there be any Reason
why two should rather be believed than three, or
ten than five: Besides the Abundanceof particular
Things of the same Kind proceeds from the Fruit-
fulness of the Cause, in Proportion to which
more or less is produced ; but God has no Cause
or Original. Further, particular different Things
are endued with peculiar Properties, by which
they are distinguished from each other ; which do
not belong to God, who is a necessary Being.
Neither do we find any Signs of many Gods ;
for this whole Universe makes but one World,
in which there is but (b) One Thing that far ex
ceeds the rest in Beauty ; viz. the Sun : And in
every Man there is but One Thing that governs,
that is, the Mind : Moreover, if there could be
two or more Gods, free Agents, acting according
to their own Wills, they might will contrary to
each other ; and so One be hindered by the Other
from effecting his Design ; now a Possibility of
being hindered is inconsistent with the Notion of
God.
(a) And is therefore a single being, &c.] But a great many
single Beings are a great many individual Beings ; this Argu
ment therefore might have been omitted, without any Detri
ment to so good a Cause. Le Clerc.
Whoever would see the Argument for the Unity of God,
drawn from his necessary or Self-existence, urged in its full
Force, may find it at the Beginning of Dr. Samuel Clark s
Boyle s Lectures.
(b} One Thing that far exceeds, &c.] At least to the Inha
bitants of this our Solar System, (as we now term it ;) as the
fiery Centers the Stars are to other Systems. Le Clerc.
SECT.
* OF THE TRUTH OF THE [Book I,
SECT. IV.
All Perfection is in God.
THAT we may come to the Knowledge of
the other Attributes of God, we conceive all that
is meant by Perfection to be in Him (I use the
Latin Word Perfectw, as being the best that
Tongue affords, andthesameastheGreekTfAsicW.)
Because whatever Perfection is in any Thing, either
had a Beginning, or not ; if it had no Beginning,
it is the Perfection of God ; if it had a Begin
ning, it must of Necessity be from something
else; And since none of those Things, that exist,
are produced from nothing ; it follows, that what
ever Perfections are in the Effects, were first in the
Cause, so that it could produce any Thing endued
with them ; and consequently they are all in the
first Cause. Neither can the first Cause ever be
deprived of any of its Perfections ; Not from any
Thing else ; because that which is eternal does not
depend upon any other Thing ; nor can it at all
suffer from any Thing that they can do : Nor
from itself, because every Nature desires its own
Perfection,
S E C T V.
And in an Infinite Degree.
TO this must be added, that these Perfections
are in God, in an infinite Degree ; Because those
Attributes that are finite, are therefore limited, be*
cause the Cause, whence they proceed, has commu
nicated so much of them, and no more ; or else,
because the Subject was capable of no more. But
no other Nature communicated any of its Perfec
tions to God ; nor does he derive any Thing from
any one else, he being (as was said) necessary or
self-existent, SECT,
Sect. 4, 5, 6, 7.] CHRISTIAN RELIGION. 9
SECT. VI.
That God is Eternal, Omnipotent, Omniscient, and
completely Good.
NOW seeing it is very evident, that those
Things which have Life, are more perfect than
those which have not ; and those which have a
Power of Acting, than those who have none ;
those which have Understanding, than those which
want it ; those which are good, than those which
are not so ; it follows, from what has been already
said, that these Attributes belong to God, and
that infinitely : Wherefore he is a living infinite
God ; that is, eternal, of immense Power, and
every Way good, without the least Defect.
SECT. VII.
That God is the Cause of all Things.
EVERY Thing that is, derives its Existence
from God; this follows from what has been al
ready said. For we conclude, that there is but
one necessary self-existent Being ; whence we col
lect, that all other Things sprung from a Being
different from themselves: For those things
which are derived from something else, were all
of them, either immediately in themselves, or me
diately in their Causes, derived from him who
had no Beginning, that is, from God, as was
before evinced. And this is not only evident to
Reason, but in a Manner to Sense too : For if
we take a Survey of the admirable Structure of
a Human Body both within and without ; and
see how every, even the most minute Part hath
its proper Use, without any Design or Intention of
the Parents, and with so great Exactness, as the
6
10 OF THE TRUTH OF THE [Book I.
most excellent Philosophers and Physicians could
never enough admire ; it is a sufficient Demon
stration that the Author of Nature is the most
complete Understanding. Of this a great deal may
be seen in (a) Galen, especially where he examines
the Use of the Hands and Eyes : And the same
may be observed in the Bodies of dumb Crea
tures ; for the Figure and Situation of their Parts
to a certain End, cannot be the Effect of any
Power in Matter. As also in Plants and Herbs,
which is accurately observed by the Philosophers.
Strabo (b) excellently well takes Notice hereof in
the Position of Water, which, as to its Quality, is
of a middle Nature betwixt Air and Earth, and
ought to have be.en placed betwixt them, but is
therefore interspersed and mixed with the Earth,
lest its Fruitfulness, by which the Life of Man is
preserved, should be hindered. Now it is the Pro-
perty of intelligent Beings only, to act with some
View. Neither are particular Things appointed
for their own peculiar Ends only, but for the
Good of the Whole ; as is plain in Water, which
(a) In Galen, &c.] Book III. Ch. 10. Which Place is highly
worth reading, but too long to be inserted. But many later
Divines and Natural Philosophers in England have explained
these things more accurately. Lc Clerc.
(6) Strabo, &c.] Book XVII. Where after he had distin
guished betwixt the Works of Nature, that is, the material
World, and those of Providence, he adds ; " After the Earth
was surrounded with Water, because Man was not made
to dwell in the Water,. but belongs partly to the Earth
and partly to the Air, and stands in great Need of Light ;
Providence has caused many Eminences and Cavities in
the Earth, that in these, the Water, or the greatest Part
of it, might be received ; whereby that Part of the Earth
under it might be covered ; and that by the other, the
Earth might be-ddvanced to cover the Water, except what
is of Use for Men, Animals, and Plants." The same hath
been observed by Rabbi Jehuda Leveta, and Abenesdra,
amongst the Jews, and St. Ckrysostom in his <?th Homily of
Statute;! among Christians.
con-
Sect. 7.] CHRISTIAN RELIGION. n
(a) contrary to its own Nature is raised upwards,
lest by a Vacuum there should be a Gap in the
Structure of the Universe, which is upheld by
the continual Union of its Parts. Now the Good
of the Whole could not possibly be designed, nor
a Power put into Things to tend towards it, but
by an ^intelligent Being, to whom the Universe
is subject. There are moreover some Actions,
even of the Beasts, so ordered and directed, as
plainly discover them to be the Effects of some
small Degree of Reason : As is most manifest in
Ants and Bees, and also in some others, which,
before they have experienced them, will avoid
Things hurtful, and seek those that are profit
able to them. That this Power of searching
out and distinguishing, is not properly in them
selves, is apparent from hence, because they act
always alike, and are unable to do other Things
which don t require more Pains, (b) wherefore
(a) Contrary to its ovn Nature, &c.] This was borrowed
from the Peripatetic Philosophy, by this great Man ; which
supposed the Water in a Pump to ascend for Fear of a Vacuum;
whereas it is now granted by all to be clone by the Pressure of
the Air. But by the Laws of Gravitation, as the Moderns
explain them, the Order of the Universe, and the Wisdom of
its Creator, are no less conspicuous. Le Clerc.
(b} Wherefore they arc acted upon, &c.] No, they are done,
Dy the Soul of those Beasts, which is so far reasonable, as
to be able to do such Things, and not others. Otherwise
God himself would act in them instead of a Soul, which
a good Philosopher will hardly be persuaded of. Nothing
hinders but that there may be a great many Ranks of sensi
ble and intelligent Natures, the lowest of which may be in
He Bodies of Brute Creatures; for nobody, I think, really
believes with Ren. Cartes, that Brutes are mere corporeal
Machines. But you will say, when Brute Creatures die,
what becomes of the Soul ? That indeed I know not, but
it is nevertheless true that Souls reside in them. There is
no Necessity that we should know all Things, nor are we
therefore presently to deny any Thing because we cannot give
Account of it. We are to receive those Things that are evi
dent, and be content to be ignorant of those Things which we
cannot know. Le Clcrc.
they
12 OF THE TRUTH OF THE [Book I.
they are acted upon by some foreign Reason ; and
what they do, must of Necessity proceed from the
Efficiency of that Reason impressed upon them :
Which Reason is no other than what we call God.
Next, the Heavenly Constellations, but more espe
cially those eminent ones, the Sun and Moon, have
their Courses so exactly accommodated to the Fruit-
fulness of the Earth, and to the Health of Ani
mals, that nothing can be imagined more conve
nient: For though otherwise, the most simple Mo
tion had been along the Equator, yet are they
directed in an oblique Circle, that the Benefit of
them might extend to more Places of the Earth.
And as other Animals are allowed the Use of the
Earth, so Mankind are permitted to use those Ani
mals, and can by thePower of his Reason tame the
fiercest of them. Whence it was that (a) the Sto-
ichs concluded that the World was made for the
Sake of Man. But since the Power of Man does
not extend so far as to compel the Heavenly Lu
minaries to serve him, nor is it likely they should
of their own accord submit themselves to him ;
hence itfollows, that thereisa superior Understand
ing, at whose Command those beautiful Bodies af
ford their perpetual Assistance to Man, who is
placed so far beneath them : Which Understanding
is none other than the Maker of the Stars and of
the Universe, (b) The Eccentric Motions of the
Stars,
(a) TheStoicks concluded, &c.] See Tully in his first Book
of Offices, and his second of the Nature of the Gods.
(b) The Eccentric Motions, &c.] This argument is learn
edly handled by Maimoiiides, in his Ductor Dubitantium,
Part II. c. 4. And if you suppose the Earth to be moved, it
amounts to the same Thing in other Words.
Ibid. These and some of the following Things are accord
ing to the vulgar Opinion, which is now exploded; but
the Efficacy of the Divine Power is equally seen in the
constant Motion of the Planets in Ellipsis, about the Sun,
through the most fluid Vortex ; in such a Manner as not
to recede from, or approach to, their Centre, more than
thejr
Sect. 7.] CHRISTIAN RELIGION. 13
Stars, and the Epicycles, as they term them, ma
nifestly show, that they are not the Effects of
Matter, but the Appointment of a free Agent ;
and the same Assurance we have from the Position
of the Stars, some in one Part of the Heavens, and
-some in another ; and from the unequal Form of
the Earth and Seas: Nor can we attribute the Mo
tion of the Stars, in such a Direction, rather than
another, to any Thing else. The very Figure of
the World, which is the most perfect, viz. round,
and all the Parts of it inclosed, as it were, intheBo-
som of the Heavens, and placed in wonderful Or
der, sufficiently declare, that these Things were not
the Result of Chance, but the Appointment of the
most excellent Understanding: For can any one be
so foolish, as to expect any Thing so accurate from
Chance ? He may as soon believe, that Pieces of
Timber, and Stones, should frame themselves into
a House; (b) or that from Letters thrown at a Ven
ture, there should arise aPoem; when the Philoso
pher, who saw only some Geometrical Figures on the
Sea-shore, thought them plain Indications of a
Man s having been there, such Things not looking
as if they proceeded from Chance. Besides, that
Mankind were not from Eternity, but date their
Original from a certain Period of Time, is clear, as
from other Arguments, so from the* Improvement
; of
their wonted Limits, but always cut the Sun s Equator at
like Obliquity. Le Clerc. Sir Isaac Newton has demonstrated
that there are no such Vortexes, but that their Motions are
better explained without them.
(6) Into a House, &c.] Or Ship or Engine.
* The Improvement of Arts, &c.] Tertullian treats of this
Matter, from History, in his Book concerning the Soul,
Sect. 30. Wejind (says he) in all Commentaries, especially of
the Antiquities of Men, that Mm kind increase by Degrees, &c.
And a little after, The World manifestly improves every Day,
and grou-s wiser than it was. These two Arguments caused
Aristotle s Opinion (who would not allow Mankind any
Beginning)
H OF THE TRUTH OF THE [Book I.
of Arts, and those desert Places, which came after
wards to be inhabited ; and is further evidenced by
the Language of Islands, plainly derived from the
neighbouring Continents. There are moreover
certain Ordinances so universal amongst Men, that
theydon t seem so much to owe theirlnstitutionto
the Instinct of Nature, or the Deductions of plain
Reason,
Beginning) to be rejected by the learned Historians, cspecially
the Epicureans. Lucretius, Book V.
If He (re en and Earth had no Original,
Hate is it, that before the Trojan war,
No Poets sung of Memorable Things ;
But Deeds of Heroes uy d so oft with them ;
And no where Monuments raised to their Praise 1
This shews the JForld is young and lately made.
Whence tis that Arts are every Day eiicreas d,
Or fresh renew d; and Ships so much improv d,
And Music to delight the Ear.
With a great Deal more to the same Purpose.
Virgil, Eclogue VI.
-From these first Principles
All Things arose, hence sprung the tender World.
And in his Georgickt.
Use first producd t/wsc various Arts we see,
By small Degrees ; this taught the Husbandman
To plow and sow hisjields ; J rom the hard Flint
To fetch the hidden sparks ; then, Man began
With hollow Boats to cross the Stream ; Pilots ;
Call d Hyades and Pleiades their Signs,
And Charles s Wain : Then Sportsmen spread their Nets
To catch wild Beasts, and Dogs pursued their Game.
Some drain the Rhers, and some seek the Main,
Stretching their Nets to inclose the finny Prey :
Others with Iron Forge whet Instruments
To cleave the yielding Wood : Then Arts arose.
Horace, Book I. Sat. III.
When first Mankind began to spread the Earth,
Like Animals devoid of Speech, they strove
With utmost Strength of Hands, for Dens and Acorns ;
From thence to Clubs, and then to Arms they came,
Taught by Experience ; till Words express d
Their Meaning, and gaw proper Names to Things:
Tie*
Sect. ?.] CHRISTIAN RELIGION. 15
Reason, as to a constantTraclition, scarcely inter
rupted in any Place, either by Wickedness or Mis
fortune : Of which Sort were formerly Sacrifices,
amongst holy Rites ; and now Shame in Venereal
Things, the Solemnity of Marriage, and the Ab
horrence of Incest.
SECT.
Then ended Wars, Cities were built, and Laws
Are madcfor Thieves, Adulterers, and Rogues.
Pliny in his third Book of Natural History, about the Be
ginning : Wherefore. I would be so understood, as the Words them
selves signify, without the Flourish of Men, and as they were
understood at the Beginning, before any great exploits were
performed. The same Author affirms, that the Hercynian
Wood (in Germany) was coeval with the World, Book XVI.
Seneca, in Lactantii/s, It is not a Thousand Years since Wisdom
had a Beginning. Tacitus s Annals, III. The first Men, be
fore Appetite and Passion swayed them, lived without Bribes*
and without Iniquity ; and needed not to be restrained from
Evil by Punishment : Neither did they stand in Need of Re
ward, every one naturally pursuing Virtue; for so long as no
thing -was desired contrary to Morality, they wanted not to be
restrained by Fear: But after they laid aside Equity and Virtue,
Violence and Ambition succeeded in the Room of Honesty and Hu
mility ; then began that Power which has always continued
amongst some People. But others immediately, or at least after
they grew weary of Kings, preferred a legal Government.
And Aristotle could not fully persuade himself, any more
than others, of the Truth of his own Hypothesis, that Man
kind never had any Beginning. For he speaks very doubtfully
of the Matter in many Places, as Moses Maimonides observes
in his Diictor Dubitantium, Part II. In the Prologue to his
Second Book, concerning the Heavens, he calls his Position,
only a Persuasion, and not a Demonstration ; and there is a
Saying of the same Philosopher in the Third Book of the
Soul, Chap. III. That Persuasion is a Consequence of Opi
nion. But his principal Argument is drawn from the Absur
dity of the contrary Opinion, which supposes the Heavens
and the Universe not to be created, but generated; which
is inconsistent. Book XI. of his Mctaphysicks, Chap. 8. he
says, It is very likely that Arts have often been lost, and in
vented again. And in the last Chapter of tne Third Book of
the Generation of Animals, he lias these words, It would
be a foolish Conjecture, concerning the first Rise of Men and
Beasts, if any one should imagine, that of old they sprung out
of the Earth one of these two ways, either after the Manner
16 OK THE TRUTH OF THE [Book I.
SECT. VIII.
The Objection concerning the Cause of Evil, answered*
NOR ought we to be in theleast shaken in what
has been said, because we see many Evils happen,
the Original of which cannot be ascribed to God,
who, as was affirmed of him, is perfectly good.
For when we say, that God is the Cause of all
Things, we mean of all such Things as have a real
Existence ; which is no Reason why those Things
themselves should not be the Cause of some Acci
dents, such as Actions are. God created Man, and
some other Intelligences superior to Man, with a
Liberty of Acting; which Liberty of Acting is not
in itself evil, but may be () the Cause of some
thing
of Maggots, or to have conic from Eggs. After his Expli
cation of each of these, he adds, Jf therefore Animals had
any Beginning, it is manifest it must be one of these two nays.
The same Aristotle, in the first of his Topicks, Chap. XI. There
are some Questions against which very good Arguments may
be brought; (it Icing very doubtful which Side is in the
right, there being great Probability on either Hand) we hare
no Certainty of them : And though they be of great Weight, we
Jind it very difficult to determine the Cause and Manner of
their Existence ; as fur Instance, -whether the World were from
Eternity, or no : 1 or such Things as these are disputable.
And again, disputing about the same Thing, in his first Book
of the Heavens, Chap. X. IV hat shall be said will be the more
credible, if we allow the Disputants Arguments their dut
Weight. Tatian therefore did well not to pass by this, where
he brings his Reasons for the Belief of the Scriptures, That
what they deliver, concerning the Creation of the Universe,
is level to every ones Capacity. If you take Plato for the
World s having a Beginning, and Aristotle for its having
had none ; you will have seen both the Jewish and Christian
Opinions.
(a) The Cavse of something that is Evil, &c.] God indeed
foresaw, that free Agents would abuse their Liberty, and
that many natural and moral Evils would arise from hence j
yet did not this hinder him from permitting such Abuse,
and
Sect. 8, 9 j CHRISTIAN RELIGION. #
thing that is evil. And to make God the Author
of Evils of this Kind, which are called Moral
Evils, is the highest Wickedness. But there are
other Sorts of Evils, such as Loss or Pain inflicted
upon a Person, which may be allowed to come
from God, suppose for the Reformation of the
Man, or as a Punishment which his Sfns deserve :
For here is no inconsistency with Goodness, ; but
on the contrary, these proceed from Goodness it
self, in the same Manner as Physick, unpleasant
to the Taste, does from a good Physician*
SECT. IX.
Against Two Principles.
And here by the Way we ought to reject their
Opinion, who imagine that there are (a) two Ac
tive Principles, the one Good, and the other Evil.
For from Two Principles, that are contradictory
to each other, can arise no regular Order, but
only Ruin and Destruction : Neither can there be
a self-existent Being perfectly Evil, as there is
one self-existent pefectly Good ; Because Evil is
a Defect, which cannot reside but in something
and the Consequences thereof; any more tban it hindered his
creating Beings endued with such Liberty. The Reason i s
plain. Because a free Agent being the most excellent Crea
ture, which discovers the highest Power of the Creator, God
was unwillmg to prevent those Inconveniences which proceed
from the Mutability of their Nature, because he can amend
them as he pleases to all Eternity ; in such a manner as is agree
able to his own Goodness, though he has not yet revealed it
to us. Concerning which we have largely treated in French
in a Book wrote against Pet. BayU> the seeming Advocate of
the Manic/tecs. Le Clerc.
(a) Two active Principles, &c.) This has Respect to the
ancient Disc-pies of Zoroastres, aud to the Manic/tees. Le Clerc.
C \vhicht
18 OF THE TRUTH OF THE [Book I:
which has a Being ; (a) and the very having a Be
ing is to be reckoned amongst the Things which
are Good.
SECT. X.
That God Governs the Universe.
THAT the World is governed by the Provi
dence of God, is evident from hence : That not
only Men, who are endued with Understanding ;
but Birds, and both wild and tame Beasts (who
are led by instinct, which serves them instead of
Understanding) take Care of, and Provide for,
their Young. Which Perfection, as it is a Branch
of Goodness, ought not to be excluded from
God: And so fnuch the rather, because he is
All-wise, and All-powerful, and cannot but know
every Thing that is done, or is to be done, and
with the greatest Facility direct and govern them :
To which we may add, what was before hinted,
concerning the Motion of particular Things con
trary to their own Nature, to promote the Good
of the Whole.
: 3*<
SECT XT.
And, the Affairs of this Lower JVorld.
AND they are under a very great Mistake, who
confine this Providence (b) to the heavenly Bo.
dies: As appears from the foregoing Reason,which
holds as strong for all created Beings ; and more
over from this Consideration, that there is an
especial
(a) And the rery having a Being, &c.] But here the Author
was speaking of moral and not of natural Good. It had there
fore been better to have foreborn such kind of reasoning.
Le Clerc.
(b} To the Htarcnltj Bodies, &c.] This was the Opinion of
dristotle. See Plutarch concerning the Opinions of the Phi"
losophers,
Sect. 10, II.] CHRISTIAN RELIGION. 19
especial Regard had to (a) the Good of Man, in
the Regulation of the Course of the Stars, as is
confessed by the best Philosophers, and evident
from Experience. And it is reasonable to conceive,
that the greater Care should be taken of that, for
Whose sake the other was made, than of that which
is only subservient to it.
And the Particulars in it.
NEITHER is their Error less, (b) who allow
the Universe to be governed by Him, but not the
particular Things in it. For, if He were ignorant
of some particular Thing (as some of them say, He
would not be thoroughly acquainted with himself.
Neither will his Knowledge be infinite (as we have
before proved it to be) if it does not extend to In
dividuals. Now, if God knows all Things, what
should hinder his taking Care of them ? Especially
since Individuals, as such, are appointed for some
certain End, either Particular or General: And
Things in General, (which they themselves ac
knowledge to be preserved by God) cannot sub
sist but in their Individuals : So that if the Par
ticulars be destroyed by Providence s forsaking
them, the Whole must be destroyed too.
losophers, Book II. ch. 3. and 4tticus in Eusebius s Gospel
Preparation, Book V. ch. 5. Lc Clere.
^ (a) The Good of Man, &j.] Though not for man only
lor it doth not appear that there are no other intelligent Beings
in other Planets; yet partly for him, and so far as He makes
Use of them without any Detriment to other Creatures, Be
cause we cannot live without the Sun, we may well conclude it
was made upon our Account j unless we can imagine Chance
provided every Thing that is necessary for us ; which is very
absurd : Just like a Man, who happening upon a House well
furnished, should deny that it was built for the Convenience of
Men, who are alone capable of enjoying it. Lc Clerc.
(6) Who allow the Universe, &c.] This was the Opinion of
the btoicks : See Arnus s Dissertations upon Epictetus, Book I,
eh. J2. and Justin Lipsius, in his Stoical Physiology. Le Clerc
c 2 SECT.
20 OF THE TRUTH OF THE [Book I.
SECT. XII.
This is further proved ly theP reservation of Empires.
THE Preservation of Commonwealths hath
been acknowledged, both by Philosophers and
Historians, to be no mean Argument for the Di
vine Providence over Human Affairs. First, in
General ; (a) because wherever good Order in Go
vernment and Obedience hath been once admit
ted, it has been always retained ; and, in particular,
certain Forms of Government have continued for
many Ages ; as that of Kings among the Assyrians ,
Mvyptians, and Franks ; and that of Aristocracy
among the Venetians. Now though human Wis
dom may go a good Way towards this ; yet, if it be
duly considered what a Multitude of wicked Men
there are, how many external Evils, how liable
Things are in their own Nature to change ; we can
hardly imagine any Government should subsist so
long without the peculiar care of the Deity. And
this is more visible where it has pleased God (b) to
change a Government : For all Things (even those
which do not depend upon human Prudence)
succeed beyond their Wish (which they do not or
dinarily in the Variety of human Events) to those
whom God has appointed Instruments for this
Purpose, as it were, destined by him ; (suppose
Cyrus, Alexander, Ccesar the Dictator,(c) the Cingi
amongst
(<0 Becautc wherever good Order, &c.] Because without it
there is no such Thing as human Society, and without Society
Mankind cannot be preserved : Whence we may collect that
Men were created by Divine Providence, that they might live
S Society, and make Use of Laws, without which there neither
is nor can be any Society. Le Clerc.
0) To change a Government,^.] Thus Lucretius:
So7nc secret Cause confounds the Exploits of Men.
(c) The Cinsi amongst the Tartars, &c.] He seems to mean
GcnL Can, who came out of Eastern Tartary* and out ofthe
Sect. 12, 13.] CHRISTIAN RELIGION. 21
amongst the Tartars,(0) Namcaa amongst the Chi
nese :) Which wonderful Agreeableness of Events,
and all conspiring to a certain End, is a manifest
Indication of a Provident Direction. For though
a Man may now and then throw a particular Cast
on a Die by Chance ; yet, if he should do it a
hundred Times together, every Body would con
clude there was some Art in it.
SECT. XIII.
And by Miracles.
BUT the most certain Proof of Divine Provi
dence is from Miracles, and the Predictions we find
in Histories : It is true, indeed, that a great many
of those Relations are fabulous ; but there is no
Reason to disbelieve those which are attested by
credible Witnesses to have been in their Time,
Men whose Judgment and Integrity have never
been called in Question. For since God is All-
knowing and All-powerful, why should we think
him not able to signify his Knowledge or his Re
solution to act, out of the ordinary Course of Na
ture, which is his Appointment, and subject to his
Direction and Government? If any one should
object against this, that inferior intelligent Agents
may be the cause of them, it is readily granted ;
and this tends to make us believe it the more
easily of God : Beside, whatever of this Nature is
City Caracorom, and subdued not only Tartary, hut also the
Northern Sina and India. From him sprung the Mogul Kings,
and the Princes of the Lesser Tartary. His Life was written
in French, and published at Paris, in 1710. Le Clerc.
{) Namcaa amongst the Chinese, &c.] Here in justice Manca
Capacus ought to be named, who was the Founder of the Em-
fire of Peru. (See Garsilazzi de la Vega, in Incarum Historia.)
done
32 OF THE TRUTH OF THE [Book 1.
done by such Beings, we conceive God does by
them, or wisely permits them to do them ; in the
same Manner as in well-regulated Kingdoms,
nothing is done otherwise than the Law directs,
but by the will of the supreme Governour.
SECT. XIV.
But more especially amongst the Jews, who ought
to be credited upon the Recount of the long Conti*
nuance of their Religion.
NOW that some Miracles have really been seen
(though it should seem doubtful from the Credit
of all other Histories) the Jewish Religion alone
may easily convince us : Which, though it has
been a long Time destitute of human Assistance,
nay exposed to Contempt and Mockery, yet it
remains (a) to this very Day, in almost all Parts
of
(a) To this very Day, &c.] Hecatceus concerning the Jews
which lived before the time of Alexander) has these Words :
"Though they be severely reproached by their Neighbours
" and by Strangers, and many Times harshly treated by the
" Persian Kings and Nobility ; yet they cannot be brought off
" from their Opinion, but will undergo the mo:;t cruel Tor-
" ments and sharpest Deaths, rather than forsake the Religion
" of their Country." Josephiis preservc-d this Place, in his first
Book against Appion : and he adds another example out of the
said Hecatceus, relating to Alexander s Time, Wherein the
Jewish Soldiers peremptorily refused to assist at the repairing
the Temple of the God Belus. And the same Josephus has very
well shewn, in his other Book agains-t Appion, that the firm
Persuasion of the Jews of old, concerning God s being the
Author of their La\v, is from h nee evident, because they have
not dared, like other peork, 10 alter any Thing in their Laws ;
not even then, when u\ long Banishments, under foreign
Princes, they have been tried by all Sorts of Threatnings and
Flatteries. To this we may add something of Tacitus about
the Proselytes : "All that are converted to them, do the like*;
" for the first Principle they are instructed in, is to have a
" Coptcropt of the Gods ; to lay aside their Love to their
Country,
Sect 14,]. CHRISTIAN RELIGION. 23
of the World ; when (a) all other Religions (ex
cept the Christian, which is as it were the Perfec
tion of the Jewish) have either disappeared as soon
as they are forsaken by the Civil Power and Au
thority (as all the Pagan Religions did) ; or else
they are yet maintained by the same Power as Ma-
hometanism is : For, if any one should ask, whence it
is that the Jeiuish Religion hath taken so deep Root
in the Minds of all the Hebrews, as never to be
faced out ; there can be no other possible Cause
assigned or imagined than this, that the present
Jews received it from their Parents, and they from
theirs, and so on, till you come to the Age in which
Moses and Joshua lived : They received, I say (I)}
by a certain and uninterrupted Tradition/ the
Miracles which were worked, as in other Places
so more especially at their coming out of JE<rybt
in their Journey, and at their Entrance intoCa-
naan ; of all which, their Ancestors themselves
were Witnesses. Nor is it in the least credible, that
a People of so obstinate a Disposition could ever
be persuaded any otherwise, to submit to a Law
loaded with so many Rites and Ceremonies ; or that
wise men, amongst the many Distinctions of Re-
" Country, and to have no Regard for their Parents or Bre-
thren I hat i, when the- law of God comes in competi
tion with them; which this profane Author unjustly blames
bee further what Porphyry has delivered about the Constancy
of the Jew, in his Second and Fourth Books, against eating of
living Creatures ; wnere he mentions Antiochus, and particu
larly the Constancy of the Essene* amongst the Jews.
(a) Ail other Befoiaw, &c.J Even those so highly com
/C " W ^ isobserved b - Josllfus
and
<6) By a certain and vnintfirupted Tradition, & c 1 To whirh
we give Credit, because it was worthy of God to institute
Rehgion in winch ,t was taught that there was one God the
SSS-^o ls a Spiritual **** J is -*
24 OF THE TRUTH OF THE [Book I,
ligion which Human Reason might invent, should
choose Circumcision : which could not be per
formed (a) without great Pain, and (/;) was laughed
at by all Strangers and had nothing to recommenct
it but the Authority of God.
SECT. XV.
From the Truth and -jdntiquity of Moses,
THIS also gives the greatest Credit imaginable
to the Writings of Moses, in which these Miracles
are recorded to Posterity ; that there was not only
a settled Opinion and constant Tradition amongst
the Jews that this Moses was appointed by the
express Command of God himself to be the Lead
er and Captain of this People : but also because
(as is very evident) he did not make his own
Glory and Advantage his principal Aim, but He
himself relates those Errors of his own, which He
could have CCL realed ; and delivered the Regal
and Sacerdotal Dignity to others (permitting his
own Posterity to be> reduced only to common Le-
vites.) All which plaicly shew, that he had no
Occasion to falsify in his History ; as the Style of
it further evinces, it being free frorr t.rr-t Varnish
and Colour, which uses to give Credr to Roman
ce? ; and is very natural and easy, and greeAbfe to
the Matter of \vhic K : t treats. Moreover, another
Argument for the undoubted Antiquity of Moses s
Writings, which no other Writings can pretend
to, is this, that the Greeks (from whom all other
(a) Without great Pain, &c.] Philo says, It was done with
very great Pain.
(b} Was laughed at, &c.] The same Phi/o says, It was a
Thing laughed at by every body : Whence the Jews, by the Poets
are called Cropt, Circumcised, Fore-skinned.
Nations,
Sect. 15.] CHRISTIAN RELIGION. 25
Nations derived their Learning) own, that they
(a) had their Letters from Foreigners; which
Letters of theirs have the same Order, Name, (b)
and Shape, as the Syriac or Hebrew : And further
(a) Had their Letters, &c.] Herodotus in his Terpsichore
says, " That the lonians had their Letters from the Phoenicians,
" and used them, with very little Variation ; which afterwards
" appearing, those letters were called Phoenician (as they ought
" to be) from the Phoenicians bringing them into Greece." Ha
calls them,
The Phoenician Characters o/* Cadmus.
And Callhnachus ;
Cadmus, from whom the Greeks
Their written Books derive.
And Plutarch calls them Phoenician or Punic Letters, in hi*
Ninth Book, and Third Prob. oi his SymposiacKS, where he
says, that Alpha, in the Phoenician Language, signifies an Ox,
which is very true. Eupolcmiis, in his Books of the Kings of
Judxa, says, " That Moses was the first wise Man, and that
" Letters were first given by him to the Jews, and from them
" the Phoenicians received them ; " that is, the ancient Lan
guage of the Jews and Phoenicians was the same, or very little
different. Thus Lucian : He spake some indistinct Words, like
(he Hebrew or Phoenician. And C/uerilus in his Verses con-?
cerning the Solini, who, he says, dwelt near the Lake, I sup
pose he means Asphalt it cs.
These with their Tongues pronounced Phoenician Words.
See also the Punic Scene of Plant us, where you have the Words
that are put in the Punic Language twice, by reason of the
double Writing ; and also the Latin Translation; whence you
may easily correct what is corrupted. And as the Phoenician
and Hebrew Language were the same, so are the ancient Hebrew
Letters the same with those of the Phoenicians. See the great
Men about this Matter. Joseph Scaliger n Diatriba of the
Eusebian Year cb bcxVii. and the First Book, Ch. X. of
Gerard Vossius s Grammar (and particularly Sa?n. Bochart, in
his Chanaan. You may add also, if you please, Clement of
Alexandria, Strom. Book I. and Euscbius s Gospel P reparation t
Book X. Ch. 5.
(/;) And Shape, &c.] He means the Samaritan Letters,
which are the same as the Phoenician, as Lud. Capel, Sam. J3o-
chart, and others have shewn. I also have treated of the same
in French, in the Biblioth, Select, Vol. XI. Lt Clerc.
stills
26 OF THE TRUTH OF THE [Book I.
still, the most ancient (a) Attick Laws, from
whence the Roman were afterwards taken, owe
their Original to the Law of Moses \
SECT. XVI.
From Foreign Testimonies.
TO these we may add the Testimony of a great
Number, who were Strangers to the Jewish Reli
gion, which shews that the most ancient Tradition
among all Nations, is exactly agreeable to the Re
lation of Moses. For his description of the Ori
ginal of the World is almost the very same as in
(a) Atticlt Laws, &c.] You have a famous instance of this,
in Thieves that rob by Night, which we have treated of in the
Second Book of War and Peace, Ch. I. Sect. 12. and another
in that Law which Sopater recites, Let him that is next a-kitt
possess the Heiress ; which is thus explained by Terence:
There is a Law, ly which Widows ought to be married to the
next Kinsmen, and the same IMW obliges these Kinsmen to
marry them.
Donatus remarks upon this Place thus: That theWidow should
tie married to iht next Kinsman, and he marry her, is the Attick
.Lw, viz. taken from the Law of Moses, in the last Chap, of
Numbers, which we. shall have opportunity of speaking more of
afterwards. A great many oilier Things may be found to this
Purpose, if any one search diligently for them: As the Feast in
which they carried Clusters of Grapes, taken from the Feast of
Tabernacles; the Law that the High Priest should marry none
but a Virgin, and his Countrywoman ; that next after Sisters,
Kinsmen by the Father s side should inherit : Wherefore the
Attick Laws agree with many of the Hebrew, because iheAtticks
owe many of their Customs to Cecrops, King of Egypt: and
because God established many Laws amongst the Hebrews, very
much like those of the Egyptians, to which they had been ac
customed, only reforming such Things as were bad in them ;
as we have often observed in our Notes upon the Pentateuch,
and before, as John Spencer in his Book about the Ritual Lawa
t>f the Jews. Le Clerc.
the
Sect. 16.] CHRISTIAN RELIGION. 2
the (a) ancient Phoenician Histories, which are
translated by Philo Biblius from Sanckuniathotis
Collection ;
() Ancient Phoenician Histories, &c.] Eusdrius has preserved
them for us in his First Book, Chap. 10. of his Preparation.
The Theology of the Phoenicians supposes the Foundation
of the Universe to have been a dark and windy Air, or the
Breath of a dark Air, and a dismal Chao?, covered with,
thick Darkness ; that those were infinite, and had no Bounds
for many Ages. Br.t when this Spirit or Breath placed its
Desire or Love on these first Principles, ami a Mixture was
produced thereby, this Conjunction was called Love : This
was the Beginning of the Creation of ail Things ; but the
: Breath, or Spirit, was not created ; and from its Embraces
proceeded Mar, Mot, which some call Mud, others the Cor-
ruption of a watery Mixture. This was the Seminary, and
from hence were all Things produced." In Moses s History
we find the Spirit or Breath, and the Darkness ; and the Hebrew
Word riDrHD Merachepheth, signifies Love, Plutarch, Symposiack
VIII. Prob. I. explaining of Plato, says, that God is the Father
of the World, not by the Emission of Seed, but by a certain
generative Power infused into Matter ; which he illustrates by
this Similitude :
The female Bird is oft impregnated
By the quick Motion of the Wind.
And Mar, Mot, totnl whence the Greeks derive their Mei*,
Mothos , signifies in Hebrew Oinn fehom, in Greek "Atwnr.
an Abyss already in Motion. For Awrc^ Abyssos, is in En*
nius nothing else but Mud, if I understand him right.
From Muddy Tartarus a Birth Gigantick sprung.
Tins mud separated into Earth and Sea. Apolonius in the IVth
of his Argonauticks,
The Earth s produced from Mud.
Upon which Place the Scholiast says ; " Zcno affirms, That the
" Chaos in Hcsiod is Water, of which all Things were made ;
" the Water subsiding made Mud, and the Mud congealing
" made solid Earth." Now this Zcno was a PAteaician, a Colony
t>f whom were planted in Cittium, whence the ILbrcws call all
beyond the Seas crro Chittim. Not much different from which
is that of Virgil, Eclogue VI.
Then Earth began to harden, and include
Tke Seas within its Bounds, and Things to take
their proper Forms.
Nvmeniite t
OF THE TRUTH OF THE [Eook I.
Numeniits, cited by Porphyry, about the Nymph s Den, af
firms, That it was said by the Prophet (meaning MOATS) that the
Spirit of God was moved upon the Waters ; the same Expression
xvhlch Tcrtullian uses concerning Baptism. Now because the
Hebrew Word namo Merachephcth, signifies properly the
Brooding of a Dove upon her Eggs, therefore it follows in
Sanchunialhon, that the living Creatures, that is, the Constel
lations were in that Mud, as in an Egg ; and hence that Spirit
is called by the Name of the Doi c : Under the Similitude of
which Dove, Rabbi Solomon explains the Word nsmo Mera-
chcphcth. Nigidus, in the Scholiast ofGermanicus, says, "That
" there was found an Egg of a huge Bigness, which being rol-
" led about was cast upon the Earth, and after a few Days Vc-
" nus, the Goddess of Syria, was hatched thereby." Luciut
AmpcUus, in his Book to Matrinus, says, " It is reported that
" in the River Euphrates, a Dove sat many Days upon a Fish s
"Egg, and hatched a Goddess, very kind and merciful to the
" Life of Man." Macrobius resembles the World to an Egg, in
the VHth Book and l6"th Chap, of his Saturnalia. It is said to
be the Beginning of Generation in the Orphick Verses mentioned
by Plutarch , Symposiack XI. Chap. 3. and Athenagoras. And
hence the Syrian Gods are called by Anobius, the Offspring of
Eggs; by which Gods he means the Stars. For it follows in
the Ph&nician Theology, that The Mud teas illuminated with
Light, -whence came the Sun and Moon, and great and little Stars.
You see here, as in Moses, that Light was before the Snn. The
Word that Moses uses immediately after, I mean ptt Eretes ;
xvhere evidently that which was dryed from the Water is called
ntyi J ab a shah ; the same Pherecydes, from the Authority of the
Syrians, expresses himself thus, (as we arc informed by others,
but particularly by Jo.sephus in his first book against Appion ; )
Chthonia, was the name green to the Earth after that Jupiter had
honoured it. This Place we find in Diogenes Laer/ius, and others;
and Anaximander calls the Sea, that which remained of the first
Moisture of Things. That Thiags were confused before the Se
paration (concerning which you have the very Words of Moses
in Chalcidivs s Explication of Timccvs) Linus informs us, as he
was himself taught, That
In the Beginning all Things were confused.
So Anaxagoras, All Things were blended together, till the Divine
Mind separated them, and adorned and regulated that which was
confused. And for this Reason was the Name Mind given by
dnaxagoras, as Phftiasius assures us in his Timon j
For Anaxagoras that Herofam d
Was term d a Mind, cause that ivas thought by him
A Mind which from Confusion Order fcwght.
All
Sect. 1G.] CHRISTIAN RELIGION. 29
Collection; and a good Part of it is to be found
(a) among thelndians (b) and Egyptians-, whence it
is
All this came from the Phoenicians, who held a very ancient
Correspondence with the Greeks. The Ancients say that Linus
was descended from Phcenix : So Orpheus had his opinions from
the Phamicians, one of which was this in Athenagoras, That
Mud proceeded from Water. After which he mentions a great
Egg split in two Parts, Heaven and Earth. From the same
Orpheus, Timotheus, the Chronographer, cites this Passage ;
"The Chaos was dark as night, in which Darkness all Things
" under the Sky were involved : The Earth could not be seen
" by reason of the Darkness, till Light breaking from the
* Sky, illuminated every Creature." See the Place in Scaligcr,
in the Beginning of the first Book of the Greek Chronicle of
Eusebius. In that which follows of Sanchuniathon, it is called
/3t/W, which is certainly the inD bohu of Moses: And the Winds,
which, are there called XO^XM, Kolpia, are the same with
V-Q-Vp Kalphijah, the Voice of the Mouth of God.
(a) Among the Indians, &c.] Mcgasthenes, in the Fifteenth
Book of Strabo, expresses their opinion thus: "That in many
" Things they agree with the Greeks ; as that the World had a
" Beginning, and will have an End ; that it is of a spherical
" Figure ; that God, the Creator and Governour of it, pene-
" trates all Things : that Things had different Beginnings ; and
" that the World was made of Water." Clement has preserved
the Words of Megatthttu* himself out of his Third Book of the
Indian History, Strom. I. " All that was of old said concerning
" the Nature of Tilings, we find also said by the Philosophers
* who lived out of Greece, the Brachmans among the Indians^
" and they that are called Jews in Syria."
(6) And Egyptians, &c.] Concerning whom, see Laertius
in his Proxmiuin, "The Foundation was a confused Chaos
from whence the Four Elements were separated, and Living
"Creatures made." And a little after, "That as the World
" had a Beginning, so it will have an End." Diodorus Siculu*
explains their Opinion thus : " In the Beginning of the Creation
" of all Things, the Heavens and the Earth had the same Form.
and Appearance, their natures being mixed together ; but
" afterwards the Parts separating from one another, the World
received that Form in which we now behold it, and the
1 Air a continual motion. The fiery Part ascended highest,
because the Lightness of its Nature caused it to tend.up-
wards ; for which Reason the Sun and Multitude of Stars go
4 in a continual Round : the muddy and grosser Part, together
" with
30 OF THE TRUTH OF THE [Book T.
"with the Fluid, sunk down, by reason of its Heaviness.
"And this rolling and turning itself continually round, from
"its Moisture produced the Sea, and from the more solid Parts
"proceeded the Earth, as yet very soft and miry ; but when
" the Sun began to shine upon it, it grew firm and hard ; and
" the Warmth causing the Superficies of it to ferment, the
"Moisture in many Places swelling, put forth certain putrid
" Substances, covered with Skins, such as we now see in fenny
"moorish Grounds, when the Ear h being cool, the Air hap-
" pens to grow warm, not by a gradual Change, but on a sud-
" den. Afterwards the fore mentioned Substances, in the moist
" Places, having received Life from the Heat in that Manner,
" were nourished in the Night, by what fell from the Cloud
"surrounding them, and in the Day they were strengthened by
" the Heat. Laitly, when these Foetus s were come to their
" rull Growth, and the Membranes by which they were in-
" closed broke by the Heat, all Sorts of Creatures imrnedi-
" ately appeared ; those that were of a hotter nature, became
" Birds and mounted up high ; those that were of a grosser and
"earthly Nature, became Creeping Things, and such like
"Creatures which are confined to th.e Earth ; and those which
" were of a watry Nature, immediately betook themselves to
* a Place of the like Quality, and were called Fish. Now
" the Earth being very much dried and hardened, by the Heat
" of the Sun, and by the Wind, was no longer able to bring
* forth Living Creatures, but they were afterwards begotten
" by mixing with each other. Euripides seems not to contradict
" this Account, who was the Scholar of Anaxagoras the Philo-
" sopher : For he says thus in his Mcnalippe,
Heat-en and Earth at first were of one Form,
But when their different Parts were .separate,
Thence sprung Beasts, Fouls, and all the Shaals of f mh %
Nay, even Men themsckcs.
This therefore is the Account we have received of the Oil-
"ginal of Things. And if it should seem strange to any ,
" one, that the Earth should in the Beginning have a Power
"to bring forth Living Creatures, it maybe further con-
fc firmed by what we see come to pass even now. For at
** Thcbuis in Egypt, upon the River Nile s very much over-
"flowing its Banks, and thereby moistening the Ground,
"immediately by the Heat of the Sun is caused a Putrefac-
"tion, out of which arises an incredible Number of Mice,
Now, if after the Earth has been thus hardened, and the Air
"does not preserve its original Temperature, yet some Ani~
" mals are notwithstanding produced; from hence, they say,
"it is manifest, that in the Beginning all Sorts of Living
" Creatures
Sect, 16.] CHRISTIAN RELIGION. 3i
is that (a) in Linus (b) Hesiod, and many other
Greek Writers, Mention is made of a Chaos (sig
nified
" Creatures were produced out of the Earth in this Manner."
If we add to this, that God is the Creator, who is called by
Anaxagoras a Mind, you will find many Things agreeing with
Moses, and the Tradition of the Phoenicians : As the Heavens
and Earth mixed together, the Motion of the Air, the Mud or
Abyss, the Light, the Stars, the Separation of Heaven and
Earth, and Sea, the Birds, the Creeping Things, Fishes, and
other Animals ; and last of all, Mankind. Macrobius in his
Seventh of his Saturnalia, Chap. 1 6 , transcribed the following
Words from the Egyptians: < If we allow, what our Adver-
" saries affirm, that the Things, which now are, had a Be-
" ginning ; Nature first formed all sorts of Animals perfect ;
"and then ordained, by a perpetual Law, that their Succcs-
gion should be continued by Procreation. Now that they
might be made perfect in the Beginning, we have the Evi-
dence of very many Creatures produced perfect, from the
Earth and the Water, as in Egypt Mice, and in other
Places, Frogs, Serpents, and the like." And it is with just
Reason that Aristotle prefers Anaxagoras before any of the
ancient Greek Philosophers, Metaphys. Book I. Chap. 3, as a
sober Man, when the rest were drunken; because they refer
red every Thing to Matter, whereas this Man added also a
Cause which acts with design; which Cause Aristotle calls
Nature, and Anaxagoras Mind, which is better; and Moses
God ; and so does Plato. See Laertius, where he treats con
cerning the first Principles of Things, according to the Opi
nion of Plato ; and Appulciits concerning the Opinions of Plato.
T/talis, who was before Anuxagoras, taught the same ; as Velldm
in Cicero tells us in his First Book of the Nature of the Gods :
" For Thalis Milcsius, who was the first that enquired into such
" Things as these, says, that Water was the Beginning of all
"Things; and that God was that Mind which formed all
"Things out of Water." Where by Water, he means the
Chaos, which Xenoplwn and others call Earth ; and all of the^i
well enough, if we rightly apprehend them.
(a) In Linus, &c.] In the Verse quoted above.
(6) Hesiod, c.] In his Theogonia :
The Rise of all Things teas a Chaos rude,
Whence sprang the spacious Earth, a Scat for Gods,
Who diced on high Olympus snowy Top,
Nor are excluded from the dark Abyss
Beneath the Earth ; from whence the God of Love t
Most
32 OF THE TRUTH OF THE fBook I.
ttified by some under the Name of an Egg) and
of the framing of Animals, and also of Man s
Formation
Most amiable of all who frees the Breasts
Of Men and Gods from anxious Cares and Thought s,
And comforts each of them with soft Delight ;
from hence rose Erebus, and gloomy Night,
These produced Either, and the gladsome I)ay,
As pledges of their Love.
If we compare this with those of the P/tasnicians now quoted,
it will seem to be taken from them. For Hesiod lived hard by
the Theban Bxotia, which was built by Cadmus the Phc-mdan,
KfiScs, Erebus, is the same as Moses s aitf Ereb, which Night
and Day follow, in the Hymns that are ascribed to Orpheus.
All Things that are, sprung from a Chaos vast.
In the Argonauticks, which go under the same name ;
In Verse he sung the Origin of Things,
Nature s great Change ; hew Heaven on high aasfram d,
The Eart/i established, and begirt -with Sea,
How Love created all Things by his Power,
And gave to each of them his proper Place.
So also Epkharnms the most ancient Comic Poet, relating an
old Tradition. i?
Tis said that Chaos was before the Gods.
And Aristophanes, in his Play called the Birds, in a Passage
preserved by Lucian, in his Pkilopatris ; and by Suidas.
First of all was Chaos and Night, dark Erebus and gloomy
Tartarus j
There was no Earth, nor Air, nor Heaven till dusky Night,
By the Wind s Power on the wide Bosom of Erebus, brought
forth an Egg,
Of which was hatched the God of Love (when Time began ;)
who, with his golden Wings
Fixed to his Shoulders, few like a mighty Whirlwind; and
mixing with black Chaos,
In Tartarus dark Shades produced Mankind, and brought
them into Light,
For, before Love joined all Things, the Gods themselves had no
-
But upon this Conjunction, all Things being mixed and blended,
Either arose ;
AndSea andEarth. and the blessedAbodes of the immortal bods.
These
Sect. 10.} CHRISTIAN RELIGION. 33
Formation after the Divine Image, and the Domi
nion given him over all living Creatures ; which
are to be seen in many Writers, particularly (a) in
These appear, upon a very slight View, to be taken from the
Tradition of the Phoenicians, who held an ancient Corres
pondence with the Inhabitants of Attica, the most ancient
of the lonians. We have already spoke of Erebus. Tartarus
is Oinn Tehom. "AGv<r<r<& Abyssos, and nsrno Mentchepheth,
signifies Love, as was shewn before : To which agrees that of
Parmenides :
Lore was thefirst of all the Gods,
(a) In Ovid, &c.] The place is no further than the First-
Book of his Metamorphoses, and is very well worth readin^ ;
the principal Things in it being so very like those of Moses,
and almost the same Words, so that they afford much li^ht to
what has been already said, and are likewise much illustrated
by it :
Effort the Sea, and Earth, and Heaven s high Roof
Were framed, Nature had but one Form, one Face ;
The World was then a Chaos, one huge Mass,
Gross, undigested ; where the Seeds of Things
Lay in Confusion, and Disorder hurl d,
Without a Sun to cherish with his Warmth
The rising World ; or paler horned Moon.
No Earth, suspended in the liquid Air,
Borne up by his own Weight ; no Ocean vast
Through unknown Tracts of Land to cut his Way ,
But Sea, and Earth, and Air are mix d in One -,
The Earth unsettled, Sea innavigable,
The Air devoid of Light ; no Form remained:
For each resisted each, being all confin d ;
Hotjarrd with Cold, and Moist resisted Dry ;
Hard, soft, light, heavy, strove with mighty Force ;
Till God and Nature did the Strife compose,
By parting Heav nfrom Earth, and Sea from Land,
Andjrom gross Air the liquid Sky dividing ;
All which from lumpish Matter once discharg d,
Had each his proper Place, by Law decreed :
Tht Light and fiery Parts upwards ascend,
And Jill the Region of the arched Shy ;
The Air succeeds, as next in Weight, and Place ;
The Earth compos d of grosser Elements,
Was like a solid Orb begirt with Sea.
Thus the wfll-order d Mass into due Parts
D Was
34, OF THE TRUTH OF THE [Book I.
Ovid, who transcribed them from the Greek. That
all
Was separated by Divine Command.
And first, the Earth not strctch d into a Plain,
But like an artificial Globe condense!;
Upon whose surface winding Rivers glide,
And stormy Seas, whose Waves each Shore rebound.
Here Fountains send forth Streams, there one broad Lake
Fi Is a large Plain: Thus mix d with Pools and Springs,
The gentle Streams which roll along the Ground,
Are some by thirsty hollow Earth absorb d.
Some in huge Channels to the Ocean bend,
And leave their Banks to beat the sandy Shore.
By the same Power were Plains and Vales yroduc d,
And shady Woods and rocky Mountains rats d.
The Heaven begirt with Zones; two on the Right,
Two on the Left, the torrid One between.
The same Distinction does the Earth maintain,
By Care Divine, into five Climates mark d;
Of which the Middlemost, through Heat immense,
Has no Inhabitants; two with deep Snow
Are cover d; what remain are temperate.
Next, between Heav n and Earth the Air wasjix d t
Lighter than Earth, but heavier than Tire,
In this low Region Storms and Clouds were hung,
And hence loud Thunder timorous Mortals frights ;
And forked Lightning, mix d with Blasts of Wind.
But the wise Framer of the World did not
Permit them every where; because their Force
Is scarce to be resisted (when each Wind
Prevaileth in its Turn;} but Nature shakes,
Their discord is so great. Andjirst the East
Obtains the Mom. Arabia s desert Land;
And Persia s bounded by the Rising Sun.
Next Zephyr s gentle Breeze, where Phoebus dipt
Himself into the Sea ; then the cold North,
At whose sharp Blasts the hardy Scythians shake ;
And last the South, big with much Rain and Clouds.
Above this stormy Region of the Air
Was the pure jEther plac d, reftji d and clear.
When each had thus his proper Bounds decreed,
The Stars, which in their grosser Mass lay hid,
Appeared and shone throughout the Heavens Orb.
Then, lest a barren Desert should succeed,
Creatures of various Kinds each Place possess d.
The Gods and Stars celestial Regions Jill,
The Waters with large Shoals of Fishes thronged,
The Earth with Beasts, the Air with Birds was stock d,
Notfang
Sect. Iff.] CHRISTIAN RELIGION. 35
all Things were made by the Word of God, is
asserted
Nothing seem d wanting, but a Mind cndu d
With Sense and Reason to rule o er the rest j
Which was supply d by Man, the Seed Divine
Of him who did the Frame of all Things make;
Or else when Earth and Sky ~
Some of the Heavenly Seed remain d, which sown
By Japhet, and with wat ry Substance mix d,
Was form d into the Image of the Gods.
And when all Creatures to the Earth were prone,
Man had an upright Form to view the Heavens,
And was commanded to behold the Stars.
Here you see Man has the Dominion over all inferior Crea
tures given him : and also that he was made after the Image
of God, or of Divine Beings. To the same Purpose are the
Words of Eurysus the Pythagorean, in his Book of Fortune :
" His (that is, Man s J Tabernacle, or Body, is like that of
" other Creatures, because it is composed of the same Mate-
" rials ; but worked by the best Workman, who formed it
" according to the Pattern of himself." Where the Word
n&O" is put for Body, as in Wisdom, Chap. ix. Ver. 15. and
in 2 Cor. v. 1 and 4. To which may be added, that of
Horace, who calls the Soul.
A Particle of Breath Divine.
And Virgil,
An ^Ethereal Sense.
And that of Juvenal, Sat. XV.
1 Who alone
Have ingenuity to be estecm d,
As capable of Things divine andjit
For Arts ; which Sense we Men from Heav n derive,
And which no other Creature is allow d;
For he thatfram d us both, did only give
To them the Breath of Life, but us a Soul.
And those remarkable Things relating hereto, in Plato s Phce-
don and Akibiades. Cicero, in the Second Book of the Natur*
of the Gods, says thus: " For when He, (that is, God;) left
* all other Creatures to feed on the Ground, he made Man
Ij upright, to excite him to view the Heavens, to which he is
"related, as being his former Habitation." Arid SaUtut, in
the Beginning of the Catiline War : " All Men that desire
" to exceed other Animals, ought earnestly to endeavour not
* to pass away their Days in Silence, like the Beasts which
" Nature has made prone, and Slaves to their Bellies." And
D 2 PKny t
36 OF THE TRUTH OF THE [Book I.
asserted by (a) Epicharmus,an&(b) the Platonists;
and before them, by the most ancient Writer (I do
not mean of those Hymns which go under his Name,
Pliny, Book II. Chap. 26. " The never-enough to be ad-
" mired Hip^rrchus ; than whom none more acknowledged
" the Relation betwixt Man and the Stars, and who considered
" our Souls as a Part of the Heavens."
(0) Epicharmus, &c.] " Man s Reason is derived from
that of God."
(6) The Platonists, &c.] Amelius the Platonic: "And
" this is that Reason, or Word, by which all Things that
" ever were, were made ; according to the Opinion of Hera-
" clitus. Tliat very Word, or Reason, the Barbarian means,
" which set all Things in Order in the Beginning, and which
"was with God before that Order, and by which every
" Thing was made, and in which was every Creature ; the
" Fountain of Life and Being." The Barbarian he here
speaks of is St. JoAn the Evangelist, a little later than whose
Time Amelius lived, Eusebius has preserved his Words in the
Eleventh Book and lth Chapter of his Preparation; and
Cyril in his Eighth Book against Julian. St. Austin mentions
the same Place of Amelius, in his Tenth Book, and 29th Chap
ter of the City of Gad, and in the Eighth Book of his Confes*
sions. And Tertullian against the Gentiles: "It is evident
" (says he) that with your Wise Men, the AayS^, Logos, Word
" or Reason, was the Maker of the Universe ; for Zeno
" would have this Word to be the Creator, by whom all
" Things were disposed in their formation." This Place of
Zeno was in his Book nip Ve, concerning Being, where he
calls the ra now, the efficient Cause, As y-, the Word or Reason;
and in this he was followed by Cleanthes, Chri/sippvs, Arche-
demus, and Passidonius, as we are told by Lacrtius in his Life
of Zeno. Seneca, in his LXVth Epistle, calls it the Reason
which formeth every Thing. And Chakidius to Tinunns says,
" That the Reason of God, is God himself, who has a Re-
" gard to Human Affairs, and who is the Cause of Men s
" living well and happily, if they do not neglect the Gift
" bestowed on them by the Most High God." And in an
other Place, speaking of Moses, he has these words : Who is
clearly of opinion, "That the Heaven and Earth were
" made by the Divine Wisdom preceding : And that then
" the Divine Wisdom was the Foundation of the Uni-.
verse."
(but
Sect. 16.] CHRISTIAN RELIGION. 37
but) of those Verses which were (a) of old called
Orpheus s ; not because Orpheus composed them,
but because they contained his Doctrines, (b) And
Empedodes acknowledged, that the Sun was not
the Original Light, but the Receptacle of Light
(the Storehouse and Vehicle of Fire, as the ancient
(a) Of old called Orpheus s, &c.] The Verses are these:
/ swear by thatjirst Word the Father spake,
When the Foundation of the Earth was laid.
They are extant in the Admonition to the Greeks among the
Works of Julian: As also these;
/ speak to those I ought, begone, Prophane,
Away : But, Mussus, harken thou,
Thou Offspring of the Moon ; I speak the Truth ;
Let not vain Thoughts the Comfort of thy Life
Destroy ; the Divine Reason strictly view,
And fix it in thy mind to imitate j
Behold the great Creator of the World,
Who s only perfect., and did all Things make,
And is in all ; though we with mortal Eyes
Cannot discern him ; but he looks on us.
These we find in the Admonition to the Greeks ; as also in a
Book concerning the Monarchy of the World, in the Works
of Justin Martyr ; in Clement Alexandrinus, Strom. 5. and in
the Xlilth Book of Eusebius s Gospel Preparation, from Arista-
bulus.
(6) And Empedocles acknowledged, &c.] Of whom Latr-
tius says, " That he affirmed the Sun to be a great Heap of
" Fire." And he that wrote the Opinions of the Philosophers,
has these Words : " Empedocles said that the Mther was first
"separated, then the Fire, and after that the Earth ; the
" Superficies of which being compressed by its violent Mo-
" tion, the Water burst out ; from which the Air was ex-
" haled ; That the Heavens were composed of JEther, and
" the Sun of Fire." And Chap. 20. Kmpedocles affirms,
" There are two Suns, one the Original, and the other the
" Apparent." And Philolaus, as we there also read, says,
" That the Sun is of the same Nature as Glass, receiving its
" Splendour from the Fire that is in the World, and trans-
" mitting its Light to us." Anaxogoras, Democritus, Metro-
dorus, affirmed the Sun to be a certain Mass of Fire ; as you
find it in the same Place. And Dcmocritus shows, that these
were the most ancient Opinions, as Laertes relates.
Christians
38 OF THE TRUTH OF THE [Book I.
Christians express it.) (a) Aratus, and (b) Catullus
thought the Divine Residence was above the starry
Orb ; in which Homer says, there is a continual
Light, (c) Thales taught from the ancient Schools,
That God was the oldest of Beings, because not
begotten ; that the World was most beautiful, be
cause the Workmanship of God; that Darkness was
before Light, which latter we find (d) in Orpheus s
Verses, (e) and Hesiod, whence it was, that (/) the
(a) Aratus, &c.] Aratus :
As far as the dire Gulph Eridanus,
Under the Footstool of the Gods extends.
(ft) Catullus, &c.] Catullus the Interpreter of Callimaclms,
introduces Berenice s Hair, speaking after this Manner.
Tho in the Night the Gods upon me tread.
(c) Thales taught, &c.] As we see in Diogenes Laertius ;
and Herodotus and Leander assert him to have been originally
a Phoenician.
(d) In Orpheus s Verses, &c.] In his Hymn to Night :
/ sing the Night, Parent of Men and Gods.
() And Hesiod, &c.] Whose Verses upon this Subject arc
cited above.
(/) The Nations who were most tenacious, &c.] The Nu-
midians in Lybia reckon their Time not by Days, but by Nights,
says Nicolaus Damascenes: And Tacitus affirms of the Germans,
that they do not, like us, compute the Number of the Days, but of
the Nights; so they date their Decrees and Citations; Night seems
to begin the Day with them. See the Speculum Saxonicum, Book I.
Art. 3. 67. and in other places. So likewise the LearnedLtVz-
debrogius, upon the Word Night, in his Vocabulary of the
German Laws. The neighbouring People of Bohemia and
Poland, preserve this Custom to this very Day, and the Gauls
used it of old. Ccesar, in his sixth Book of the Gallic War,
says, That all their Distances of Time were reckoned, not by the
Number of Days, but of Nights. And Pliny concerning the
Druids, in the sixteenth Book of his Natural History, says,
The Moon with them began their Months and Years. It is a
known Custom amongst the Hebrews. Gellius in his Third
Book, Chap. II. adds the Athenians^ who in this Matter were
the Scholars of the Phoenicians,
Nations,
Sect. 16.] CHRISTIAN RELIGION. 39
Nations, who were most tenacious of ancient Cus
toms, reckoned the Time by Nights, (a) Anax-
ngoras affirmed, that all Things were regulated
by the supreme Mind : (b) Aratus, that the
Stars were made by God; (c) Virgil, from
the
(a) Anaxagoras affirmed, &c.] His words are quoted above,
which are to be found in Lacrtius, the Writer of The Opinions
of the Philosophers, and others : As are also the Verses of Timon
concerning his Opinion.
(b) Aratus, &c.] In the Beginning of his Phenomena :
Begin with Jupiter, whose Essence is
Ineffable b\i mortal Man, -whose Presence
Does all fhingsjill; Assemblies, Courts, and Marts.
The deep Abyss, and Ports are fill d with Him.
We all enjoy him, all his Offspring are,
Whose Nature is benign to Man, who stirs
Them up to Work, she-wing the Good of Life.
Tis He appoints the Time to plow and sow,
And reap the fruitful Harvest
Twos He that in the Heavens Ji.r d the Stars,
Allotting each his Place, to teach the Year,
And to declare the Fate us Men attends :
That all Things are by certain Laivs decreed.
Him therefore let usjirst and last appease,
Father, the great Help we Mortals have.
That by Jupiter we arc here to understand God, the true
Maker of the World, and all Things in it, St. Paul shews us
in the Seventeenth Chapter of the Acts, Ver. 28. And we
learn from Lactantius, that Ovid ended his Phenomena with
these Verses.
Such both in Number and in Form, did God
Upon the Heavens place and give in Charge
To enlighten the thick Darkness of the Night.
And Chakidius to Timceus: " To which Thing the Hebrews
" agree, who affirm that God was the Adorner of the World
" and appointed the Sun to rule the Day, and the Moon to
"govern the Night; and so disposed the rest of the Stars, as
" to limit the Times and Seasons of the Year, and to be Siaus
" of the Productions of Things."
(c) Virgil, from the Greeks, &c.] In the Sixth Book of
his Mneid, which Servius says, was composed from many of
the ancient Greek Writings :
At
40 OF THE TRUTH OF THE [Bookl
the Greeks, that Life was infused into Things
by the Spirit of God ; (a) Hesiod, (b) Homer t
Atjirst the Heav n and Earth, and wat ry Seas,
The Moon s bright Orbi and all the glittering Stars t
Were fed and nourish d by a Power divine :
For the whole World is acted by a Sun,
Which throughly penetrates it ; whence Mankind,
And Beasts and Birds have their Original ;
And Monsters in the Deepproduc d : The Seed
Of each is a divine and heavenly Flame.
which may be explain d by those in his Georgics IV.
By such Examples taught, and by such Marks,
Some have affirm d that Bees themselves partake
Of the celestial Mind, and Breath Et Aerial,
For God pervades the Sea, and Earth, and Heavens:
Whence Cattle, Herds, Men, and all Kinds of Beasts,
Derive the slender Breath of fleeting Life.
(a) Hesiod, &c.] In his Poem upon labour and Days ;
Then ordered Mulciber, without Delay,
To mix the Earth and Water, and infuse
A human Voice.
(b) Homer, &c.] Iliad VIII.
You all to Earth and Water must return.
For all Things return from whence they came. Euripides in
his Hipsipyle (as Stobcevs tells us in the Title) uses this Argu
ment, for bearing patiently the Events of Things ; which is
transcribed by Tully in his Third Book ofTusculan Questions,
All -which in vain, us Mortals rev,
Earth must return to Earth, for Fate ordains
That Life, like Corn, must be cut off, in all.
To the same Purpose Euripides in his Supplicants :
Permit the Dead to be entomUd in Earth,
From whence we all into this Body came ;
And -when we die, the Spirit goes to Air,
To Earth the Body ; for we can possess
Life only for a Time ; the Earth demands
It back again.
All which, you see, exactly agrees with Moses f Geu ill, lp,
find Solomon, Eccl. xii. 7
and
Sect. 15.] CHRISTIAN RELIGION. 41
and (a) Callimackus, that Man was formed of
Clay ; lastly, (b) Maximus Tyrius asserts, that it
was a constant Tradition received by all Nations,
that there was one Supreme God, the Cause of all
Things. And we learn (c) fromJosephits, (d) Philo,
(a) Callimachus, &c.] Who in his Scazon calls Man Pro-
mef/ieus s Clay. Of this Clay we fincMVlention made in Juve
nal and Martial. To which we may add this Place of Censo-
rmus ; Democritus, the Abderite, was of Opinion, that Men
were first formed of Clay and Water; and Epicurus was muck of
the same Mind.
(i) Maximus Tyrius, &c.] In his first Dissertation : " Not-
withstanding the great Discord, Confusion, and Debates that
are amongst Men; the whole World agrco in this one con-
stant Law and Opinion, that God is the sole King and Father
of all; but that there are many other Gods, who are his
Sons, and share in his Government. This is affirmed by the
Greek and the Barbarian; by him who dwells in the Conti-
nent, and by him who lives on the Sea-shore; by the Wise
and by the Foolish." To which may be added those Places
cited in the Second Book of War and Peace, Chap. xx. 9, 45.
And that of Antisthenes, related by Tully in his First Book of
the Nature of the Gods : That there are many Vulgar Gods,
" but there is but one Natural God." And Lactantius, Book I,
Chap. 5. adds, from the same Antisthenes, that He is
The Maker of the -whole World.
So likewise Sophocles ;
There is really but one God,
The Maker of Heaven and Earth,
And Sea, and Winds.
To which may be added that Place of Varro, cited by St. Austin,
in the Fourth Book, and Chap. 31. of his C/ty of God.
(c) From Josephus, &c.] Against Appion, about the End
>f the Second Book, where he says, There is no City, Greek
or Barbanan, in which the Custom of resting on the Seventh
Day is not preserved, as it is amongst the Jews.
(d) Philo, &c.] Concerning the Seventh Day: It is a
Festival celebrated not only i n one City or Country, but
" throughout the whole World/
Tibullus,
42 OF THE TRUTH OF THE [Book I.
(a) Tibullus, (b) Clemens Alexandrinus, and (c) Ztt-
cian(for I need not mention the Hebrews} that the
Memory of the seven Days Work was preserved,
not onlyamong the Greeks and Italians, by honour
ing the Seventh Day ; but also (d) amongst the
Celta and Indians, who all measured the Time by
Weeks; as we learn from (e) Philostratus, (f) Dion
Cassius, and Justin Martyr ; and also (g) the most
(a) Tibullus, &c.] " The Seventh Day is sacred to the
"Jews."
(b) Clemens Alcxandrinus, &c.] Who in his Strom. V.
quotes out of Hcsiod, " that the Seventh Day was sacred."
Ad the like out of Homer and Callimachus. To which may
be subjoined what Evsebius has taken out of Aristobuhis, Book
XIII. Chap. 12. Thcophilus Antiochenus, Book XL to Antoly-
clius, concerning theSevcnth Day, wkichis distijiguishcdby all Men.
And Suetonius, in his Tiberius XXXII ; " Diogenes the Grara-
" marian uses to dispute at Rhodes upon the Sabbath Day."
(The seventh Day of the Month ought not to be confounded
with the last Day of the Week. See what John Selden has re
marked upon this Subject, in his Book of the Laws of Nature
and of Nations, Book III. Chap. 17. Le den.)
(r) Lucian, &c.] Who tells us in his Paralogist, " That
" Boys were used to play on the seventh Day.
(d) Amongst the Celtae, &c.] As is evident by the Names
of the Days among the different Nations of the Ccltce, viz.
Germans, Gauls, and Britons, Holmoldus tells us the same of
the Sclavonians, Book I. Chap. 48.
(e) Philostratus, &c.j Book III. Chap. 13. speaking of the
Indian*.
(f) Dion Cassius, &c.] Book XXXIII. The Day called
Saturn s. Where he adds, that the Custom of computing the
Time by Weeks, was derived from the Egyptians, to all Man
kind, and that this was not a new, but a very ancient Custom,
Herodotus tells us in his Second Book : To which may be added
Isidore concerning the Romans, Book V. Ch. 30 and 32.
(g) The most ancient Names, &c.] See the Oracle and Or-
pheuss Verses in Scaliger s Prolegomena to his Emendation of
Times. (I suspect that the Foundation of Weeks was rather
from the Seven Planets, than from the Creation of the World
in Seven days. Le Clerc.)
ancient
Sect. 16.] CHRISTIAN RELIGION. 43
ancient Names of the Day. The Egyptians tell
us, that at first Men led their Lives (a) in great
Simplicity, (b) their Bodies being naked, whence
arose the Poet s Fiction of the Golden Age, famous
among the Indians, (c) zsSlrabo remarks, (d) Mai-
monides takes Notice, that(e) theHistory ofddam,
of
(a) In great Simplicity, &c.] Sec what we have said of this
Matter, Book II. Chap. I. Sect. xi. concerning the Right of
War, and the Note* belonging to it.
(6) Their Bodies being naked, &c.] Whose Opinion Diodo-
rusSiculus thus relates: "The first Men lived very hardy,
" before the Conveniences of Life were found out ; being ac-
" customed to go naked, and wanting Dwellings and Fires,
" and being wholly ignorant of the Food of civilized Na-
" tions." And Plato in his Pol/tics: "God their Gover-
" nor fed them, being their Keeper; as Man, who is a more
" divine Creature, feeds the inferior Creatures." And a lit
tle after: "They fed naked and without Garments in the
" open Air." And Diccarchvs the Peiipatetic, cited both
by Porphyry, in his Fourth Book against eating living Crea
tures ; and to the snme sense by Varro, concerning Country
Affairs : " The Ancients, who were nearest to the Gods,
"were of an excellent Disposition, and led so good Lives,
" that they were called a Golden Race."
(c) As Strabo remarks, &c.] Book XV. where he brings in
Calanus the Indian speaking thus : " Of old \vc met every
" where with Barley, Wheat, and Meal, as we do now-a-days
" with Dust. The Fountains flowed, some with Water, some
"with Milk; and likewise some with Honey, some with
" Wine, and some with Oil. But Men, through Fulness
" and Plenty, fell into wickedness: which Condition Jupiter
" abhorring, altered the State of Things, and ordered them a
" Life of Labour."
(d) Maimonides, &c.] In hi* Guide to the Doubting, Part
III. Chap. 29-
(c) The History o/ Adam, &c.] In those Places which Philo*
Biblius has translated out of Sanchuniathon. The Greek Word
sTpToyov", first born, is the same with the Hebrew OIK
Adam ; and the Greek Word *<, Age, is the same with the
Hebrew Word nln Chata, Are. The first Men found out
the Fruit of Trees. And in the most ancient Greek Mysteries,
they cried out "w*, Mve, and at the same Time shewed a
Serpent.
44- OF THE TRUTH OF THE [Book I.
of Eve, of the Tree, and of the Serpent, was ex
tant among the Idolatrous Indians in his Time:
And there are many (a) Witnesses in our Age,
who testify that the same is still to be found a-
mongst the Heathen dwelling in Peru, and the Phi
lippine Islands, People belonging to the same In
dia ; the Name of Adam amongst the Brachmans;
and that it was reckoned (b) Six Thousand Years
since the Creation of the World, by those ofSiam.
(c) Berosus m his History of Chaldea, Manethos m
his of Egypt, Hierom in his of Phoenicia, Histaus,
Hecatteus, Hillanicus in theirs of Greece, and He-
siod among the Poets ; all assert that the Lives of
those who descended from the first Men, wereal-
Serpent. Which is mentioned by Heyschius, Clemen* in his Ex
hortations, and Plutarch in the Life of Alexander. Chalddius
to Timceus, has these Words : " That as Moses says, God
" forbad the first Man to eat the Fruit of those Trees, by
" which the Knowledge of Good and Evil should steal into
" their Minds." And in another Place: " To this the He~
" brexs agree, when they say, that God gave to man a Soul
"by a divine Breath, which they call Reason, or a Rational
Soul ; but to dumb Creatures, and wild Beasts of the Forest
one void of Reason : The living Creatures, and Beasts being,
by the Command of God, scattered over the Face of the
< Earth ; amongst which was that Serpent, ^who by his evil
Persuasions deceived the first of Mankind."
(a) Witnesses in our Age, &c.] See amongst others Ferdinand
Mendesivs de Pinto.
(ft) Six Thousand Years. &c.] What Simplicius relates out of
Porphyry, Comment XVI. upon Book II. concerning the Hea
vens, agrees exactly with this Number ; that the Observations
collected at Babylon, which CaUisthenes sent to Aristotle, were
to that Time cb la ccciu I, which is not far from the Time
of the Deluge.
(c) Berosus in Ms History, &c.] Joseph in the First Book,
Chan 4. of his Ancient History, quotes the Testimony of all
these Writers, whose Books were extant in his Time; and be
sides these, Acusilaus, Euphonus, and Nkolavs Damascene
S ! mi in his Notes upon the Eighth Book of Krgd s&netd,
remarks, that the People of Arcadia lived to three hundred Years.
most
Sect. 16.] CHRISTIAN RELIGION. 45
most a thousand Years in Length; which istheless
incredible, because the Historians of many Na
tions (particularly (a) Pausanias and (b) Philoslratus
amongst the Greeks, and (c) Pliny amongst the
Romans) relate, that (d) Men s Bodies, upon open
ing
(a) Pausaniai, &c.] In his Laconics, he mentions the
Bones of Men, of more than ordinary Bigness, which were
shewn in the Temple of JEsculapius at the City of Asepus:
And in the first of his Eliacs, of a Bone taken out of the Sea*
which aforetime was kept at Piso, and thought to have been
one of Pelops s.
(b) Philostratus, &c.] In the Beginning of his Heroics, he
says, that many Bodies of Giants were discovered in Palkne
by Showers of Rain and Earthquakes.
(c) Pliny, &c.] Book VII. Chap. \6. "Upon the burst-
" ing of a Mountain in Crete by an Earthquake, there was
"found a Body standing upright, which was reported by some
"to have been the Body of Orion, by others the Body of
Eetwn. Orcsten s Body, when it was commanded by the
Oracle to be digged up, is reported to have been seven
Cubits long. And almost a thousand Years ago, the Poet
Homer continually complained that Men s Bodies were
less than of old." And Solinus, Chap. 1. Were not all
< who were born in that Age, less than their Parents ? And
< the Story of Orestes s Funeral testifies the Bigness of the
Ancients, whose Bones when they were digged up in the
Fifty-eighth Olympiad, at Tegea, by the Advice of the
Oracle, are related to have been seven Cubits in Length
And other Writings, which give a credible Relation of
ancient Matters, affirm this, That in the War of Crete
1 when the Rivers had been so high as to overflow and break
down their Bankf, after the Flood was abated, upon the
cleaving of the Earth there was found a human Body o,
three-and-thirty feet long; which L. Flaccus, the Legate,and
< Metellus himself, being very desirous of seeing, were much
< surprised, to have the Satisfaction of seeing what they did
not believe when they heard." See Austin s Fifteenth Book-
Chap. 1 1. of the City of God, concerning the Cheek Tooth of
a Man, which he himself saw.
(d) Men s Bodies, &c.] Josephus, Book V. Chap o f Ins
Ancient History , "There remain to this Day sonufof the
Race of the Giants, who, by Reason of the Bulk and Fi
gure of their Bodies, so different from other Men, are won-
" derful
46 OF THE TRUTH OF THE [Book I.
ing their Sepulchres, were found to be much larger
in old Time. And (a) Catullus, after many of the
Greeks, relates, that divine Visions were made to
Men before their great and manifold Crimes did,
as it were, hinder God, and (b) those Spirits that
attend
" derful to see or hear of; Their Bones are now shewn,
" far exceeding the Belief of the Vulgar." Gabinius, in his
History of Mauritania, said, that Antenus s Bones were found
by ScrtoHvs, which joined together were sixty Cubits long.
Phlegon Trallianus, in his Ninth Chapter of Wonders, men
tions th* digging up of the Head of Ida, which was three
Times as big as that of an ordinary Woman. And he adds
also, that there were many Bodies found in Dalmatia, whose
Arms exceeded sixteen Cubits. And the same Man relates
out of Theopompus that there were found in the Cimmerian
Bosphorus, a heap of human Bodies twenty-four Cubits in
Length. And there is extant a Book of the same Phlegon,
concerning Long Life, which is worth reading. (That in
many Places of old Time, as the present, there were Men of
a very large Stature, or such as exceeded others, some few
Feet, is not very hard to believe ; but that they should all of
them have been bigger, I can no more believe, than that the
Trees were taller, or the Channel of the Rivers deeper.
There is the same Proportion between all these, and Things
of the like Kind now, as there was formerly, they answering
to one another, so that there is no Reason to think they have
undergone any Change. (See Theodore Riclcins s Oration about
Giants.) Le Clerc.
(a) Catullus, &c.] In his Epithalamivm on Peleus and
Thetis:
But when the Earth was stain d with Wickedness
And Lust, and Justice fled from every Breast :
Then Brethren vilely slicd each other s Blood,
And Parents ceas d to mourn their Children s Death.
The Father toislid the Funeral of his Son ;
The Soft to enjoy the Father s Relict iouWd :
The impious Mother yielding to the Child,
Fear d not to stain the Temple of the Gods.
Thus Right and Wrong by furious Passion mixd,
Drove from us the divine propitious Mind,
(b} Those Spirits that attend him t &c.] Of this, see those
excellent Things said by Plutarch in his his ; Maximus Tyrius
in his First and Sixteenth Dissertations, and Julian s Hymn
to
Sect. 16.] CEIRISTIAN RELIGION. 47
attend him, from holding any Correspondence
with Men. We almost every where, (a) in the
Greek and (b) Latin Historians, meet with the sa
vage Life of the Giants, mentioned by Moses.
And it is very remarkable concerning the Deluge,
that the Memory of almost all Nations ends in
the History of it, even those Nations which were
unknown till our Forefathers discovered them :
(c) So that Varro calls all that the unknown Time.
And all those Things which we read in the
Poets, wrapped up in Fables (a Liberty they
to the Sun. The Name of Angels is used, when they treated of
this Matter, not only by the Greek Interpreters of the Old
Testament, but also by Labeus, Aristidcs, Porphyry, Jamblicus,
Chakidius, and by Hostanes, who was older than any of them,
quoted by Minutius : The forementioncd Chalddius relates an
Assertion of Heraditus, That such as deserved it, were fore
warned by the Instruction of the Divine Powers.
(a) In the Greek, &c.] Homer, IliadlX. and ileriod in his
Labours. To this may be referred the Wars of the Gods, men
tioned by Plato in his Second Republic ; and those distinct and
separate Governments taken Notice of by the same Plato, in
his Third Book of Laws.
(b) Latin Historians, &c.] See the First Book of Ovid s
Metamorphoses, and the Fourth Book of Lucan, and Seneca s
Ihird Book of Natural Questions, Quest. 30. where he says
concerning the Deluge, That the Beasts also perished, into
whose Nature Men were degenerated."
(c) So that Varro calls, &c.] Thus Censoriniu. " Now I
come to treat of that Space of Time which Varro calls
Historical. For he makes three Distinctions of Time
Ihe first from the Creation of Man to the first Flood, which
because we are ignorant of it, is called the Unknown. The
second, from the first Flood to the first Olympiad ; which
is called the Fabulous, because of the many fabulous Sto
nes related in it. The third ; from the first Olympiad to
our Time, which is called the Historical, because the
Things done in it are related in a true History." The Time
which Varro calls unknown, the Hebrew Rabbins call void.
Philo in his Book of the Eternity of the World, remarks, that
the shells tound on the Mountains, are a Sign of the Universal
Deluge.
6 allow
48 OF THE TRUTH OF THE [Book t.
allow themselves) are delivered by the antient
Writers according to Truth and Reality ; that
is, agreeable to Moses ; as you may see in Be-
rosus s (a) History of Chaldea, (b) Abydenus s of
Assyria,
(a) Berosus s History, &c.] Concerning whom Joscphus
says thus, in his First Book against Appion. " This Berostts
"following the most ancient writings, relates in the same
" Manner as Moses, the History of the Flood, the Destruction
" of Mankind, the Ark or Chest in which Noah, the Father
" of Mankind was preserved, by its resting on the Top of the
" Mountains of Armenia." After having related the History
of the Deluge, Eerosus adds these Words, which we find in the
same Joscphus, Book I. and Chap, 4. of his Antient History ;
11 It is reported that Part of the Ship now remains in Armenia,
" on the Gordya:an Mountains, and that some bring Pitch from
" thence, which they use for a Charm."
(&) Abydenus s of Assyria, &c.] Eusebius has preserved
the place in the Ninth Book of his Preparat. Chap. 12. and
Cyril in his First Book against Julian. " After whom reigned
many others, and then Sisithrus, to whom Saturn signified
there should be an Abundance of Rain on the fifteenth Day
of the Month Dcsus, and commanded him to lay up all
1 his Writings in lleliopolis, a City of the Sipparians, which
* when Sisithrus had done, he sailed immediately into Armc-
1 nia, and found it true as the God had declared to him.
On the third Day after the Waters abated, he sent out Birds
to try if the Water was gone off any Part of the Earth j
but they finding a vast Sea, and having no where to rest, re-
turned back to Sisitkrvs: In the same Manner did others:
And again the third Time (when their Wings were daubed
over with Mud). Then the Gods took him from among
Men ; and the Ship came into Armenia, the Wood of which
the People there use for a Charm." Sisithrus and Ogyges,
and Deucalion, are all Names signifying the same Thing in
other Languages, as Noah does in the Hebrew, in which Mo
ses wrote ; who so expressed proper Names, that the Hebrew*
might understand the Meaning of them : For Instance, Alex
ander the Historian, writing Isaac in Greek, calls him Tiburx,
Laughter, as we learn from Eustbius : and many such like, we
meet with among the Historians; as Philo concerning Re
gards and Punishments : " The Greeks call him Deucalion,
" the Chaldeans, Noach, in whose Time the great Flood hap-
" pened." It is the Tradition of the Egyptians, as Diodorus
testifies in his First Book, that the universal Deluge was that
of Deucalion. Pliny says it reached aa far as Italy, Book III.
Chap,
Sect, iff.] CHRISTIAN RELIGION, 49
Assyria, (a) who mentions the Dove that was sent
out of the Ark ; and in Plutarch from the Greeks ;
and
Chap. 14 Bui to return to the Translation of Names into
other Languages, there is a remarkable Place in Plato s Cn-
tiat concerning it : " Upon the Entrance of this Discourse,
" it may be necessary (says he) to premise the Reason, lest
" you be surprised when you hear the Names of Barbarians
" in Greek, When Solon put this Relation into Verse, he in-
" quired into the Signification of the Names, and found that
" the first Egyptians, who wrote of these Matters, translated
" them into their own Language ; and he likewise searching
" out their true Meaning, turned them into our Language."
The Words ef Abydtnus agree with those of Alexander the
Historian, which Cyril has preserved in his forementioned
First Book against Julian: " After the death of Otiartes,
** his Son Xisuthrus reigned eighteen Years j in whose Time,
* they say, the great Deluge was. It is reported that Xisuth~
* rus was preserved by Saturn s foretelling him what was
" to come ; and that it was convenient for him to build aa
" Ark, that Birds and creeping Things, and Beasts might
" sail with him in it." The Most High God is named by the
Assyrians, and other Nations, from that particular Star of the
Seven (to use Tacitus s Words) by which Mankind are go
verned, which is moved in the highest Orb, and with the
greatest Force : Or certainly the Syriac Word, ^ //, which
signifies God, was therefore translated Kpo-, Krtmos, by the
Greek Interpreters, because he was called ^ II by the Syri
ans. Philo Biblius, the Interpreter of Sanchuniathen, hath,
these Words : Illus, who is called Saturn. He is quoted by
Eusebius : In whom it immediately follows from the sama
Philo, That Kronos was the same the Phoenicians call Israel ;
but the Mistake was in the Transcriber, who put lo-pcm*., for
A //, which many Times amongst the Greek Christians is the
Contraction of Io-p*>A ; whereas t A is, as we have observed,
what the Syrians call ^K //, and the Hebrew *?& El. (It
ought not to be overlooked, that in this History Devcation,
who was the same Person as Noah, is called *p *$*$, that
is, noiN ttf N a, Man of the Earth, that is, a Husband-man.
See my Notes upon Gen, ix, 20. Le Clerc.)
(a) Who mentions the Dove, &c.] in his Book where he
inquires which have moat (Running, Water or Land Ani
mals. " They say Deucalion s Dove, which he sent out of
" the Ark, discovered, at it Return, that the Storms were
" abated,, and the Heavens clear." It ia to be observed,
beth in this Place of Plutarch s, and wi that of Alexander the ,
Historian,
56 OF THE TRUTH OF THE [Book I.
(a) and in Lucian, who says, that in Hierapolis of
Syria, there was remaining a most ancient History
of the Ark, and of the preserving a few not only
of Mankind, but also of other living Creatures.
The
Historian, as well as in the Book of Nicolaus Damascene, and
the Writers made use of by Theophilus Antiochenus in his Third
Book, that the Greek Word Ap*| Larnax, answers to the He
brew Word mn Tebah, and so Josephs translates it.
(a) And in Lucian, &c.] In his Book concerning the Mod
eless of Syria, where having begun to treat of the very antient
Temple of Hierapolis, he adds : " They say this Templ
" was founded by Deucalion the Scythian, that Deucalion, in
" whose Days the Flood of Water happened. I have heard
" in Greece the Story of this Deucalion from the Greeks them-
* selves, which is thus : the present Generation of Men is
" not the original one, for all that Generation perished ; and
** the Men which now are, came from a second Stock, the
" whole Multitude of them descending from Deucalion. Now,
" concerning the first Race of Men, they relate thus : They were
" very obstinate, and did very wicked Things : and had no
" Regard to Oaths, had no Hospitality or Charity in them ;
" upon which Account many Calamities befel them. For,
" on a sudden, the Earth sent forth Abundance of Water
" great Showers of Rain fell, the Rivers overflowed exceed-
" ingly, and the Sea overspread the Earth, so that all was
" turned into Water, and every Man perished ; Deucalion
" was only saved alive, to raise up another Generation, be*
" cause of his Prudence and Piety. And he was preserved
" in this Manner : He and his Wives, and his Children, en-
" tered into a large Ark, which he had prepared, and after
" them went in Bears, and Horses, and Lions, and Serpents,
" and all other Kinds of living Creatures, that feed upon the
" Earth, two and two j he received them all in ; neither did
" they hurt him, but were very familiar with him, by a di-
" vine Influence. Thus they sailed in the same Ark, as
" long as the Water remained on the Earth : This is the Ac-
" count the Greeks give of Deucalion. Now concerning what
"happened afterwards: There was a strange Story related
" by the Inhabitants of Hier*polis, of a great Hole in tke
" Earth, in that country, which received all the Water; after
" which, Deucalion built an Altar, and reared a Temple to
" Juno over the Hole ; I saw the Hole myself; it is but a
" small one, under the Temple, whether it was larger for-
" merly, I know not; I am sure this which I saw, was but
" small. To preserve this Story, they performed this Cere-
* mony : Twice every Year Water is brought from tbe Sea into
"
Sect. 16.] CHRISTIAN RELIGION. 51
The same History was extant also (a) in Molo and
in() NicolausDamascenus , which latter names the
Ark, which we also find in the History of Deu-
ealionm AQollodorus : And many Spaniards affirm,
that in several (c) Parts of America, as Cuba, Me-
choacana, Nicaraga, is preserved the Memory of
the Deluge, the saving alive of Animals, especially
the Raven and Dove ; and the Deluge itself in that
Part called Golden Castile, (d) That Remark of
" the Temple ; and not only the Priests, but all the People of
* Syria and Arabia fetch it ; many go, even from the River
" Euphrates as far as the Sea to fetch Water, which they pour
" eut in the Temple, and it goes into the Hole, which, though
" it be but small, holds a vast Quantity of Water : when they
" do this, they say it was a Rite instituted by Deucalion, in
" Memory of that Calamity, and his Preservation. This is
" the ancient Story of this Temple."
(a) In Molo, &c.] Eusebius relates his Words in his Ninth
Book of the Gospel Preparation, Chap. 19. " At the Deluge,
" the Man and his Children that escaped, came eut of Ar-
" menia, being driven from his own Country by the Inhabi-
" tants, and having passed through the Country between,
" went into the mountainous Parts of Syria, which was then
" uninhabited."
(b) Nicolaits Damasccnus, &c.] Josephus gives us his Words
out of the Ninety-sixth Book of his Universal History, in the
fore-cited Place: "There is above the City Minyas, (which
" Strabo and Pliny call Milyas,) a huge Mountain in Armenia
" called Batis, on which they say a great many were saved
" from the Flood, particularly Otie, who was carried to the
" Top of it by an Ark; the Reliques of the Wood of which
" was preserved a great while : I believe it was the same Man
* that Moses the Lawgiver of the Jews mentions in his His-
" tory." To these Writers we may add Jerom the Egyptian,
who Wrote the Affairs of Phoenicia and Mnaseus, mentioned by
Josephus. And Perhaps Eupolemus, which Eusebius, quotes out
of Alexander the Historian, in his Gospel Preparation, Book
IX. Chap. 17.
(c) Parts of America, &c.] See Josephus Acosta, and An-
tvnivs Herrera.
(d) That Remark of Pliny s, &c.] Book V. Chap. 13. Mela
and Solimus agree with Pliny. Compare it with that which
we have quoted out of Abydtnus.
* Pliny ,,
52 OF THE TRUTH OF THE [Book !
PUnys, that Joppa was built before the Flood,
discovers what Part of the Earth Men inhabited
before the Flood. The Place where the Ark
rested after the Deluge (a} on the Gordycean Moun
tains, is evident from the constant Tradition of the
Armenians from all past Ages, down () to this
very Day. (c) Japhet, the Father of the Euro
peans, and from him, Jon, or, as they formerly
pronounced it, (d) Javon of the Greeks, and
Hammon
(a) On the Gordyaean Mountain*, &c.] Which Moses calls
Ararath the Chaldoean Interpreters translated it Kardu ; Jose-
phusGordixan; Cnrtius, Corditan ; Strabo writes it Gordicean,
Book XVII. and Pliny, Book VI. and Ptolemceut. (These, and
what follows in relation to the sacred Geography and the
Founders of Nations, since these of Grotins were published,
arc with great Pains and much more Accuracy searched into
by Sam. Bochart, in his Sacred Geography, which add Weight
to Grotius s Arguments. LeClerc.)
(b) To this very Day, &c.] Theophilus Antiochenus says, in
his Third Book, that the Reliques of the Ark were shewn in
his Time, and Epipkanius against the Nazarites j "The
" Reliques of Noah s Ark are shewn at this Time, in the Re-
" ligion of the Cor diceans :" And Chrysostom, in his Oration of
Perfect Love : and Isidore, Book XIV. Chap. 8. of his Antiqui
ties ; " Ararath, a Mountain in Armenia, on which Histo-
" ries testify the Ark rested ; where at this Day are to be seen
" some Marks of the Wood." We may add the Words of
llaiton Armenian, Chap. 19- " There is a Mountain in AT-
" menifl, higher than any other in the whole World, which is
" commonly called Ararath, on the Top of which Mountain
" the Ark first rested after the Deluge." See the Nubian Geo
grapher, and Benjamin s Itinerary.
(c) Japhet, &c.] It is the .very same Word na Japheth ;
for the very same Letter B is by some pronounced like if p, by
others $ ph ; r-.nd the like Difference is now preserved among
the Germans and Dutch. Jerotn upon Daniel has observed this
f the Hebrew Letter.
(d) Jaron, &ic.~] For * iaones is often found amongst
tfce ancieat Writers. The Persian in Aristophanes s Play,
called Acharneiises, pronounces it tttmm iaonan. Now it was
a very ancient Custom to put a Digamma between two Vow
els, vibich afterwards began to b wrote by a V, formerly
thiw
Sect. 16.] CHRISTIAN RELIGION. 53
(a) Hammon of the Africans, areNames to be seen in
Moses y (b] and Josephusand others observe the like
Footsteps
thus F. In like Manner that which was i* anos, is now
*s> aos, and eo*, T5 tanos, retvs taos, a Peacock; T<
"AA)js **A*<r< I stuK*?, the Greeks are called iaunas. Suidas.
(a) Hammon, &c.] For the Greeks sometimes render the
Hebrew Letter n Cheth by an Aspirate, and sometimes omit it;
hatzarmuth, ^ot^vrr^ Adramyttos, or *A<Jp-
as niD^Yn Chatzarmuth,
fM/rT-, iladramyttot ; niDDn Chachmoth, *x,u>o6 Achmuth in
Irenceus, and others : min Chabra, a Companion, by the an
cient Greeks p* 6ra ; n n Chajah, *lon aion, an Age. njn
Hanno or ^4/ino ; Vw Jrt Hannibal or Annibal, ^-yn 7fa*-
drubal or Asdrubal ; D jyn CasAini ; c&pfMTcu axoumitai, w, on
is a Grce/i ending. This Person is transformed not only by the
Libyans, but also by many other Nations, into the Star Jupiter,
as a God. Lucan, Book IX.
Jupiter Ammon is the only God
Amongst the happy Arabs, and amongst
The Indians and Ethiopians.
And the sacred Scripture puts Egypt amongst them. Psalm
Ixxvii. 51. cv. 23. 27. cvi. 22. Jerom, in his Hebrew Tra
ditions on Genesis, has these Words, " From whom, Egypt, at
" this very Day, is called the Country of Ham, in the Egyp-
" tian Language."
(6) And Josephus and others, tec."] He says, TepxptZ Goma-
reis the Galatians, is derived from lOJ Gomar, where Pliny s
Town Comara is. The People of Comara we find in the First
Book of Mela. The Scythians are derived from JUO Magog,
by whom the City Scythopolis in Styn fl was built, and the other
City Magog; Pliny, Book V. Chap. 23. which is called by
others Jlierapolis and Bambj/ce. It is evident that the Medcs
are derived from no Medi ; and as we have already observed,
Ja-cones, Jaones, J^net,, from p Javen. Josephus says, the
Iberians in *4a come from V^n Thebal, in the Neighbour
hood of whom Ptolemy places the City of 77<a6a/, as preserv
ing the Marks of its ancient Original. The City Mjzaca,
mentioned by him, comes from 7^0 Masach, which we find
in Strabo, Book XII. and in Pliny, Book VI. 3. and in Ammea-
nus Marcellimis, Book XX. Add to this the Moschi, men
tioned by Strabo, Book XI. and in the First and Third Book
of Mela, whom Pliny calls Moschini, Book VI. Chap. p. and
we find in them and Pliny, the Moschiean Mountains. Jose-
vhus and others agree, that the Thrarians were derived from
ovn
54 OF THE TRUTH OF THE [Book I.
Footsteps in the Names of other Places and Na
tions,
D1n Tiras, and the Word itself shews it ; especially if we ob
serve, that the Greek Letter % x at first answered to the Syri-
ac Letter o s, as the place of it shews. Concerning those
tfcat are derived from ?J2ttm Aschanaz, the Place is corrupt in
Josephus ; but without Doubt Ascania, a Part of Phrygia and
Mysia, mentioned in Homer, comes from thence ; concerning
which see Strabo, Book XII. and Pliny, Book V. Chap. 32.
The Ascanian Lake, and the River flowing from it, we find
in Strabo, Book XIV. and in Pliny s forecited Fifth Book
Chap. 32. The Ascanian Harbour is in Pliny, Book. V. Chap. 30.
and the Ascanian Islands also, Book IV. Chap. 12. and Book
V. Chap. 31. Josephus says, the Paphlagonians are derived
from nan Ripath, by some called Riphataans, where Mda, in
his First Book puts the Riphacians. The same Josephus tells
us, that the <iwA aioleis comes from ntyV Alishah ; and the
Jerusalem Paraph rast agrees with him, in naming the Greeks
JEolians, putting the Part for the Whole; nor is it much un
like Hello, the Name of the Country. The same Josephus
also says that the Cilicians are derived from ty trnn Tarshish,
and proves it from the City Tarsia ; for it happens in many
Places, that the Names of the People are derived from the Names
of Cities. We have before hinted, that KtWw Kittion, is
derived from ona Chitim. The ^Ethiopians are called Chu-
seans by themselves, and their Neighbours, from tyiD Chvsft,
now; as Josephus observed they were in his Time; from
whence there is a River so called by Ptolemy ; and in the Ara
bian Geographer, there are two Cities which retain the same
Name. So likewise Miruf in Philo Biblius, is derived from
Dlya Mitzraim ; those which the Greeks call Egyptians, be
ing called by themselves and their Neighbours Mesori, and
the Name of one of their Months is Mt<np<, Mesiri. Cedrenus
calls the Country itself Mirfu, and Josephus rightly conjec
tures, that the River of Mauritania is derived from D1S Phut,
fliny mentions the same River, Book V. Chap. 1 . " Phut,
" and the neighbouring Phutensian Country, is so called to
" this Day." Jerom in his Hebrew Traditions on Genesis,
says, it is not far from Fesa, the Name remaining even now.
The |J>J3 Chenaan in Moses, is contracted by Sanchuniathon,
and from him by Philo Biblius, into Xr# Chna, you will find it
in Eusebius s Preparation, Book I. Chap. 10. and the Country
is called so. Stephanus of Cities, says, Chna was so called by
the Phoenicians. And St. Austin in his Book of Expositions
on the Epistles to the Romans, says, in his Time, if the Coun
try People that lived at Hippo were asked who they were, they
answered, Canaanites. And in that place of Eupolemus, cited
by
Sect. 16.] CHRISTIAN RELIGION. 55
lions. And which of the Poets is it, in which we
do
by Eusebius, Prepar. IX. 17. the Canaanites are called Mertrai*
rtiites. Ptolemy s Regima in Arabia Felix, is derived from
fJOjn Raamah, by changing j) into y g, as in Gomorrha and
other Words. Josephus deduces the Sabins, from 3D Saba, a
known Nation, whose chief City Strabo says, Book XVI.
was Saba, where Josephus p^ces the Sabateni, from nniD 6 a-
batah; there Pliny places the City Sobotale, Book VI. Chap. 28;
The Word O>an^ Lekabim, is not much different from the
Name of the Lybians ; nor the Word anDBJ Nephathim from
Nepata, a City of Ethiopia, mentioned by Pliny, Book VI.
Chap. 29. Nor Ptolemy s Nepata, or the Pharusi ia Pliny,
Book V. Ch. 8. from O DnVB Phatstrasim, the same as Ptole
my s Pkaurusians in Mthiopia. The City Sidon, famous in all
Poets and Historians, comes from njf Tzidon. And Ptolemy s
Town Gorosa, from >ttM*U Gergashi: And ^rca, a City of the
Phoenicians, mentioned by Ptolemy and Pliny, Book V. Ch. 15.
from pjMr&i. And Aradus, an Island mentioned in Strabo, Book
XVI. and P/iny, Book V. Chap. 20. and Ptolemy in Syria from
nm Arodi; and Amachus of /frcfo a mentioned by Herodotus
in his Euterpe and Thalia, from norr Hamathi; and the Efy-
Yes, Neighbours to the Mede*, from e^>j; EeftVw, mentioned
by 6Yra6o, Book XVI. Pliny, Book V. Ch. 26, and Livy,
Book XXXVII. Their Descendants in Phrygia are called
Elymites by Athenceus, Book IV. Every one knows, that the
Assyrians are derived from nw Ashur, as the Lydians are from
TiV Lurf; from whence comes the Latin Word izttft. Those
which by the Greeks are called Syrians, from the City my Tzar,
are called Aramites to this Day from OIK y*/YWW. For y ?z is
sometimes translated r t, and sometimes <r $ ; whence the City
*ny Tzur, which the Greeks call Tyre; is by Ennius culled Sar-
ro, and by others Sina and Tia. Strabo, Book XVI. to
wards the End : " The Poet mentions the Arimites, whom
" Possidonivs would have us to understand, not to be any Part
" of Syria, or Cilicia, or any other Country, but Syria it-
" self." And again, Book XIII. " Some mean Syrians by
" Arimites, whom they now call . Aramites" And in the
First Book : " For those we call Syrians, are by themselves
" called Aramites." The Country Ausanitis, mentioned by
the Seventy in Job, is derived from fin Hutz. Aristxus calls
it Austias. And the City Cholla, placed by Ptolemy in Syria,
from h\T\Chol; and the City Gindarus in Ptolemy, from nru
Geher; and the Gindaren People in P/i#, Book V. Chap. 23.
in Calia-Svrief. And the Mountains Masias, not far from
Nisihus, mentioned by Strabo, Book XI. and Ptolemy, in Me-
sopstamia, is derived from ttfD Ma*A. The Names mp Jok-
tan
5$ OF THE TRUTH OF THE [Book I.
do not find Mention made of (a) the Attempt to
climb
tan, and niBiyrt Hatzoramuth, and iVin Holan, are repre
sented by the Arabian Geographers, under the names of Bal-
satjaktan, Hadramuth, and Chaulan; as the learned Capell ob
serves. The River Ophar ; and the People called Opharitet,
near Maeotis, Pliny, Book VI. 7 it" I mistake not retain the
Name iBtN Ophar ; and those Cities, which Maset mentions
in this Place, appear to be the most ancient, by comparing of
Authors. Every one knows from whence Babylon is derived.
*pK Arach in Aracca, placed by Ptolemy, in Susiana; from
whence come the Araccean Fields in Tibulhis, as the famous
Salmasius, a Man of vast reading, observes. Acabene, a Cor
ruption of Acadene, is derived from 1DN Achad, as is preba-
bly conjectured by Franciscus Junius, a diligent Interpreter of
Scripture, who has observed many of those Things we hav
been speaking of, ruVa Chalnah is the Town of Caunisus on
the River Euphrates, whose name Ammianus tells us, in his
Twenty-third Book, continued to his Time. The Land ipJttf
Senaar, is the Babylonian Senaat, in Hwiiceus Milesius, which
Place Josephus has preserved in his Ancient Histury, Book I.
Ch. 7. and in his Chronicon ; as has Eusebius in his Preparation.
He wrote the Affairs of Phoenicia ; whom also Stephens had
read. Again y being changed into y g, Ptolemy, from hence
calls the Mountain Singarus in Mesopotamia. And Pliny men
tions the Town Singara, Book V. Ch. 24. and henoe the Siaga-
rancean Country in Sextus Rufus, nM^Ninerek is undoubtedly the
Ninos of the Greeks contracted; thus in Sardanapalus s Epitaph:
J who great Ninus rul d am now but Dust.
The same we find in Theognis and Strabo, Book XVI. and
Pliny, Book XI. Chap. 13. whose Words are these. " Ninv,s
" was built upon the River Tigris, towards the West, a beau-
" tiful City to behold." Lacan, Book III. " Happy Ninus,
" as Fame goes." The Country Calachena has its Name
from the principal City nVs Chala: Strabo, Book XI. and
afterwards, in the Beginning of Book XVI. fDT Resin is Re-
saina in Ammianus, Book XXIII. Sidon every one knows, nvy
Azzah, is without Doubt rendered Gaza in Palestine, by
changing, as before, the Letter y intoy^: It is mentioned
by Strabo, Book XVI, and Mela, Book I. who calls it a large
and well fortified Town ; and Pliny, Book XV. Ch. 13. and
Book VI. Chap. 28. and elsewhere. n")BO Sophira, is Helio-
polis, a City of the Sipparians, in that Place of Abydenus, now
quoted. Sippara is by Ptolemy placed in Mesopotamia, "m Ur
is the Castle Ur, mentioned by Ammianus, Book XXV. pn
Caran is Carra, famous for the slaughter of the Crassi.
(a) The Attempt to climb the Heavens, &c.} See Homer t
Odys, 30. and Ovid s Metamorphoses, Book I,
Sect.lfi.] CHRISTIAN RELIGION. 57
climb the Heavens? (a) Dwdorus Siculus, (I) Strabo*
Tacitus*
The Giants by "Report would Heaven have storm d.
See also Virgil t first Georgic, and Lvcan, Book VII. It is a
frequent way of speaking amongst all Nations, to call thos
Things which are raised above the common Height, Things
reaching to Heaven, as we often find in Homer, and Deul. i. 29.
and ix. 1. Josephus quotes one of the Sybils, I know not
which, concerning the unaccountable Building of that Town ;
the Words are these : " When all Men spoke the same Lan-
" gunge, some of them built a vast high Tower, as if they would
" ascend up into Heaven; but the Gods sent a wind, and over-
" threw the Tower, and assigned to each a particular Lan-
" guage ; and from hence the City of Babylon was so called."
And Eusebius in his Preparation, Book IX. Chap. 14. Cyril,
Book I. against Julian, quotes these Words out of Abydenus;
" som ay, that the first men who sprung out of the Earth,
" grew proud upon their great Strength and Bulk, and boasted
" that they could do more than the Gods, and attempted to
" build a Tower, where Babylon now stands; but when it came
" nigh the Heavens, it was overthrown upon them by the
" Gods, with the Help of the Winds, and the Ruins are called
" Babylon. Men till then had but one Language, but the Gods
divided it, and then began the War betwixt Saturn and
" Titan." It is a false Tradition of the Greeks, that Babylon
was built by Semiramis, as Berosus tells us in his Chaldaics, and
Josephus in his First Book against Appion ; and the same Error
is refuted by Julius Firmicus, out of Philo Biblius, and Darothetu
Sidonius. See also what Eusebius produces out of Eupolemus,
concerning the Giants and the Tower, in his Gospel Preparat,
Book XX. Chap. 17.
() Diodorus Siculus, &c.] Book XIX. where he describes
the Lake Asphaltitis: " The neighbouring Country burns with
" Fire, the ill Smell of which makes the Bodies of the Inha-
" bitants sickly, and not very long lived." (See more of this
in our Dissertation added to the Pentateuch, concerning the
burning of Sodom. Le Clerc.)
(6) Strabo, &c.] book XVI. after the Description of the
Lake Atphaltitis: There are many Signs of this Country s
" being on Fire : for about Masada they shew many cragged
" and burnt Rocks, and in many Places Caverns eaten in,
" and Ground turned into Ashes, Drops of Pitch falling
" from the Rocks, and running Waters stinking to a great
" Distance, and their Habitations overthrown ; which makes
" credible a Report amongst the Inhabitants, that formerly
f* ther were thirteen Citi inhabited there, the chief of
" which
$* OF THE TRUTH OF THE [Book I.
(a) Tacitus, (I) Pliny, (c) Solinus, speak of
the Burning of Sodom, (d) Herodotus, Dio-
dorus,
"which was Sodom, so large as to be sixty Furlongs round;
* but by Earthquakes and Fire breaking out, and by hot Waters
" mixed with Bitumen and Brimstone, it became a Lake, as we
" now see it; the Rocks took Fire, some of the Cities were
** swallowed up, and the others forsaken by those Inhabitants
" that could flee away."
(a) Tacitus, &c.] In the Fifth Book of his History ; " Not
" far from thence are those Fields which are reported to have
" been formerly very fruitful and had large Cities built in
l them, but they were burnt by Lightning ; the Marks of
" which remain ; in that the Land is of a burning Nature,
" and has lost its Fruitfulness. For every Thing that is
" planted, or grows of itself, as son as it is come to an Herb
" or Flower, or grown to its proper Bigness, vanishes like Dust
" into nothing."
(&) Pliny, &c.] He describes the Lake Asphaltitis, Book V.
Chap. 16. and Book XXXV. Chap. 15.
(c) Solinus, &c.] In the 36th Chap, of Salmanus s Edition;
* At a good Distance from Jerusalem, a dismal Lake extends
** itself, which was struck by Lightning, as appears from the
44 black Earth burnt to Ashes. There were two Towns there,
" one called Sodom the other Gomorrah ; the Apples, that grow
" there, cannot be eaten, though they look as if they were
" ripe; for the outward Skin incloses a Kind of sooty Ashes,
" which pressed by the least Touch, flies out in Smoke, and
** vanishes into fine Dust."
(rf) Herodotus, &c.] With some little Mistake. The Words
are in his Euterpe: " Originally only the Colchians, and
" Egyptians, and ^Ethiopians were circumcised. For the Phae-
" nicians and Syrians in Palestine, confess they learned it from
* the Egyptians* And the Syrians who dwell at Thermodoon,
" and on the Parthenian River, and the Macrons, their Neigh-
" bours, say, they learnt it of the Colchians. For these are
* the only men that are circumcised, and in this Particular
* agree with the Egyptians. But concerning the ^Ethiopians
* and Egyptians, I cannot affirm positively, which learned it
" of the other," Josephus rightly observes, that none were
circumcised in Palestine Syria, but the Jews; in the Eighth
Book, Chap. 14. of his Ancient History, and First Book against
tdppion. Concerning which Jews, Juvenal says, " They take
" oii: -ie Foreskin ;" and Tacitus, " that they instituted cir-
" cumcising themselves, that they might be known by such
" Distinction: *
Sect, 16.] CHRISTIAN RELIGION. 59
dorus, (a) Strabo, (b) Philo Biblius, (c) testify the
ancient Custom of Circumcision, which is con
firmed by those Nations (d) descended from Abra
ham,
" Distinction :" See Strabo, Book XVII. But the Jews ar
so far from confessing that they derived this Custom from th
Egyptians, that, on the contrary, they openly declare, that
the Egyptians learnt to be circumcised of Joseph. Neither
were all the Egyptians circumcised, as all the Jews were, as
we may see from the Example of Appion, who was an Egyptian,
in Josephus. Herodotus undoubtedly put the Phcenicians for
the Idumaeans ; as Aristophanes does in his Piay called the Birds,
where he calls the Egyptians and Phoenicians, The Circumcised.
Ammonius of the Difference of Words, says, The IdumctanS
** were not originally Jews, but Phcenicians and Syrians,"
Those ^Ethiopians which were circumcised, were of the Posterity
of Kcturah, as shall be observed afterwards. The Colchians
and their Neighbours were of the Ten Tribes that Salmanasar
carried away, and from thence some came into Thrace. Thus
the Scholiast on Aristophanes s Acharncnses, savs, " Thai the
" Nation ef the Odomants is the same as the Thradans ; they
" are said to be Jews." Where, by Jews, are to be under
stood, improperly, Hebrews, as is usual. From the ^Ethiopians,
Circumcision went across the Sea into the New World, if it be
true what is said of the Rite s being found in many Places of
that World. (The Learned Dispute whether Circumcision wag
instituted first amongst the Egyptian* or amongst the Jews, con
cerning which see my Notes upon Genesis xvii. 30. If Clerc.)
(a) Diodorus, &c.] Book I. of the Colchians : " That this
" Nation sprang from the Egyptians, appears from hence, that
" they arc circumcised after the Manner of the Egyptians ;
" which Custom remains amongst this Colony, as it does
" amongst the Jews." Now since the Hebrews were of old
circumcised ; it no more follows from the Colchians being cir
cumcised, that they sprang from the Egyptians, than that they
sprang from the Hebrews, as we affirm they did. He tells us,
Book III. that the Troglodites were circumcised, who were a
Part of the ^Ethiopians.
(b) Strabo, &c.] Book XVI. concerning the Troglodites :
11 Some of these are circumcised, like the Egyptians." In
the same Book he ascribes Circumcision to the Jews.
(c) Philo Biblius, c.] In the Fable of Saturn, in Eusebivg
Book I. Chap. 10.
(rf) Descended from Abraham, &c.] To which Abraham, that
the Precept o| Circumcision was first of all given, Theodorus
tells
6$ OF THE TRUTH OF THE [Book I.
Jiam, not only Hebrews, but also (a) ldum<*:ans t
Ismaelites, () and others (c). The History vtAbra-
ham,
tells us in his Poem upon the Jews ; out of -which Eusebiut
has preserved these Verses in his Gospel Preparation, Book IX.
Chap. 22.
He who from Home the righteous Abraham brought,
Commanded him and all Ms House, with Knife
To circumcise the Foreskin. He obeyed,
(a) Uumceans, &c.] So called from Esau, who is called
O<ruo Ousoos, by Philo Eiblius. His other Name was Edom,
which the Greeks translated *E f trfp Eruthran, from whence
comes the Erythrcean Sa, became the ancient Dominions of
Esau and his Posterity extended so far. They who are igHo-
rant of their Original, confound them, as we observed, with
the Phoenicians. Ammonius says, the Idumaans were circum
cised ; and so does Justin, in his Dialogue with Tiypho; and
Epiphanius against the Ebionites. Part of these were Homer ites,
who, Epiphanius against the Ediwites tells us, were circum
cised in his Time.
(6) Ismaelites, &c.] These were circumcised of old, but on
the same Year of their Age as Ismael. Josephus, Book I.
Chap. 12 and 13. " A Child was born to them, (viz. Abra-
" ham and Sarah) when they were both very old, which they
" circumcised on the Eighth Day ; and hence the Custom of
" the Jews is, to circumcise after so many Days. But the
" Arabians defer it Thirteen Years : for Ismael, the Father of
" that nation, who was the Child of Abraham by his Concu-
" bine, was circumcised at that Age." Thus OrtgC* in his
excellent Discourse against Fate, which is extant in Evsebius,
Book VI. Chap. 11. And in the Greek Collection, whose Title
is Qiboiutbi* ; " I don t know how this can be defended, that
< there should be just such a Position of the Stars upon every
one s Birth in Judcta, that upon the Eighth Day they must
< be circumcised, made sore, wounded, lamed, and so in-
< flamed, that they want the Help of a Physician, as soon as
they come into the World. And that there should be such a
Position of the Stars to the Ismaelites in Arabia, that they
< must all be circumcised when they are Thirteen Years old ;
" fur so it is reported of them." Epiphanius, in his Dispute
against the Ebionites, rightly explains these Ismaelites to be the
Saracens, for the Safacens always observed this Custom, and th
Turks had it from ttem.
(c) And others, &c.] Namely those that descended from Ke-
turah, concerning whom there is a famous Place of Alexander
Sect. 16,] CHRISTIAN RELIGION. tfl
bam, Isaac, Jacob and Joseph, agreeable with Mo
ses, (a) was extant of old in (b) Philo Biblius out
the Historian in Josephus, Book I. Chap. 16. which Eusebius
quotes in his Gospel Preparation, Book IX. Chap. 20. Cleode-
mus the Prophet, who is called Malchus, in his Relation of
the Jews, gives us the same History as Moses their Lawgiver,
viz. " That Abraham had many Children by Keturah, to three
" of which he gave the Names Afer, Asser, and Afra. As*
41 syria is so called from Asser ; and from the other two, Afcr,
" and Afra, the City Afra, and the Country Africa is deno-
" minated. These fought with Hercules against Libya and
" Antaus. Then Hercules married his Daughter to Afra : Ha
* had a Son of her, whose Name was Deodorus, of whom,
14 wat born Sophon, whence the Barbarians are called So*
M phaces."
Here the other Names, through the fault of the Tran
scribers, neither agree with Moses, nor with the Books of Jose
phus and Eusebius, as we have them now. But A0i is un
doubtedly the same as iBtf Apher in Moses. We are to under
stand by Hercules, not the Thcbean Hercules, but the Phoenician
Hercules, much older, whom Phifo Biblius mentions, quoted by
Ensebius often, in the forementioned 10th Chapter of the First
Book of his Gospel Preparation. This is that Hercules, who,
Sallust says in his Jugurthine War, brought his Army int
Africa. So that we see whence the ^Ethiopians, who were a great
Part of the Africans, had their Circumcision, which they had
in Herodotus s Time; and even now, those that are Christians
retain it, not out of a religious Necessity, but out of Respect
to so ancient a custom.
(a) Was extant of old, &c.] Scaliger thinks that several
Things which Eusebius has preserved out of Philo Eiblius t
certainly relate to Abraham : See himself in his Appendix
to the Emendation of Time. There is some reason to doubt
of it.
(4.) Philo Biblius, &c.] How far we are to give Credit to
Philo s Sanchuniathon, does not yet appear ; for the very learned
Henry Dodwill has rendered his Integrity very suspicious in
his English Dissertation on Sanchuniathon s Ph&nician History
published at London, in the Year l6si, to whose Arguments
we may add this, that in his Fragment* there is an absurd
Mixture of the Gods unknown to the Eastern Grecians in the
first Times, with the Deities of the Phoenicians, which th
Straitness of Paper will not allow me to enlarge upon.
Lc Clerc.
Of
62 OF THE TRUTH OF THE [Book I.
of Sanchuniathon, in (a) Berosus, (I) Hecataus,
(c) Damascenus , (J) Artapanus, Eupo JemuSy Deme-
trius> and partly (e) in the ancient Writers of the
Orphic
(a) Berosus, &c.] Josephus has preserved his Words in his
Ancient History, Book I. Chap. 8. " In the tenth Generation
" after the Flood, there was a man amongst the Chaldeans,
" who was very Just and Great, and sought after Heavenly
" Things." Now it is evident from Reason, that this ought
to be referred to the Time of Abraham.
(b) Hecatceus, &c.] He wrote a Book concerning Abraham,
which is now lost, but was extant in Josephus s time.
(c) Damascenus, &c.] Nicolaus that famous Man, who was
the Friend of Augustus and Herod, some of whose Relicks
were lately procured by that excellent person, Nicholas Peire-
sius; by whose Death, Learning, and learned Men had a very
great Loss. The Words of this Nicolaus Damascenus, Josephus
relates in the forecited Place : " Abraham reigned in Damascus,
" being a Stranger who came out of the Land of the Chaldxans,
" beyond Babylon ; and not long after, he and these that be-
" longed to him, went from thence into the Land called Ca-
" naan, but now Jvdce, where he and those that descended
" from him dwelt, of whose Affairs I shall treat in another
" Place. The Name of Abraham is, at this Day, famous in
" the Country about Damascus, and they show^us the Town
which from him is called Abraham s Dwelling."
(d) Aitapanits, Eupolemus, &c.] Eusebius in his Preparation,
Book IX. Ch. 16, 17, 18, 21, 23, has quoted several Things,
under these Men s Names, out of Alexander the Historian, but
the Places are too long to be transcribed ; nobody has quoted
them before Eusebius. But the Fable of the Betkulians, which
Eusebius took out of fhilo Biblius,. Prepar. Book I. Chap. 10.
came from the Altar of Bethel, built by Jacob, mentioned
Gen. xxxvi.
(e) In the ancient Writers, &c.] For certainly those that wt
find inClemensAlexandrinus, Strom. V. and Eusebius, Book XIII.
Chap. 12. can be understood of no other.
The Maker of alt Things is known to none,
But one of the Chaldzean Race, his Son
Only begotten, who well understood
The Starry Orb^ and by what Laws each Star.
Mows round the Earth, embracing all Things in it.
Where Abraham is called only begotten, as in Isaah li. 2. nHMi
Achad We have before seen in Berosus, that Abraham was
l famous
Sect. 16\] CHRISTIAN RELIGION. . $3
Orphic Verses ; and something of it is still extant
in(tf) Justin, out of Trogus Pompeius. (I) By almost
all which, is related also the History of Moses,
and his principal Acts. The Orphic Verses ex
pressly mention (c) his being taken out of the Wa-
famous for the Knowledge of Astronomy ; and Evpolemus, in
Eusebius says of him, " that he wars the Inventor of Astronomy
" among the Chaldceans."
(a) In Justin, &c.] Book XXXVI. Chap. 2. " The Ori-
" ginal of the Jews was from Damascus, an eminent City iu
" Syria, of which afterwards Abraham and Israel were Kings."
Tregus Pompeius calls them Kings, zsNicolaus did ; because they
xercised a Kingly Power in their Families ; and therefore thej>
are called Anointed, Psalm, cv. 15.
(b) By almost all which, &c.] See Eusebius in the foremen-
tioned Book IX. Chap. 26 , 27, 23. Those Things are true,
which are there quoted out of Tragicus Judceus Ezechiel, Part
of which we find in Clemens Alexandrines, Strom. I. who re
ports out of the Books of the Priests, that an Egyptian was
slain at Moses s Word ; and Strom. I. he relates some Things
belonging to Moses, out of Artapanus, though not very exact
ly. Justin out of Trogus Pompeius, says of Moses, " He was
" Leader of those that were banished, and took away the
" sacred Things of the Egyptians : which they endeavouring
" to recover by Arms, were forced by a Tempest to return
" home ; and that Msses having entered into his own Country
" of Damascus, took possession of Mount Sinah ;" and what
follows, which is a Mixture of Truth and Falsehood, where
we find Arvas written by him, it should be read Arnas, who
is Aaron, not the Son, as he imagines, but the brother of Moses,
and a Priest. %
(c) His being taken out tfthe Water, &c.] As the great 5c#-
liger has mended the Place ; who with a very little Variation,
of the Shape of a Letter, instead of JAoyi/ns hulogenes, as it is
quoted out of Aristobulus, by Eusebius, in his Gospel Preparat.
Book XIII. Chap. 12. bids us read w JlsytvJij hudogenet, born of
the Water. So that the Verses are thus :
So was it said of old, so he commands
Who is born of Water, who received from God
The two great Tables of the Moral Law.
The ancient Writer of the Orphic Verses, whoever he was,
added these Words, after he had said, that there was but one
God to be worshipped, who was the Creator and Governor of
the World.
ter,
$4 OF THE TRUTH OF THE tBook I,
ter, and the two Tables that were given him by
God. To these we may add (a) Pohmon : (b) And
several Things about his coming out of Egypt,
from the Egyptian Writers, Menetho, Lysima-
thus, Cheer emon. Neither can any prudent Man
think it at all credible, that Moses, (c) who had so
many enemies, not only of the Egyptians, but
also of many other Nations, as the (d) Idumaans,
(a) Polemon, &c.] He seems to have lived in the Time of
Ptolemy Epiphanes; concerning which, see that very useful
Book of the tamous GerrardVossius, of -the Greek Historians,
Africanus says, the Greek Histories were wrote by him ; which
is the same Book Athenxus calls, EAAJ)fx>. His Words are
these: " In the Reign of Apis the Son of Phoroneus, Part of
the Egyptian Army went out of Egypt, and dwelt in Syria,
" called Palestine not far from Arabia." As Africanus pre
served the Place of Polemon, so Eusebius, in his Chronology,
preserved that of Africanus.
(b) And several Things, &c.] The Places are in Joseph*
against Appion, with abundance of Falsities, as coming from
People who hated the Jews; and from hence Tacitus took his
Account of them. But it appears from all these compared
together, that the Hebrews descended from the Assyrians, and
possessing a great Part of Egypt, led the Life of Shepherds ;
but afterwards being burthened with hard Labour, they came
out of Egypt under the command of Moses, some of the Egyp
tians accompanjing them, and went through the Country of
the Arabians, unto Palestine Syria, and there set up Rites con
trary to those of the Egyptians : But Josephus in that learned
Book has surprizingly shewn, how the Egyptian Writers, in
the Falsities which they have, here and there, mixed with
this History,, differ with one another, and some with them
selves, and how many ages the Books of Moses exceed thir$
in Antiquity.
(c) Who had so many Enemies, &c.] From whom they went
away, by Force, whose Laws the Jews abolished concerning
the implacable Hatred of the Egyptians against the Jews; see
Philo against Flaccus, and in his Embassy; and Josephus in each
Book against Appion.
(d) The Idumsans, &c.] Who inherited the ancient Hatred
between Jacob and Esau : which was increased from a nevr
Cause, when the Idumceans denied the Hebrews a Passage,
Nvmb. xx. 14.
1 jlrabiant,
Sect. 16.] CHRISTIAN RELIGION. 65
(a) Arabians and (I) Phoenicians, would venture
to relate any thing concerning the Creation of
the World, or the Original of Things, which
could be confuted by more ancient Writings, or
was contradictory to the ancient and received
Opinions : Or that he would relate any Thing of
Matters in his own Time, that could be con
futed by the Testimony of many Persons then
alive, (c) Diodorus Siculus> and (d) Strabo, and
Pliny,
(a) Arabians, &c.] Those I mean, that descended from
Isinad.
(b) Phoenicians, &c.] Namely, the Canaanites, and the
neighbouring Nations, who had continual Wars with the
Hebrews.
(c) Diodorus Siculus, &c.] In his First Book, where he
treats of those who made the Gods to be the Authors of their
Laws, and adds: " Amongst the Jews was Moses, who called
" God by the Name of !, lao," where by I*#, lao, he
means mn Jehovah, which was so pronounced by the Ora
cles, and in the Orphic Verses mentioned by the Antients,
and by the Basilidian Heritics, and other Gnostics. The
same Name the Tynans, as we learn from Philo Biblius, pro
nounced IsW, leno, others !, laou, as we see in Clemens
Akxandrinus. The Samaritans pronounced it !**, labai, as
we read in Theodoret; for the Eastern People added to the same
Words, some one Vowel, and some another ; from whence it is
that there is such Difference in the proper Names in the Old
Testament. Philo rightly observes, that this Word signifies
Existence. Besides Diodorus, of those who make mention of
Moses, the Exhortation of the Greeks, which is ascribed to Jus-
tin, names Appion, Ptolemy on Mandetias, Htllanicus, Philo-
chorus, Castor, Thallus, Alexander the Historian : and Cyril
mentions some of them in his First Book against Julian.
(d} Strubo, &c.] The Plac.e is in the Sixteenth Book,
where he thinks that Moses was an Egyptian Priest ; which he
had from the Egyptian Writers, as appears in Josephus : After
wards, he adds his own Opinion, which has some Mistakes in it.
Many who worshipped the Deity, agreed with him (Moses):
for he both said and taught, that the Egyptians did not
rightly conceive of God, when they likened him to wild
Beasts and Cattle; nor the Lybians nor the Greeks, in resem
bling him by a human Shape ; for God is uo other than-
F " thac
66 OF THE TRUTH OF THE [Book I,
(a) Pliny, (b] Tacitus, and after them (e) Dionysius
Long mus (concerning Loftiness of Speech) make
Mention of Moses, (d) Besides the Talmudists,
Pliny
" that Universe which surrounds us; the Earth, and the Sea,
" and the Heaven, and the World, and the Nature of all
" Things, as they are called by us. Who (says he) that has
" any understanding, would presume to form any Image like
" to these Things that are about us? Wherefore we ought to
" lay aside all carved Images, and worship him in the inner-
" most Part of a Temple worthy of him, without any Fi-
(t gure." He adds, that this was the Opinion of good Men :
He adds also, that sacred Rites were instituted by him, which
were not burdensome for the Costliness nor hateful, as pro
ceeding from Madness. He mentions Circumcision, the Meats
that were forbidden, and the like; and after he had shown
that Man was naturally desirous of civil Society, he tells us
that it is promoted by divine and human Precepts, but more
effectually by Divine.
(0) Pliny, &c.] Book XXX. Chap. 1. " There is
" another Sect of Magicians, which sprang from Moses"
And Jmenal :
They learn, and keep, and fear the Jewish lav,
Which Moses in his secret Volume gave,
(b) Tacitus, &c.] History V. Where, according to the
Egyptian Fables, Moses is called " one of those that were
" banished."
(r) Dionysius Longinus, Sec.] He lived in the Time of Au
relian the Emperor, a Favourite of Zenobia, Queen of the
Palmyrians. In this Book of the Sublime, after he had said,
that they who speak of God, ought to take Care to represent
him, a s Great and Pure, and without Mixture: He adds,
" Thus does he who gave Lairs to the Jews, who was an ex-
" traordinary Man, who conceived and spoke worthily of the
" Power of God, when he writes in the Beginning of his Laws,
let there be Earth, and it was so." Chalcidius took many
Things out of Moses, of whom he speaks thus: " Moses was
thewisest of Men, who, as they say, was enlivened not by
human Eloquence, but by Divine Inspiration.
(d) Besides the Talmudists, &c.] In the Gemara, in the
Title, Concerning Oblations, and the Chapter, All the Oblations
of the Synagogue. To which add the Tanchuma, or llmedcnu.
Mention if there rnado of the chief of Pharaoh s Magicians,
and
Sect. 16.] CHRISTIAN RELIGION. 61
(a) Pliny and (b)4puhius 9 speak of Jamnes and
Mambres, who resisted Moses in Egypt, (c) Some
Things there are in other Writings, and many
Things amongst the (d) Pythagoreans, about the
Law
and their Discourse with Moses is related. Add also Numcnius
Book I [. concerning the Jem. Eusebius quotes his Words
Book VIII. Chap. 8. " Afterwards Jamnes and Mambres
Egyptian Sprites, were thought to be famous for maaj ca i
Arts, about the Time that the Jews were driven out of
Egypt ; for these were they who were chosen, out of the
Multitude of the Egyptians, to contend with Mustcus the
Leader of the Jem, a man very powerful with God bv
Prayers; and they seem to be able to repel those sore
Calamities which were brought upon Egypt by Musceus"
Where Moses is called MUSCEUS, a Word very near it as is cus
ternary with the Greeks, as others call Jesus, Jason ; and Saul
Paid: Origen against Celnu refers us to the same Place ofNume
mus. Artopanusm the same Eusebius, Book IX. Chap. 27. calls
them the Priestt of Memphis, who were commanded by the* Kin?
to be put to Death, if th; ; y did not do Things equal to Moset?
(a) Pliny, &c.] In the fo recited Place.
(l>) Apuleius, &c.] In his Second Apologetic.
(c) Some Things there arc, &c.] As in Strata, Tacitus, and
Thcophrastuf , quoted by Porphyry, in his Second Book against
eating living Creatures, win-re he treats of Priests and Burnt-
pflferfngs; and in the Fourth Book of the same Work, where
he speaks of Fishes, and other living Creatures, that were for
bidden to be eaten. See the PlaoeV Heca aus, in Josephu**
>ook against Appion, and in Eusebius t Preparat Book IX
Chap. 4. You have the Law of avoiding the Customs of
strange Nations, in Justin s and Tacitus s Histories- of not
eating Swine s Flesh, in Tacilits s Juvenaf, Plutarch s Sympos.
iv and Macrobius from the Ancients. In the same Place of
Plutarch, you will find mention of the Levit.es, and the pitch
ing of the Tabernacle.
(d) Pythagoreans, &c.] Hermippus in the Life of Pvtha*o-
ras, quoted by Josephus against Appion, Book II These
Things he said and did, imitating the Opinion of the Jem
and Thracians and transferring them to himself; for truly
this Man took many Things into his own Philosophy, from
"the Jewish Laws." To abstain from Creatures that die of
themselves, is put among the Precepts of Pytheg9ras, by Hie-
r ^ rocles,
$8 OF THE TRUTH OF THE [Book f,
Law and Rites given by Moses, () Strata and Jus
tin, out of Trogus, remarkably testify concerning
the Religion and Righteousnessof the ancient .Jews:
So that there seems to be no need of mentioning
what is found, or has formerly been found of Jo
shua and others, agreeable to the Hebrew Books ;
seeing, that whoever gives credit to Moses (which it
is a shame for any one to refuse) cannot but believe
rocks, and Porphyry in his Epistle to Anebo, and Mian, Book
IV that is, out of Lent. iv. 15. Deut. xiv. 21. "Thou
" shall not engrave the Figure of God on a Ring, is taken
out of Pythagoras, ; n Malc/nis s or Porphyry s ^Exhortation to
Philosophy, and in Diogenes Laertius: and this from the Second
Commandment. " Take not away that which thou didst not
place " Josephvs, in his Second Book against Appion, puts
amonest the Jewish Precepts, and Philostratus amongst the
Pythagoreans. Jamblicut says, A tender and fruitful Tree
"ought not to be corrupted or hurt." which he had out of
Deuteronomy xx. 19- The forementioned Henu&U ascribes
this to Pithagoret, not to pass by a Place where an Ass was
set upon his Knees: The foundation of which is the Story
in Nun*, xxii. 27- Porphyry acknowledges that Plato took
ma-v Thin-s from the Hebrew. You will see Part of them
in Easebiwfs Preparation. (I suspect that Hermippus, or Jose-
phus, instead of Jews, should have said /(tea**, that is, the
Priest of Jupiter Idceus in Crete, whom Pythagoras envied. See
Sir John Marshal s Collection of these, in his Tenth Age of
the Egyptian Affairs. Le Clerc.)
(a) Strabo and Justin, &c.] Strabe in his Fourteenth Book,
after the History of Moses, says, " That his followers tor a
" considerable Time, kept his Precepts, and were tru y nghte-
"ms and wodly." And a little after he says that those who
believed Mww, "worshipped God and were Lovers of
" Equity. And Justin thus says, Book XXXVI. Chap. 2.
" Whose Righteousness (viz. the Kings and Priests) mixed
with Rclim-n, increased beyond Belief." Aristotle also (wit
ness Clcarchus in his Second Book of Sleep, which J**?***
transcribed) gives a great Character o( a Jew whom he had
seen" of his Wisdom and Learning. Tacitus, among his many
Falsities sayt this one Truth, that the Jews worshipped
" that Supreme and Eternal Being, who was immutable, and
< could not perish; " that is, God (as Dion Cassnis speaks,
treating of the same Jews) " who is inetTable and invisible.
those
Sect. 16.] CHRISTIAN RELIGION. 69
those famous Miracles done by the Hand of God;
which is the principal Thing here aimed at. Now
that the Miracles of late Date, such as those of
(a) E/ija, Elisha, and others, should not be coun
terfeit, there is this further Argument ; that in
those Times Judcea was become more known, and
because of the Difference of Religion was hated
by the Neighbours, who could very easily confute
the first Rise of a Lie. The History of Jonah s
being three Days in the Whale s Belly is in (b)
Lycophron and jEneus Gazeus, only under the Name
of Hercules ; to advance whose Fame, every thing
that was great and noble used to be related of
him, as (c) Tacitus observes. Certainly nothing
but the manifest Evidence of the History could
compel Julian (who was as great an enemy to the
Jews as to the Christians) to confess (d) that there
were some Men inspired by the Divine Spirit
amongst the Jews, and (e) that Fire descended
from
(rz) Elijah, &c.] Concerning whose Prophecy Euscbius says,
Prep. Book IX. Chap. 30. that Euptlemus wrote a Book. In
the 3,9th Chapter of the same Book, Euscbius quotes a Place, of
his, concerning the Prophecies of Jeremiad.
(6) Lycophron, &c,] The Verses are these :
Of that three-nighted Lion, whom of old,
Triton sjicrce Dog with furious Jaws devour d,
Within whose Bowels, tearing his Liver,
He rolled, burning with Heat, though without Fire,
His Head with Drops of Sweat bedew" d all o er,
Upon which Place Tzetses says, " because he was three Days
" within the Whale." And JEncus Gazcits in Tkeop/trastus :
" According to the Story of Hercules, who was saved by a
" Whale swallowing him up, when the Ship in which he sailed
" was wrecked."
(c) Tacitus, &c.] And Servius, as Varro and Verrius Flac-
cus affirm.
(c/) That there were some, &c.] Book III. in Cyril,
(e) That Fire descended, &c.] Julian in the Tenth Book
of Cyril : "Ye refuse to bring Sacrifices to the Altar and offer
them,
70 OF THE TRUTH OF THE [Book I.
from Heaven, and consumed the Sacrifices of
Moses and Rlias. And here it is worthy of Obr
servation, that there was not only very (a) severe
Punishments threatened amongst the Hebrews, to
any who should falsely assume the Gift of Prophecy,
() but very many Kings, who by that Means
might have procured great Authority to them
selves, and many learned Men, (c] such as Esdras
and others, dared not to assume this honour to
themselves ; (d) nay, some Ages before Christ s
Time, nobody dared to do it. Much less could
so many thousand People be imposed upon, in
avouching a constant and public Miracle, I mean
" them, because the Fire does not descend from Heaven and
f< consume the Sacrifices, as it did in Moses s Time : This
happened once to Moses, and again long after to Elijah the
" Tishbite." See what follows concerning the Fire from Hea
ven. Cyprian, in III, of his Testimonies, says, " That in,
" Sacrifices, all those that God accepted of, Fire came down
" from Heaven, and consumed the Things sacrificed." Me-
nander also in his P/uenivian History, mentions that great
Draught, which happened in the Time of El/as, tha.t is, whe.r.
Ithobalus reigned amongst the Tyrians, See Joscphus in his An~
dent History, Book VIII. Chap. 7.
(a) Severe Punishments, &c.] See Dcut. xiii. 5. xviii. 20.
and the following.
(b) But very many Kings, c.] Nobody dared to do it after
David.
(c) Suck as Esdras, &c. The Hebrews used to remark u| on
those Times, " Hitherto the Prophets, now begin the WLe
"Men."
(rf) Nay, some Ages before Christ s Time, &c.] Therefore in
the First Book of Maccabees, iv. 46. we read, that the Stones
of the Altar which were defiled were laid aside, " until there
" should come a Prophet to shew what should be done with
" them." And in the ixth Chap. Ver. 27. of the same Bookj:
" So was there a great Affliction in Israel, the like whereof
" had never been since the Time that there were no Prophets
" amongst them." The same we find in the Talmud, in, the
Title concerning the Council.
that
Sect. 16. ] CHRISTIAN RELIGION. 71
(a) that of the Oracle, () which shined on the
High Priest s Breast, which is so firmly believed
by ail the Jews, to have remained till the de
struction of the first Temple, that their Ances
tors must of Necessity be well assured of the
Truth ofit.
() That of the Oracle, c.] See Evodus xxviii. 30. Leoit.
viii. 8. Numb, xxvii. 21. Dent, xxxiii. 8. 1 Sam. xxi. 11.
xxii. 10, 23, 25. xxiii. 2, 5, 9, 10, 11, 12. xxviii. 6. Add
Nehem. vii. 6 5. And Josephus n Book III. 9. This is what is
meant by the Words tftrrvn fa , " the consulting (an Ora-
" cle) where you will have an Answer as clear as light itself."
In the Son of Si rack, XXXIII. 4-. For the Word 9&M, clear,
answers to the Hebrew cam Urim, and so the Seventy translate
it in the forecited Places, Numb, xxvii.21. 1 Sam. xxviii. 6. and
elsewhere ^iA<n, making clear, as Exod. xxviii. 2(>. Ln\ viii. 8.
They aJso translate Onn T/iumin,a.^,Snctv, Truth: the Egyptians
imitated this, just as Children do Men, Diodorits, Book I. re
lating the Affairs of the Egyptians, says of the Chief Judge,
" That he hath Truth hanging about his Neck." And again
afterwards, " The King commands that all Things necessary
" and fitting should be provided for the Subsistence of the
" Judges, and that the Chief Judge should have great Plenty.
" This Man carries about his Neck an Image of precious Stones
* hanging on a golden Chain, which they call Truth, and they
" then begin to hear Cases, when the Chief Judge has fixed
" this Image of Truth." And Milan, Book XIV. Chap. 24.
of his Various History. " The Judges in old Time amongst the
" Egyptians, were Priests, the oldest of which was Chief Priest,
" who judged every one; and he ought to be a very just Man,
" and one that spared nobody. He wore an Ornament about
" his Neck, made of Sapphire Stone, which was call^d Truth."
The Babylonish Genutra, Ch. I. of the Book called Joma, says,
that some things in the first Temple were wanting in the second,
as the Ark with the Mercy Seat, and the Cherubims, the Fire
coming from Heaven, the S/iccinah, the Holy Ghost, and the
Urim and Tkumim.
(b) Which shined on the High Priest s Brerrst, 4rc.] This is
a Conjecture of the Rabbins, without any Foundation from
Scripture. It is much more credible, that the Priest pronounced
the Oracle with his Mouth. See our Observations on Ej;od,
30. Nurnb. xxvii. 31. Le CYerp.
SECT
72 OF THE TRUTH OF THE [Book I.
SECT. XVII.
The same proved also from Predictions.
THERE is another Argument to prove the
Providence of God, very like to this of Miracles,
and no less powerful, drawn from the foretelling
pf future Events, which was very often and very
expressly done amongst the Hebrews ; such as the
(a) Man s being childless who should rebuild Je
richo ; the destroying the Altar of Bethel, by King
Josiah by Name (b) above three hundred Years
before it came to pass : So also Isaiah foretold the
(c) very Name and principal Acts of Cyrus ; and
Jeremiah the Event of the Siege of Jerusalem, after
it was surrounded by the Chaldeans ; and Daniel
(d} the Translation of the Empire from the dssy-
nans to the Medes and Persians, and (e) from them
to Alexander of Macedon ; (f) whose Successors to
Part of his Kingdom were to be the Posterity of
Lagus 2X\& Sekucus ; and what Evils the Hebrews
should undergo from all these, particularly (g] the
famous
(o) The Man s being childless, &c.] Compare Joshua vi. 26,
with 1 Kings xvi. 34.
(J) Above three hundred Years, &c.] CCCLXI. as Josephus
thinks in his Ancient History, Book X. Chap. 5.
(c) The very Name, &c.] Chap, xxxvii. xxxviii. For the
fulfilling, see Ch. xxxix. and Hi. Eusebius, Book IX. Ch. 3.9.
of his Pnparat. brings a Testimony out of Eupolcmus, both of
the Prophecy, and the fulfilling of it.
(d) The Translation of the Empire, &c.] Daniel i. 32. 39-
V. 28. vii. 5. viii. 3, 20, x. 20. xi. 2.
(e) From them to Alexander, &c.] In the forecited Ch. ii.
32 and 39. vii. 6. viii. 5, ,6, 7, S, 21. x. 20. xi. 3, 4.
(f) Whose Successors, &c.] Chap. ii. 33, 40. vii. 7, 19, 23,
24, viii. 22. x. 5, 6 , 7, 8, 9, 10, 11, 12, 13, 14-, 15, 1 6 , 17,
18, 19, 20.
(g) The famous Antiochus, &c.j vii. 8, 11, 20, 24, 25.
viii. 9, 10, 11, 12, 13, 14-, 23, 24, 25, 26. xi. 21, 22, 23, 24,
Sect. 17.] CHRISTIAN RELIGION. 73
famous Antiochus ; so very plainly, (a) that Por
phyry, who compared the Grecian Histories, extant
in his Time, with the ProphecieSj could not make
it out any other Way, but by saying, that the
Things ascribed to Daniel, were wrote after they
came to pass ; which is the same as if any one
should denv, that what is now extant under the
Name of rirgu t and was always thought to be his,
was writ by him in Augustus s Time. For there
was never any more Doubt amongst the Hebrews,
concerning the one, than there was amongst the
Romans, concerning the other. To all which may
be added, the many and express Oracles (b)
amongst those of Mexico and Peru, which fore
told the coming of the Spaniards into those Parts,
and the Calamities that would follow.
And by other Arguments.
(c) TO this may be referred very many Dreams
exactly agreeing with the Events ; which both as
to themselves and their Causes were so utterly un~
25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 4-0,
41, 42, 43, 44, 4o. xii. 1, 2, 3, 1 ). Josephus explains these
Places as we do, Book X. Ch. 12 ; and Book XII. Ch. 11 ;
and Book I. Ch. 1. of his Jewish War. Chrytottom II. against
the Jews ; making use of the Testimony of Josephus, and Pc-
lichronius, and other Greek Writers.
(c) That Porphyry, &c.] SeeJmwi upon Daniel throughout.
(/>) Amongst those o/ Mexico, &c.] (Garcil/azza de la Vega)
Inca, Acosta. Herrera, and others, relate strange Things of these
Oracles. See Peter Ciezza, Tome II. of the Indian Affairs.
(c) To this may be referred, &c.] What is here said, does not
so much prove the Existence of God, who takes Care of the
Affairs of Men; as that there are present with them some invisi
ble Beings, more powerful than Men, which whoever believes,
will easily believe that there is a God. For there is no Necessity
that all Things, which come to pass different from the common
Course of Nature, should be ascribed to God himself; as if
whatever cannot be effected by Men, or the Power of corporeal
Things must be done by him himself. Le C/crc,
known
74- OF THE TRUTH OF THE [Book I.
known to those that dreamed them, that ( they can
not without great Shamelessness be attributed to
natural Causes : of which Kind the best Writers
afford us eminent Examples, (a) Tertullian has
made a Collection of them in his Book of the
Soul ; (/>) and Ghosts have not only been seen,
but also heard to speak, as we are told by those
Historians who have been far from superstitious
Credulity; and by Witnesses in our own Age,
who lived in Sina, Mexico, and other Parts of Ame-
(fl) Tertullian has made aCollection, &c.] Chap. xlvi. where
he relates the remarkable Dreams of Astyages, of Philip of
fllacedon, of the Himerraan Woman, of Laodicc, of Mithridates,
of Il/yrian Balaris, of M. Tully, of Artorius, of the Daughter
ofPo/ycrates Samiits, whom Cicero calls his Nurse, ofCleononms
Picta, of Sophocles, ofNcoptokmus the Tragedian. Some of these
we find in Valerius Maximus, Book I. Chap. 7. besides that of
Calphurtria concerning Ctfsar, of P. Decius, and T. Manlius, the
Consuls, T.At miuSfM. Tully m his Banishment, Hannibal, Alex-
finder the Great, Simonides, Cratsus, the Mother of Dionysius the
Tyrant, C. Scntproitius Gracchus, Cassius of Parmenia, Aterius
Jiufiis the Roman Knight, Hamilcarthe Carthaginian, Alcibiades
the Athenian, and a certain Arcadian. There are many remark
able Things in Tultys Books of Divination ; neither ought we
to forget that of Pliny, Book XXV. Chap. 2. concerning the
Mother of one that was.fighting in Lusita/iia. And also those
of Antigonus and Artucules, who was the first of the Race of
theOsmanidiein the LipsianMonita, Book I. Chap. 5. and others
collected by the industrious Theodore Zuinger, Vol. V. Book IV.
the Title of which is concerning Dreams.
(l>) And Ghosts ha-cc not only, tStc.] See Plutarch in the Life
of Dion and Brutus, and Appiott of the same Brutus, in the
Fourth of his Civilla, and 1 lorus, Book IV. Chap. 1 . Add
to these Tacitus, concerning Curtius Rufns, Annal. XI. which
same History is in Pliny, Epist. XXVII. Book VII. together
with another; concerning that which that wise and courageous
Philosopher Athenodorvs saw at Athens, And those in Valerius
Maximum, Book 1. Chap. 8. especially that of Cabins the Epi
curean, who was frighted with the Sight of Cxsar, whom he
had killed ; which is in Lipsius, Book I. Chap. 5. of his Warn
ings. Many such Histories are collected by CrysippU9 t Plutarch
in his Book of the Soul, and Numenius in his Second Book of
the Soul * Immortality, mentioned by Origen, in his Fifth Book
against Cefws*
nca ;
Sect, 17, 18] CHRISTIAN RELIGION. 75
rica ; neither ought we to pass by (a) that com-
mon Method of examining: Persons Innocence, by
walking over red-hot Plow-shares, viz. Fire-
Ordeal, mentioned in so many Histories of the
German Nation, and their very Laws.
SECT. XVIII.
The Objection cf Miracles not being seen now, an*
swered.
NEITHER is there any Reason, why any one
should object against what has been said, because
no such Miracles are seen now, nor no such Pre
dictions heard. For it is sufficient to prove a Di
vine Providence, that there ever have been such.
Which being once established, it will follow, that
we ought to think God Almighty forbears them
now, for as wise and prudent Reasons, as he be
fore did them. Nor is it fit that the Laws given
to the Universe, for the natural Course of Things,
and that what is future might be uncertain, should
(a) That common Method, &c.] See the Testimonies of this
Matter, collected by Francis Juret, upon the 74th Epistle of
fWMi, Bishop of Chart res. Sophocles s Antigone tells us how old
this is where the. Tin-ban Relations of Oedipus speak thus :
We are prepared to handle red-hot Iron,
To pass through Fire, or to invoke the Gods,
That we are innocent, and did not do it.
Which we learn also from the Report of S/rabo, Book V arid
Phny s Natural Hist. Book VII. Chap. 2. >,nd &rw* upon
Virgil s Eleventh JEneid. Also those Things which were seen
of old, in tcronia s Grove upon the Mountain Soracte To
these Things which happened contrary to the common Course
ot Nature, we may add, I think, those we find made use of
to preserve Men s Bodies from being wounded by Arrows
See also the certain Testimonies concerning those who have
spoke after their Tongues were cut out upon the Account of
Religion, such as Justinian, Book I. Chapter of the Praetorian
Ofljce; concerning a Praet-ct in Africa. Procopius in the First
of h.s iVandalics, Victor Uticensis, in his Book 6f Persecutions
and sLiieas Gaza in Theophrastus,
always
76 OF THE TRUTH OF THE [Book I.
always, or without good Reason, be suspended,
but then only, when there was a sufficient Cause ;
as there was at that Time, when the Worship of
the true God was banished almost out of the
World, being confined only to a small Corner of
it, viz. Judaea ; and was to be defended from that
Wickedness which surrounded it, by frequent
Assistance. Or when the Christian Religion,
concerning which we shall afterwards particularly
treat, was, by the Determination of God, to be
spread all over the World.
SECT. XIX.
And of there being so much Wickedness.
SOME Men are apt to doubt of a Divine Pro
vidence, because they see so much Wickedness
practised, that the World is in a Manner over
whelmed with it, like a Deluge : Which they con
tend should be the Business of Divine Providence,
if there were any, to hinder or suppress. But the
Answer to such is very easy. When God made
Man a free Agent, and at Liberty to do well or
ill (reserving to himself alone a necessary and im
mutable Goodness) (a) it was not fit that he should
put
(o) It was not jit, &c.] Thus Tcrtullian against Murcian II.
" An entire Liberty of the Will is granted him either Way,
that he may always appear to be Master of himself, by
doing of his own Accord that which is good, and avoiding
of his own Accord that which is evil. Because Man, who
is in other Respects subject to the Determination of God,
ought to do that which is just, out of the good Pleasure of
his own free Will. But neither the wages of that which
is good or evil, can justly be paid to him who is found to
be good or evil, out of Necessity, and not out ef Choice.
And for this Reason was the Law appointed, not to exclude,
but to prove Liberty, by voluntarily performing Obedience
to it, or by voluntarily transgressing it; so that in either
Event the Liberty of the Will is manifest." And again
afterwards: " Then the Consequence would have been: that
" God would have withdrawn that Liberty, which was once
7 " granted
Sect. 1& 20.1 CHRISTIAN RELIGION. 77
put such a Restraint upon evil Actions, as was in
consistent with this Liberty. But whatever Means
of hindering them were not repugnant to such
Liberty ; as establishing and promulging a Law,
external and internal Warnings, together with
Threatnings and Promises ; none of these were
neglected by God : Neither would he suffer the
Effects of Wickedness to spread to the furthest ;
so that Government was never utterly subverted,
nor the Knowledge of the Divine Laws entirely
extinguished. And even those Crimes that were
permitted, as we hinted before, were not without
their Advantages, when made Use of either to
punish those who were equally wicked, or to chas
tise those who were slipt out of the Way of Vir
tue, or else to procure some eminent Example of
Patience and Constancy, in those who had made a
great Progress in Virtue, (a) Lastly, Even they
themselves, whose Crimes seemed to be over
looked for a Time, were for the most Part punish
ed, with a proportionable Punishment, that the
Will of God might be executed against them,
\vho acted contrary to his Will.
SECT. XX.
And that so great, as to oppress good Men.
AND if at any Time Vice should go unpunish
ed, or which is wont to offend many weak Persons,
" granted to Man, that is, would have retained within him-
" if he had interposed, h would then have taken away that
" Liberty, which his Reason and Goodness had given them."
OrigcA, in his Fourth Book against Ctlstts, handles this Matter,
as he uses to do others, very learnedly ; where, amongst other
Things, he says, " That you destroy the Nature of Virtue if
" you take away Liberty."
(a) Lastly, Even they themselves, &c.] Concerning this whole
Matter, see the Note at Sect. VIU.
some
74 OF THE TRUTH OF THE [Book I:
some good Men, oppressed by the Fury of the
Wicked, should not only lead a troublesome Life,
but also undergo an infamous Death ; we must not
presently from hence conclude against a Divine
Providence ; which, as we have before observed, is
established by such strong Arguments ; but rather,
with the wisest Men, draw this following Inference:
SECT. XXL
This may be turned 2/pon them, so as to prove, that
Souls survive Bodies.
THAT since God has a Regard to human
Actions, who is himself just; and yet these Things
come to pass in the mean Time ; we ought to
expect a Judgment after this Life, lest either re
markable Wickedness should continue unpunish
ed, or eminent Virtue go unrewarded and fail of
Happiness.
SECT. XXIL
Which is confirmed by Tradition.
In (a) order to establish this, we must first shew,
that Souls remain after they are separated from
their Bodies ; which is a most antient Tradition
derived from our first Parents (whence else could
it come ?) to almost all civilized People ; as ap
pears (/>) from Homer s Verses^ (c) and from the
Philo-
() In order to establish this, c.] Whoever has a mind to
read this Argument more largely handled, I refer him to C/iry*
sostom on 1 Cor. Ch. xv. and to his Ethics, Tome VI. against
those who affirm that human affairs are regulated by Damons:
And to his Fourth Discourse upon Providence.
(b~) From Homer s Verses, &c.] Especially on that Part call
ed MJWIM, concerning those that art: departed : To which may be
added, the like in Virgil, in Seneca s (Edipus, Lucan, Statius,
and that in Samuel, 1 Sam. xxviii.
(c) And from the Philosophers, &c.] Phcrecydes, Pythagoras,
and Plato, and all the Disciples of them. To these Justin
adds
Sect. 21, 22.] CHRISTIAN RELIGION, 79
Philosophers, not only the Greeks, but also the
ancient Gauls, (a) which were called Druids, and
() from the Indians called Brachmans, and from
those Things, which many Writers have related,
(c) concerning the Egyptians (d) and Thraciam, and
also by the Germans. And moreover, concerning
adds Empcd ides, and many Oracles in his Second Apologetic j
and Zenocrafes.
(a) Which -were called Druids, &c.] These taught that
Souls did not die. See Ctesar, Book VI. of the War with the
Gauls, and Strabo, Book IV. of the same. " These and others
say, that Souls are incorruptible;" (see also Lucan, Book I.
455.)
(6) And from the Indians called Brachmans, &c.] Whose
Opinion Strabo explains to us thus, Book XV. " We are to
" think of this Life, as of the State of a Child before it be
" born ; and of Death, as a Birth to that which is truly Life
" and happiness to wise Men." See also a remarkable Place
concerning this Matter, in Porphyry t Fourth Book, against
eating Living Creatures.
(c) Concerning the Egyptians, &c.] Herodotus in his Euterpe
says, that it was the Opinion of the Egyptians, " That the
" Soul of Man was immortal." The same is reported of them
by Diogtiies Laertius, in his Preface, and by Tacitus, Book V.
of his History of the Jens. " They buried rather than burnt
" their Bodies, after the Manner of the Egyptians ; they hav>
" ing the same Regard and Persuasion concerning the Dead."
See Diodorus Siculus, concerning the Soul of Osiris ; and Ser-
vius on the Sixth JEncid, most of which is taken from the
Egyptians.
(d) And Thracians, &c.] See again here, the places of
Hcrmippus, concerning Pythagoras, which we before quoted,
out of Josephus. Mela, Book II. concerning the Thracians,
says, " Some think, that the Souls of those who die, return
" again ; others, that though they do not return, yet they do
" not die, but go to a more happy Place." And Solinus con
cerning the same, Chap. X. " Some of them think, thai the
" Souls of those who die, return again ; others, that they do
" not die, but are made more happy." Hence arose that Cus
tom of attending the Funerals with great Joy, mentioned by
these Writers, and by Valerius Max. Book I. Chap. v. 12,
That which we before quoted out of the Scholiast upon Aris
tophanes, makes this the more credible, viz. that some of the
Hebrews of old came out of Thrace.
a Divine
80 OF THE TRUTH OF THE [Book I.
a Divine Judgment after this Life, we find many
Things extant, not only among the Greeks (a) but
also amongst the Egyptians (#) and Indians, as
Strabo, Diogenes, Laertius, and (c) Plutarch tell
us : To which we may acid a Tradition, that
the World should be burnt ; which was found
of old (d) in Hystaspes and the Sybils, and now
also (e) in Ovid (f) and Lttcan, and amongst
the
(fl) Bui also amongst the Egyptians, &c.] Diodonis Siculus,
Book I. says, that what Orpheus delivered, concerning Souls
departed, was taken from the Egyptians, Repeat what \vc
now quoted out of Tacitus.
(A) And Indians, &c.] Amongst whose Opinions, Strabo
Book XV. reckons that " Concerning the Judgments that are
" exercised amongst the Souls departed."
(c) And Plutarch, &c.] Concerning those whose Punish
ment is deferred by the Gods, and concerning the Face of the
Moon s Orb. See a famous Place of his, quoted by Eusebius,
Book XI. Ch. 38. of his Gospel Preparat. out of the Dialogue
concerning the Soul.
(d) In Hystaspes and the Sibyls, Ice.] See Justin s Second
Apologetic, and Clemens, Strom. VI. whence is quoted that
from the Tragedian.
For certainly the Day will come, twill come,
When the bright Sky shall from his Treasure send
A liquid Fire, whose a II- devouring Flames,
By Laws unbounded, shall destroy the Earth,
And what s above it ; all shall vanish then.
The Water of the Deep shall turn to Smoke,
The Earth shall cease to nourish Trees ; the Air,
Instead of bearing up the Birds, shall burn.
M Ovid, &c.] Metamorphoses, Book I.
For he remembered twas by Fate decreed
To future Times, that Sea, and Earth, and Hem n
Should burn, and this vast Frame of Nature j rail.
(f) And Lucan, &c.] Book I.
* So when this frame of Nature is dissolvd,
And the last Hours in future Times, approach,
AH to its ancient Chaos shall return ;
The Stars confounded tumble into Sea,
The Earth refuse Us Banks, and try to throw
J. ftC
Sect. 23.] . CHRISTIAN RELIGION. 81
(c) the Indians in Siam ; a Token of which, is the
Sun s approaching nearer to the Earth, (d) ob
served by Astronomers. So likewise, upon the
first going into the Canary Islands and America, and
other distant places, the same Opinion concerning
Souls and Judgment was found there.
SECT. XXIII.
And no Way repugnant to Reason.
(e) NEITHER can we find any Argument
drawn from Nature, which overthrows this, an an
cient
The Ocean off. The Moon attack the Sun,
Driving her Chariot through the burning Sky,
Enrag d and challenging to rule the Day.
The Order of the World s disturb d throughout.
Lucan was preceded by his Uncle Seneca, in the End of his
Book of Murcia : " The Stars shall run upon each other ; and
41 every Thing being on a Flame, that, which now shines re-
" gularly, shall then burn in one Fire."
(c) The Indians in Siam, &c.] See Ferdinand Mendesius.
(d) Observed by Astronomers, &c.] See Copcrnicus s Revolu
tions, Book. III. Chap. 16. Joachim lihceticus on Copernicus, and
Gemma Frislns. See also Ptolemy, Book III. Ch. 4. of his Ma
thematical Syntax. That the World is not now upheld by that
Power it was formerly, as itself declares ; " and that its Ruin
" is evidenced, by the Proof, how the Things in it fail," says
Cyprian to Demetrius. The Earth is nearer to the Sun in its
Perihelions, that is, when it is in the extreme parts of the lesser
Axis of its Parabola, though the Earth always approaches at the
same Distances; yet it is manifest from hence, that at the Will of
God, it may approach still nearer, and if it so pleases him, be
set on Fire by the Sun, as it happens to Comets. Le Clerc.
" It were to be wished that the learned Remai kcr had left out
" this and some other Notes of this Kind, unless he had studied
" such sort of things more."
(e) Neither can we fnd any Argument, &c.] This Matter
might be handled more exactly, and upon better Principles of
Philosophy, if our Room would allow it. I. We ought to de
fine what we mean by the Death of the Soul, which would hap
pen, if either the Substance of the Soul were reduced to no
thing, or if there were so great a. Change made in it, that it
82 OF THE TRUTH OF THE [Book I.
cient and extensive Tradition : For all those Things
which seem to us to be destroyed, are either de
stroyed by the Opposition of something more pow
erful than themselves, as Cold is destroyed by the
greater Force of Heat ; or by taking away the Sub-
were deprived of the Use of all its Faculties; thus material
Things are said to he destroyed, if either their Substance ceases
to be, or if their Form be so altered, that they are no longer
of the same Species; as when Plants are burnt or putrefied ;
the like to which befals Brute Creature*. II. It cannot be
proved that the Substance of the Soul perishes: For Bodies are
not entirely destroyed, but only divided, and their Parts sepa
rated from each other. Neither can any Man prove, that the
Soul ceases to think, which is the Life of the Soul, after the
Death of the Man; for it does not follow that when the Body
is destroyed, the Mind is destroyed too, it having never yet
been proved, that it is a material Substance. IH. Nor has the
contrary yet been made appear, by certain philosophic Argu
ments, drawn from the Nature of the Soul ; because we are
ignorant of it. It is true indeed, that the Soul is not, by its
own Nature, reduced to nothing; neither is the Body; this
must be done by the particular Act of their Creator. But it
may possibly be without any Thought or Memory; which
State, as I before said, may be called the Death of it. But,
IV. It the Soul, after the- Dissolution of the Body, should re
main forever in that State, and never return to its Thought or
Memory again, then there can be no Account given of Divine
Providence, which has been proved to be by the foregoing
Arguments. God s Goodness and Justice, the Love of Virtue,
and Hatred to Vice, which every one acknowledges in him,
would be only empty Names; if he should confine his Benefits
to the short and fading good Things of this Life, and make no
Distinction betwixt Virtue and Vice; both good and bad Men
equally perishing for ever, without seeing in this Life any Re
wards or Punishments dispensed to those who have done well or
ill : And hereby God will cease to be God, that is the most
perfect Being ; which, if we take away, we cannot give any
Account of almostjany other Thing, as Grotius has sufficiently
shewn, by those Arguments, whereby he has demonstrated
that all Tilings were created by God. Since therefore there is
a God, who loves Virtue and abhors Vice ; the Souls of Men
must be immortal, and reserved for Rewards or Punishments in
another Life. But this requires further Enlargement. LeClerc.
The Proof of the Soul s Immortality, drawn from the Considera
tion of the Nature of it, may be sen in its full Force in Dr,
Clarke s Letter to Mr. Dodwcll, and the Defences of it.
jeet
Sect. 23.] CHRISTIAN RELIGION. 83
ject upon which they depend, as the Magnitude of
a Glass, by breaking it ; or by the Defect of the
efficient Cause, as Light by the Absence of the
Sun. But none of these can be applied to the
Mind ; not the first, because nothing can be con
ceived contrary to the Mind ; nay, such is the pe
culiar Nature of it, that it is capable equally, and
at the same Time, of contrary Things in its own,
that is, in an intellectual Manner. Not the second,
because there is no Subject upon which the Nature
of the Soul depends ; (a) for if there were any, it
would be a human Body ; and that it is not so,
appears from hence, that when the Strength of the
Body fails by Action, the Mind only does not con
tract any Weariness by acting. (&) Also the Powers
of the Body suffer, by the too great Power of the
Things which are the Objects of them, as Sight
by the Light of the Sun. (c) But the Mind is
(a) For if they -were any, &c.] That there is none, Aristotle
proves very well from Old Men, Book I. Ch. 4. concerning the
Soul. Also Book III. Ch. 4. he commends Anaxagoras, for
saying, that the Mind was simple and unmixt, that it might
distinguish other Things.
(b) Also t1tc Powers of the Body, &c.] Aristotle, Book III. of
the Soul, says: " That there is not the like Weakness in the
" intellectual Part, that there is in the sensitive, is evident from
f< the Organs of Sense, and from Sensation itself; for there
* can be no Sensation, where the Object of such Sensation is
** too strong; that is, where the Sound is too loud, there is
no Sound ; and where the Smell is too strong, or the
Colours too bright, they cannot be smelt nor seen. But the
Mind, when it considers Things most excellent to the Under
standing, is not hindered by them from thinking, any more
than it is by meaner Tilings, but rather excited by them ;
because the sensitive Part cannot be separated from the Body,
but the Mind may." Add to this, the famous Place of Plo-
tinus, quoted by Eusebius, in his Preparut. Book XV. Chap. 22.
Add also, that the Mind can overcome those Passions which
arise from the Body, by its own Power; and can choose the
greatest Pains, and even the Death of it.
(c) But the Mind is rendered, &c.] And those are the most
excellent Actions of the Mind, which call it off most from the
Body.
o 1 rendered
84 OF THE TRUTH OF THE [Book IF,
rendered the more perfect, by how much the
more excellent the Things are, about which it is
conversant ; as about Figures abstracted from
Matter, and about universal Propositions. The
Powers of the Body are exercised about those
Things which are limited by Time and Place, but
the Mind, about that which is Infinite and Eter
nal. Therefore, since the Mind, in its Opera
tions, docs not depend upon the Body, so neither
does its Existence depend upon it ; for we cannot
judge of the Nature of those Things which we
do not see, but from their Operations. Neither
has the third Method of being destroyed any
Place here : For there is no efficient Cause, from
which the Mind continually flows : Not the Pa
rents, because the Children live after they are
dead. If we allow any Cause at all from whence
the Mind flows, it can be no other than the first
and universal Cause, which as to its Power, can
never fail ; and as to its Will, that That should
fail, that is, that God should will the Soul to be
destroyed, this can never be proved by any Ar
gument.
SECT. XXIV.
But many Things favour it.
Nay, there are many not inconsiderable Argu
ments, for the contrary ; such as (a) the absolute
(o) The absolute Power every Man has over his own Actions,
&c.] And over all other living Creatures. To which may be
added, the Knowledge of God, and of Immortal Beings. J* An
" Immortal Creature is not understood by any mortal one," says
SaUusi the Philosopher. One remarkable Token of his Know
ledge is, that there is nothing so grievous, which the Mind will
not despise, for the Sake of God. Besides, the Power of un
derstanding and acting is not limited, as it is in other Creatures,
but unwearied, and extends itself infinitely, and is by this Means
like unto God j which Difference of Men from other Creatures,
mis taken Notice of by Gafcn.
4 Power
Sect. 24.]. CHRISTIAN RELIGION. 85,
Power every Man has over his own Actions ; a
natural Desire of Immortality ; the Power of Con
science, which comforts him when he has perform
ed any good Actions, though never so difficult ;
and, on the contrary, (a) torments him, when he
has done any had Thing ; especially at the Ap
proach of Death, as it were, with a Sense of im
pending Judgment ; (/;) the Force of which, many
Times could not be extinguished by the worst of
Tyrants, though they have endeavoured it ever
so much ; as appears by many Examples.
() Torments him when he has done, &c.] See Plato s First
Book of his Commonwealth : " When Death seems to approach
" any one, Fear and Solicitude come upon him, about those
" Things which before he did not thjnk of."
(6) The Force of which, &c.] Witness that Epistle of Tiberius
to the Senate. " What I should write to you, O Senator?, or
" how I should write, or what I should not write, at this Time,
" let the Gods and Goddesses destroy me, worse than 1 now
" feel myself to perish, if I know." Which Words, after
Tacitus had recited in the Vlth of his Annals, he adds, " So
4 far did his Crimes and Wickedness turn to his Punishment.
* So true is that Assertion of the Wisest of Men, that if the
Breasts of Tyrants were laid open, we might behold the
Gnawing* and Stingingsof them ; for as the Body is bruised
with Stripes, so the Mind is torn with Rage and Lust and
evil Designs." The Person which Tacitus here means, is
Plato, who says of a Tyrant, in Book IX. of his Common
wealth : " He would appear to be in Reality a Beggar, if any
" one could but see into his whole Soul ; full of Fears all his
" Life long, full of Uneasiness and Torment." The same
Philosopher has something like this in his Gorgias. Suetonius,
Ch. 67. being about to recite the forementioned Epistle of Tibe
rius, introduces it thus: " At last when he was quite wearied
" out, in the Beginning of such an Epistle as this, he confesses
" almost all his Evils." Claudian had an Eye to this Place of
Plato, when he describes Ritfinus in his Second Poem.
Stains within
Peform his Breait ; which bears the Stamp of Vice,
SECT,
86 OF THE TRUTH OF THE [Book I.
SECT. XXV.
From whence it follows that the End of Man is
Happiness after this Life.
IF then the Soul be of such a Nature as con
tains in it no principles of Corruption ; and God
has given us many Tokens, by which we ought to
understand, that his Will is, it should remain after
the Body ; there can be no end of Man, propo
sed more worthy of Him, than the Happiness of
that State ; and this is what Plato and the Pytha
goreans said, (a} that the End of Man was to be
made most like God. Thus what Happiness is,
and how to be secured, Men may make some
Conjectures ; but if there be any Thing concern
ing it revealed from God, that ought to be
esteemed most true and mot certain.
SECT. XXVI.
Which we must secure, byjindmg out the true
Religion.
NOW since theChristian Religion recommends
itself above all others ; whether we ought to give
Credit to it or no, shall be the Business of the
Second Part of this Work to examine.
(a) That the End of Man teas, &c.] Which the Stoics had
from Plato, as Clemens remarks, Strom. V,
BOOK
Sect. 1, 2.] CHRISTIAN RELIGION, 87
BOOK II.
SECT. r.
That the Christian Religion is true.
"THE Design then of this Second Book, (after
having put up our Petitions to Christ, the
King of Heaven, that he would afford us such
Assistances of his holy Spirit, as may render us
sufficient for so great a Business) is not to treat
particularly of all the Opinions in Christianity ;
but only to shew that the Christian Religion itself
is most true and certain ; which we attempt thus.
SECT. II.
The Proof that thert was such a Person as Jesus.
THAT Jesus of Nazareth formerly lived in
Judtea, in the Keign of Tiberius the Roman Empe
ror, is constantly acknowledged, not only by
Christians, dispersed all over the World, but also
by all the Jews which now are, or have ever wrote
since that Time ; the same is also testified by Hea
thens, that is, such as did not write either of the
Jewish, or of the Christian Religion, (a) Suetonius^ (b)
(a) Suetonius, &c.] In his Claudius, Chap. 25. where Chresto
is put for Christo, because that Name was more known to the
Greeks and Latins.
(ft) Tacitus, &c.] Book XV*. where he is speaking of the
Punishment of the Christians. " The Author of that Name
" was Christ, who in the Reign of Tiberius suffered Punish-
" ment under his Procurator Pontius Pilate." Where the great
Crimes and Hatred to human. Kind they are charged with, is
nothing
8 OF THE TRUTH OF THE [Book II.
Tacitus (a) Pliny the Younger, and many after
these.
That lie died an ignominious Death.
THAT the same Jesus was crucified by Pontius
Pilate, the President of Jud<ea, is acknowledged by
all the same Christians, notwithstanding it might
seem dishonourable to them who worship such a
Lord. () It is also acknowledged by the Jews,
nothing else but their Contempt of false Gods ; which same
Reason Tacitus had to curse the Jews; and Pliny the Elder,
when he calls the Jews " a People remarkable for Contempt of
" the Gods." That is, very many of the Roma7is wefecome to
this, that their Consciences were not affected by that Part of
their Theology which was Civil (which 6 rweca commends) but
they feigned it in their outward Actions, and kept it as a Com
mand ot the Law ; looking upon Worship as a Thing of Cus
tom, more than in Reality. See the Opinion of Faw>and Se
neca about this Matter, which is the same \\ith that of Tacitus;
in Aagustin, Book V. Chap. 33. and Book VI. Chap. 10. of his
City of God. Jn rhc mean Time it is worthy observing, that
Jesus, v. ho was punished by Pontius Pilate, was acknowledged
by many at Rome, in Nero s Time, to be the Christ. Compare
that of Justin in his Second Apologetic concerning this His
tory ; where he addresses himself to the Emperors and Roman
Senate, who might know those Things from the Acts.
(a) Pliny the Younger, &c.] The Epistle is obvious to every
one, viz. Book X. Chap. 97. which Tertullian mentions in
his Apologetic, and Euxebius, in his Chronicon ; where we find,
that the Christians were used to say a Hymn to Christ as God,
and to bind themselves not to perform any wicked Thing, but
to forbear committing Theft, Robbery, or Adultery ; to be
true to their Word, and strictly perform their Trust. Pliny
blames their Stubbornness and Inflexible Obstinacy in this one
Thing; that they would not invoke the Gods, nor do Homage
with Frankincense and Wine, before the Shrines of Deities,
nor curse Christ ; nor could they be compelled to do it by any
Torments whatsoever. The Epistle, in Answer to that of
Trajan, says, that He openly declares himself to be no Chris
tian, who supplicates the Roman Gods. Origen, in his Fourth
Book against Crlsus, tells us, there was a certain History of
Jesus extant in Numenius the Pythagorean.
(b) It is also acknowledged, &c.] Who calls him i^n, that
is hanged. Benjaminvs Tudelensis, in his Itinerary, acknow
ledges that Jesus was slain at Jerusalem.
though
Sect. 2, 3.] CHRISTIAN RELIGION. 99
though they are not ignorant, how much they lie
under the Displeasure of the Christians, under
whose Government they every where live, upon
this Account, because their Ancestors were the
Cause of Pilate s doing it. Likewise the Heathen
Writers, we mentioned, have recorded the same to
Posterity ; (a) and a long Time after, the Acts of
Pilate were extant, to which the Christians some.-
time appealed. Neither did Julian, nor other
Opposers of Christianity, ever call it in Question.
So that no History can be imagined more certain
than this ; which is confirmed by the Testimo
nies, I don t say, of so many Men, but of so
many People, which difered from each other.
() Notwithstanding which, we find him wor
shipped as Lord, throughout the most distant
Countries of the World.
SECT. III.
And yet., after his Death > was worshipped by wise
Men.
AND that not only in our age, or those im
mediately foregoing ; but also, even in the first,
the Age next to that in which it was done, in the
Reign of the Emperor Nero ; at which Time the
forementioned Tacitus, and others attest, that
very many were punished because they professed
the Worship of Christ.
(a) And a long time after, &c.] See Epiphanius in his Tes-
$arescadocatitc. It were better to have omitted this Argument,
because some imprude>nt Christians might appeal to some spu
rious Acts ; for it does not appear that there were any genuine
ones. Le Clerc.
(b) Notwithstanding which, &c.] Chrysostom handles this
Mutter at large, upon 2 Cor. v. 7.
SECT.
OF THE TRUTH OF THE [Book If.
SECT. IV.
The Cause of which could be no other, but those
Miracles which were done by him.
AND there were always very many amongst the
Worshippers of Christ, who were Men of good
Judgment, and of no small Learning ; such as
(not to mention Jews) (a) Sergius the President of
Cyprus (b) Dionysius the Areopagite, (c) Polycarp,
(d) Justin, (e) Irenceus^ (f) dthenagoras, (g) Origen,
(h) Tertullian, (/ ) Clemens Alexandrinus > and others:
Who being such Men, why they should them
selves be Worshippers of a Man that was put to
an ignominious Death, especially when almost all
of them were brought up in other Religions, and
there was neither Honour nor Profit to be had by
the Christian Religion: Why, I say, they should do
thus, there can be no reason given but this one;
that upon a diligent Inquiry, such as becomes pru-
(fl) Sergius the President, &c.j Acts xiii. 12.
(6) Dionysius the Areopagite, &c ] Acts xvii. 34.
(c) Polycarp, &c.] Who suffered Martyrdom in Ada, in
the CLXIXth Year of Christ, according to Euscbius.
(d) Justin, &c.] Who published Writings in Defence of
the Christians in the CXLHd Year of Chribt. See the same
Eusebius.
(e) Irenavs, &c.] He flourished at Lyons, in the CLXXXIId
Year of Christ.
(f) Athenagoras, &c.] This Man was an Athenian. He
flourished about the CLXXXth Year of Christ, as appears
from the inscription of his Book.
(g) Origen, &c.] He flourished about the CCXXXth
Year of Christ.
(h) Tertullian, &c.] Who was famous in the CCVIlIth
Year of Christ.
(t) Clemens Akxandrimts, &c.] About the same Time. See
dent
Sect. 4, 5.] CHRISTIAN RELIGION. 91
dent Men to make, in a Matter of the highest
Concern to them ; they found, that the Report
which was spread abroad, concerning the Mira-<
cles that were done by him, was true and founded
upon sufficient Testimony: Such as healing sore
Diseases, and those of a long Continuance, only
by a Word, and this publickly ; restoring Sight
to him that was born blind ; increasing Bread for
the feeding of many thousands, who were all
Witnesses of it ; restoring the Dead to Life again,
and many other such like.
SECT. V.
Which Miracles cannot be ascribed to any Natural
or Diabolical Power ; but must be from God.
WHICH Report had so certain and undoubted
a Foundation, that Neither (a) Celsus, nor(b}Ju/ian,
when they wrote against the Christians, dared to
deny that some Miracles were done by Christ ; (c)
the Hebrews also confess it openly in the Books of
the Talmud. That they were not performed by any
natural Power, sufficiently appears from hence, that
they are called Wonders or Miracles ; nor can it
ever be, that grievous Distempers should be healed
immediately only by a Word speaking, or a Touch,
by the Power of Nature. If those Works could
have been accounted for, by any natural Efficacy,
it would have been said so at first, by those, who
(a) Celsus, &c.] Whose Words, in Book II. of Origen,
are: " You think he is the Son oi God, because he healed
" the Lame and the Blind."
(6) Julian, &c.~] Nay, he plainly confesses the Thing, when
he says in the Words recited by Cyril, Book VI. " Unless
" any one will reckon amongst the most difficult Things,
" healing the Lame and the Blind, and casting out Devils in
" Bethsaida and Bethany."
(c) Tfc Hebrews *Uo, &c.] In the Till* Abufa Zara.
either
92 OF THE TRUTH OF THE [Book II.
either professed themselves Enemies of Christ when
he was upon Earth, or of his Gospel. By the like
Argument we gather, that they were not juggling
Tricks, because very many of the Works were done
openly, (a) in the Sight of all the People ; and
amongst whom were many learned Men, who bore
no good Will to Christ, who observed all his
Works. To which we may add, that the like
Works were often repeated, and the Effects were
not of a short Continuance, but lasting. All which,
rightly considered, as it ought to be, it will plainly
follow, according to the Jews own Confession that
these Works were done by some power more than
human, that is, by some good or bad Spirit : That
these Works were not the Effects of any bad Spirit,
is from hence evident, that this Doctrine of Christ
for the Proof of which these Works were performed,
was opposite to those evil Spirits: For it forbids
the Worship of evil Spirits ; it draws Men off
from all Immortality, in which such Spirits delight.
It appears also, from the Things themselves, that
wherever this Doctrine has been received, the
Worship of Demons and (#) Magical Arts have
ceased ; and the one God has been worshipped,
with an Abhorrence of Demons ; whose Strength
and Power (c] Porphyry acknowledges were broken
upon the coming of Christ. And it is not at all
credible, that any evil Spirits should be so impru
dent, as to do those Things, and that very often,
from which no Honour or Advantage could arise
to them, but, on the contrary, great Loss and
Disgrace. Neither is it any Way consistent with
(a) In the sight of all the People, &c.] Acts xxvi. 26. Luke xii.
(6) Magical Arts, &c c ] The Books about which were burnt
by the Advice of the Disciples of Christ, Acts xix. lp.
(c) Porphyry acknowledges, &c.] The Place is \n\Eusebius s
Prceb. Book V. Chap. 3. " After Christ was worshipped
t( nobody experienced any public Benefit from the Gods,"
ths
Sect. 5.] CHRISTIAN RELIGION. 9 3
the Goodness or Wisdom of God, that he should
be thought to suffer Men, who were free from all
wicked designs, and who feared him, to be de
ceived by the Cunning of Devils ; and such were
the first Disciples of Christ, as is manifest from
their tinblameable Life, and their suffering very
many Calamities for Conscience-sake. If any one
should say, that these Works were done by good
Beings, who yet are inferior to God ; this is to
confers, that they were well pleasing to God, and
redounded to his Honour ; because good Beings do
nothing but what is acceptable to God, and for
his Glory. Not to mention that some of the
Works of Christ were such as seern to declare God
himself to be the Author of them, such as the
raising more than one of those that were dead to
Life. Moreover, God neither does, nor suffers
Miracles to be done without a Reason ; for it does
not become a wise Law-giver to depart from his
Laws, without a reason, and that a weighty one.
Now no other Reason can be given, why these
Things were done, but that which is alledged by
Christ, viz. (a) to give Credit to his Doctrine ; nor
could they, who beheld them, conceive any other
Reason in their Minds: Amongst vyhom, since
there were many of a pious Disposition, as was
said before, it would be prophane to think God
should do them to impose upon such. And this
was the sole Reason why many of the Jews, who
f fl ) To give Credit to his Doctrine, Sec.] We may add that
the Event itself, in that so great a Part of Mankind embraced
the Christian Religion, shews that it ww a Thing so worthy
of God, as for him to confirm it with Miracles at the Beg.n-
nL. If he did so many for the Sake of one Nation, and
that no very great one, I mean the JrcwA ; .how much more
acreeabfe to his goodness was it to bestow this heavenly Light
"o so great a Part of Mankind, who lay in the thickest Dark
ness. Le
lived
gi, OF THE TRUTH OF THE [Book IT,
lived near the Time of Jesus, (a) who yet could
not be brought to depart from any Thing of the
Law given by Moses (such as they who were called
Nazarenes and Ebionites) nevertheless owned Jesus
to be a Teacher sent from Heaven.
SECT. VI.
The Resurrection of Christ proved from credible
Testimony.
CHRIST S coming to Life again in a wonderful
Manner, after his Crucifixion, Death and Bu
rial, affords us no less strong an Argument for those
Miracles that were done by him. For the Chris
tians of all Times and Places assert this not only
for a Truth, but as the principal Foundation of
their Faith : which could not be, unless they, who
first taught the Christian Faith, had fully persuaded
their Hearers, that the Thing did not come to pass.
Now they could not fully persuade Men, of any
Judgment, of this, unless they affirmed themselves
to be Eye-witnesses of it ; for without such an Af
firmation, no Man in his Senses would have be
lieved them, especially at that Time, when such a
Belief was attended with so many Evils and Dan
gers. That this was affirmed by them with great
(a) Who yet could not be brought, &c/J Sec Acts xv. Rom.
xiv. Jei otn in th^ Eiuebian C/tronicon, for the Year of Christ
CXXV. after he had named fifteen Christian Bishops of Jerusalem,
adds. " These were all Bishops of the Circumcision, who
4f governed till the Destruction of Jerusalem under the Em-
* peror Adrian." Scrcrus Sulpitiiis, concerning the Christians
of those Times and Places, says, " They believed Christ to be
** God, whilst they observed also the Law ; and the Church
had a Priest out of those of the Circumcision." See Epipha-
nius, where he tioats of the Nazurcnes and Ebionites. Nazarenes
was a Name not for any particular Part, but all the Christians
inPakstnie were so called, because their Master was a Nazarene.
Constancy,
Sect. 6.] CHRISTIAN RELIGION. 95
Constancy, their own Books, (a) and the Books of
others, tell us ; nay, it appears from those Books,
that they appealed to (b) five hundred Witnesses,
who saw Jesus after he was risen from the Dead.
Now it is not usual for those who speak Untruths,
to appeal to so many Witnesses. Nor is it possible
so many Men should agree to bear a false Testi
mony. And if there had been no other Witnesses,
but those twelve known first Propagators of the
Christian Doctrine, it had been sufficient. No
body has any ill Design for nothing. They could
not hope for any Honour, from saying what was
not true, because all the Honours were in the
Power of the Heathens, and Jews, by whom they
were approached and contemptuously treated : Nor
for Riches, because on the contrary, this Profes
sion was often attended with the Loss of their
Goods, if they had any ; and if it had been other
wise, yet the Gospel could not have been taught
by them, but with the Neglect of their temporal
Goods. Nor could any other Advantages of this
Life provoke them to speak a Falsity, when the
very preaching of the Gospel exposed them to
Hardship, to Hunger and Thirst, to Stripes and
Imprisonment. Fame, amongst themselves only,
was not so great, that for the Sake thereof, Men
of upright Intentions, whose Lives and Tenets
were free from Pride and Ambition, should under
go so many Evils. Nor had they any Ground to
hope, that their Opinion, which was so repugnant
to Nature, (which is wholly bent upon its own
() And the Books of others, &c.] Even of Cdsus, who
wrote against the Christians. See Origen, Book II.
(6) Five hundred Witnesses, &c.] Paul, 1 Cor. xv. 6. He
says, some of them were dead at that time, but their ChiJ-
dren and Friends were alive, who might be hearked to, and
testify what they had heard, but the greater Part of them were
alive when Paul wrote this. This Appearance was a Mountain
in Galilee.
Advan-
95 OF THE TRUTH OF THE [Book II.
Advantages) and to the Authority which every
where governed, could make so great a Progress,
but from a Divine Promise. Further, they could
not promise to themselves that this Fame, what
ever it was, would be lasting ; because (God on
purpose concealed his Intention in this Matter
from them) they expected that (a) the End of the
whole World was just at Hand, as is plain from
their own Writings, and those of the Christians
that came after them. It remains therefore, that
they must be said to have uttered a Falsity, for
the Sake of defending their Religion ; which, if
we consider the Thing aright, can never be said of
them ; for either they believed from their Heart
that their Religion was true, or they did not be
lieve it. If they had not believed it to have
been the best, they would never have chosen it
from all other Religions, which were more safe
and honourable. Nay, though they believed it
to be true, they would not have made a Profession
of it, unless they had believed such a Profession
necessary ; especially when they could easily fore
see, and they quickly learnt by Experience, that
such a Profession would be attended with the Death
of a vast Number ; and they would have been
guilty of the highest Wickedness, to have given
such Occasion without a just Reason. If they
believed their Religion to be true, nay, that it
was the best, and ought to be professed by all
Means, and this after the Death of their Master; it
was impossible this should be, if their Master s
Promise concerning his Resurrection had failed
(a) The End of the whole World, &c.] See 1 Thess. iv. 15.
16. 1 Cor. xv. 52. Tertulllan of having but one Wife:
" Now the Time is very short." Jcrom to Gerontis: " What
" is that to us, upon whom the Ends of the World are
" come ?"
them j
Sect. 6.] CHRISTIAN RELIGION/19 - <tf
them ; (a) for this had been sufficient to any Man
in his Senses, to have overthrown that belief which
he had before entertained : Again, all Religion,
but particularly the Christian Religion, forbids
(/>) Lying and False- Witness, especially in Divine
Matters: they could not therefore be moved to
tell a Lye, out of Love to Religion, especially
such a Religion. To all which may be added,
that they were Men who led such a Life, as was
not blamed even by their Adversaries ; and who
had no. Objection made against them, ( c ) but only
their Simplicity, the Nature of which is the most
distant that can be from forging a Lye. And
there was none of them, who did not undergo
even the most grievous Things, for their Profession
of the Resurrection of Jesus. Many of them en
dured the most exquisite Death for this Testimony.
Now, suppose it possible, that any Man in his
Wits could undergo such Things for an Opinion
he had entertained in his Mind ; yet for a Falsity,
and which is known to be a Falsity ; that not only
one Man, but very many should be willing to
endure such Hardships, is a thing plainly incre
dible. And that they were not Mad, both their
Lives and their Writings sufficiently testify. What
has been said of these first, the same may also be
said of Paul, (d) who openly declared that he saw
(a) For this had been sufficient, &c.] Chrysostom handles this
Argument at large, upon 1 Cor i. towards the end,
(6) tying and false Witness, &.Q.} Matt. xii. 36*. John viii
44, 45. hph. iv. 25. Ham ix. 1. 2 CV. vii. 10. x j 31
Gal , 20. Col. iii 9 l Tm. i. 10. and ii. 7. Jam tf . \\\
Matt. xxii. 16. Mark xn. 14. Luke xx. 21. John xiv. l(>.
Eph. v. 9. and elsewhere.
^(c) But only t/tcir Simplicity,^! Even Cdsus. See Orign,
(d) Who openly declared, &c.] 1 Cor. xv. 9. 2 Cor. xii. 4.
Add to this what Luke the Disciple of Paul writes, Acts ix. 4.
5, o. and xxu. 6, 7, .
H Christ
98 OF THE TRUTH OF THE [Book If.
Christ reigning in Heaven, (a) and he did not
want the Learning of the Jews, but had great
Prospect of Honour, if he had trod the Paths
of his Fathers. But on the contrary, he thought
it his duty, for this Profession, to expose himself
to the Hatred of his Relatfons ; and to undertake
difficult, dangerous, and troublesome Voyages all
over the World, and at last to suffer an ignomi
nious Death.
SECT. VII.
The Objection drawn from the seeming Impossibility
of a Resurrection answered.
INDEED, nobody can withstand the Credibi
lity of so many and so great Testimonies, without
saying, that a Thing of this nature is impossible to
be, such as we say all Things that imply a Contra
diction are. (b) But this cannot be said of it. It
(a) And fie did not want the Learning, &c.] Acts xxii. 3
There were two Gamaliels famous amongst the Hebrews on
account of their Learning. Paul was the Disciple of one of
them, who was very skilful, not only in the Law, but also
in those Things that were delivered by the Doctors. See
Epifhanius.
(/>) But this cannot be said of it, &c.] See the seventh An
swer to the Objections concerning the Resurrection, in the
Works of Justin. " An Impossibility in itself, is one Thing ;
"and an Impossibility in any Particular is another; an Im-
possibility in itself is, that the Diagonal of a Square should
< be commensurate with the Side ; a particular Impossibility
is that Nature should produce an Animal without Seed.
- To which of these two Kinds of Impossibles do Unbelievers
< compare the Resurrection ? If to the first their Reasoning
is false ; for a new Creation is not like making the Diagonal
commensurate with the Side; but they that rise again,
rise by a new Creation. If they mean a particular Impossi-
bility ; surely all things are possible with God, though
they may be impossible to any else." Concerning this Dif
ference of Impossibilities, see the learned Notes of Maimonidcs,
in his Guide to the Doubting t Part IIL Cb. i5.
might
Sect. 7.] CHRISTIAN RELIGION. 9
might indeed, if any one should affirm, that the
same Person was alive and dead at the same
Time : But that a dead Man should be restored to
Life, by the Power of him who first gave Life to
Man, (a) there is no Reason why this should be
thought impossible. Neither did wise Men believe
it to be impossible : For Plato relates it of (b} Er
the Armenian; (c) Heraclides Ponlicus, of a certain
Woman; (d) Herodotus, uiAristaus ; and (e) Plu
tarch,
(a) There is no Reason -why, &c.] All those who are skilful
in the true Philosophy, acknowledge that it is as hard to
understand how the Foetus is formed in the Mother s Womb,
as how the Dead should be raised to Life. But ignorant Men
are not at all surprised at the Things which they commonly
see ; nor do they account them difficult, though they know
not the Reason of them : But they think those Things which
they never saw, are impossible to be done, though they are
not at all more difficult than those Things they see every Day.
Le Clerc.
(b) Er ^Armenian &c.] The Place of Plato concern-
ing this Matter, is extant in his Tenth Book of Republics, trans*
cribed by Eu&ebius, in \\h\Gospel Preparat. Book XI. Chap. 35.
The Report of which History is in Valerius Maximus, Book I.
Chap. 8. the first foreign Example. In the Hortatory
Discourse among the Works of Justin ; in Clemens, Strom. V.
in Origcn, Book II. against Celsus ; in Plutarch, Sympo-
siac. IX. 5. and in Macrobius, in the Beginning upon Sdpio s
Dream.
(c) Ileradides Ponticus, &c.] There was a Book of his
Concerning the Dead, mentioned by Diogenes Laertius in his
Preface, and in his Empedocles ; and by Galen in the Vlth.
concerning the Parts that are affected. Pliny speaks thus of
him, Book VII. Chap. 32. " That noble volume of Hera-
" elides amongst the Greeks, of a Woman s being restored to
" Life, after she had been dead Seven Days." And Diogenes
Laertius, in the latter place, assigns her thirty Days.
(d) Herodotus, &c.] In his Melpomene. See Pliny s Nat.
Hist. Book VIII. Chap. 52. Plutarch s Romulus, and Hesi-
cfdus concerning the Philosophers.
(e) Plutarch, Ice.] of Thespesius. Plutarch has this in his
Discourse of God s deferring Punishment. And Antyllus,
concerning whom Eusebius has preserved that Place of P/-
H 2
100 OF THE TRUTH OF THE [Book, H.
larchj out of another : which, whether they were
true or false, shews the Opinion of learned Men,
concerning the Possibility of the Thing.
The Truth of Jesus s Doctrine proved from his
Resurrection.
IF it be not impossible that Christ should return
to Life again, and if it be proved from sufficient
Testimonies, such as convinced () Bechai> a
Teacher of the Jews, so far as to acknowledge the
Truth of it ; and Christ himself (as both his owrt
Disciples and Strangers confess) declared a new
Doctrine, as by a Divine command : It will cer
tainly follow, that this Doctrine is true ; because
it is repugnant to the Justice and Wisdom of God
to bestow such Endowments upon him who had
been guilty of a Falsity, in a Matter of so great
Moment. Especially when he had, before his
Death, declared to his Disciples, that he should
die, and what Manner of Death ; and also that he
should return to Life again; (b) and that these
Things should therefore come to pass, that they
might confirm the Truth of his Doctrine.
SECT. VIII.
That the Christian Religion exceeds all others.
THESE Arguments are drawn from Matters
of Fact ; we come now to those which are drawn
tank, from his First Book of the Soul, in his Prepar. Book
XI. Chap. 38. and Theodoret, Serm. XI.
(a) Bccfiai, &c.] It were to be wished that Grotius had
quoted the Place, for though his Reasoning, drawn from the
Resurrection of Christ, does not want the Approbation of
It. Bechai, yet perhaps the Jews might, be affected with his
Authority. Le Clerc.
(b) And that thuc ?Hn g s t &c.] Sec John xvii. fcfe xxiv.
46 47 fiom
Sect. 8, 9.] CPIRISTIAN RELIGION. 101
from the Nature of the Doctrine. Certainly all
Manner of Worship of God must he rejected ;
(which can never enter into any Man s Mind,
who has any Sense of the Existence of God, and of
his Government of the Creation ; and who consi
ders the Excellency of Man s Understanding, and
the Power of chusing moral Good or Evil, with
which he is endued ; and consequently that the
Cause, as of Reward, so of Punishment, is in
himself;) or else he must receive this Religion,
not only upon the Testimony of the Facts, which
we have now treated of; but likewise for the Sake
of those Things that are intrinsical in Religion ;
since there cannot be any produced, in any Age
or Nation, whose Rewards are more excellent,
or whose Precepts are more perfect, or the Me-
thod in which it was commanded to be propa
gated, more wonderful.
SEC.T. IX.
The Excellency of the Reward proposed.
TO begin with the Reward, that is, with the
End proposed to Man; because, as we are used to
say, that which is the last in Execution, is the
First in Intention ; (a) Moses, in his Institution of
the Jewish Religion, if we regard the express Con
dition of the Law, made no Promises beyond the
good Things of this Life, such as a fruitful Land,
abundance of Riches, Victory over their Enemies,
long Life and Health, and Hope of their Poste
rities surviving them. And if there be any Thing
more, it is only obscurely hinted, and must be col
lected from wise and strong Arguing: Which is
the Reason why many who professed to follow the
(0) Moses, in his Institution, &&lt;?.] Deut. xi. and xxviii.
}hb. viii. 6.
7 Law
102 OF THE TRUTH OF THE [Book II.
Law of Moses (a) (as the Sadducees) cast off all
Hope of enjoying any Good after this Life. The
Greeks who derived their Learning from the Chal
deans and Egyptians, and who had some Hope of
another Life after this^ (b) spoke very doubtfully
concerning it, as is evident (c) from the Disputes
of Socrates, and from the Writings of (d) Tu/fy,
(a) As the Sadducees, &c.] Matt. xxii. 23. Luke in Acts
xxiii. 8. Josep/tus: " The Sadducees argue, that the Soul
" perishes with the Body." And in another Place, " They
" deny the Soul s Immortality, and Rewards and Punishments
" in another Life." Jerom says of them, " That they believe
" the Soul peribhes with the Body."
(b) Spoke rery doubtfully, &c.] This is observed by C/try
sostom, on 1 Cor. i. 25.
(c) From the disputes of Socrates, &c.] In Plato s Phxdon:
< c Now I would have you to understand, that I hope to go
"amongst good Men; but I will not be too positive in af-
(l firming it." And afterwards, " If those Things I am.
* speaking of should prove true, it is very well to be thus
"persuaded concerning themj but if there be nothing alter
" Death, yet I shall always be the less concerned tor the
* present Things of this Life ; and this my ignorance will
" not continue long (for that would be bad) but will shortly
* vanish." And Tertullian concerning the Soul : " From
tr such a firm Steadiness and Goodness of Mind, did that
Wisdom of Socrates proceed, and not from any certain Dis-
* covery of the Tiuth." The same is observed of Socrates in
the Exhortation amongst the Works of Justin*
(d) Tally, &c.] In his First Tusculan Question ; " Shew
" me first, if you can, and if it be not too troublesome, that
" Souls remain after Death; or, if you cannot prove this
" (tor it is difficult) declare how there is no Evil in Death,"
And a little after. " I know not what mighty Thing they
" have got by it, who teach, that when the Time of Death
" comes, they shall certainly perish; which, it it should be,
" (for I do not say any Thing to the contrary) what Ground
" of Joy or Glorying does it afford ?" And again, " Now
" suppose the Soul should perish with the Body, can there be
" any Pain, or can there be any Sense at all in ihe Body
" after Death? Nobody will say so." Lactantius, Book VII.
Chap. 8. cites the following Passage out of the same Cicero,
spoken after a Dispute about the Soul : " Which of these
Opinions is true, God only knows."
4
Sect. 9-] CHRISTIAN RELIGION. 103
{) Seneca (b) and others. And though they search
ed diligently for Arguments to prove it, they
could offer nothing of Certainty. For those which
they alledge, (c) hold generally as strong for Beasts
as they do for Men. Which when some of them
considered, it is no Wonder that they imagined
that Souls (d) passed out of Men into Beasts, and
out of Beasts into Men. Again ; because this
could not be proved by any Testimonies, nor by
any certain Arguments, and yet it could not be
denied but that there must be some End proposed
for Man ; therefore others were led to say, (e) that
Virtue was its own Reward, and that a wise Man
was very happy, though in Plialariss Bull. But
others disliked this, and not without Reason ;
for they saw very well, that Happiness, especially
in the highest Degree (unless we regard only the
Sound of Words, without any Meaning) could
not (f) consist in that which is attended with Dan
ger,
(n) Seneca, &c.] Epistle LXIV. " And, perhaps (if the
" Report of wise Men be true, and any Place receives us)
that, which we think perishes, is only sent before."
(b) And others, Sec.] Justin Martyr says, in general, in his
Dialogue with- Tiypho : " The Philosophers knew Nothing of
" these Things, nor can they tell what the Soul is."
(c) Hold generally as strong for Beasts, &c.] As that Argu
ment of Socrates to Plato, that " That which moves of itself
" is Eternal." See Lactantius in the forementioned Place.
(d) Passed out of Men into Beasts, &c.] As the Brac/imans
of old, and now also ; from whom Pythagoras and his Scho
lars had it.
(e) That Virtue was its own Reward, &c.] See Tully s Se
cond Tusc. Quest. And Lactantius s Institutions, Book III.
Chap. 27. where he strenuously disputes against ttm Opinion ;
and Augustin, Epist. III.
(f) Consist in that, &c.] Lactantius, Book III. Chap. 12.
t( Virtue is not its own Happiness, because the whole Power
" of it consists, as I said, in bearing Evils." And a little
after,
104, OF THE TRUTH OF THE [Book II.
ger, Loss, Torment and Death : And therefore
they placed the [chief Good and End of Man in
sensual Pleasure. And this Opinion, likewise,
was solidly confuted by very many, as a Thing
\vhich overthrew all Virtue, the Seeds of which
are planted in the Mind ; and degraded Man,
who was made for nobler Purposes, to the Rank
of Brute Creatures, who look no further than the
Earth. In so many Doubts and Uncertainties did
Mankind at that Time wander, till Christ discovered
the true Knowledge of their End ; promising to his
Disciples and Followers another Life after this,
in which there should be no more Death, Pain, or
Sorrow, but accompanied with the highest Joy :
And this not only to one Part of Man, that is, his
Soul, of whose Happiness after this Life there was
some Hope, partly from Conjecture, and partly
from Tradition ; but also to the Body, and that
very justly, that the Body, which oftentimes ought
to endure great Losses, Torments, and Death, for
the Sake of the Divine Law, might not go without
a Recompence. And the Joys which are promised,
are not such mean Things (o)as those Feasts, which
the duller Jews hoped for after this Life, (h) and
the Embraces which the Mahometans promise to
after, when he had quoted a Place of Seneca s, he adds: " But
the Stoics, whom he follows, deny that any one can be happy
without Virtue. Therefore the Reward of Virtue, is a happy
Life: if Virtue, as is rightly said, makes Life happy. Vir*
tue, therefore, is not to be desired for its own Sake, as they
affirm, but fur the Sake of a happy Life, which necessarily
attends Virtue: Which Argument might instruct them what
is the chief Good. But this present bodily Life cannot be
happy, because it is subject to Evils, by Means of the Body."
Pliny, in his Nat. Hist. Book VII. Ch. 7- says well, "That
"no mortal Man is happy."
(a) As the Feasts, &c.] The places arc quoted beneath in
the Fifth Beo4u
(l>) And the Embraces, &c.] See the Akoran, Azaara. II.
V, XLV1I. LIV. LXV. LXVI.
them-
Scet. 10.] CHRISTIAN RELIGION. 105
themselves ; for these are only proper Remedies
for the Mortality of this frail Life ; the former,
for the Preservation of particular Anirrr 1 !, and the
latter for the Continuance of their Species : But
the Body will be in a perpetual Vigour, and its
Brightness will exceed the Stars. The Mind will
have a Knowledge of God and of Divine Provi
dence, and whatever is now hidden from it,
without any Mistake : The Will will be calm,
employed in Wonder and Praises, in beholding
God ; in a Word, all Things will be much greater
and better, than can be conceived by comparing
them with the greatest and best here.
SECT. X.
A Solution of the Objection taken from hence, that
the Bodies after their Dissolution cannot be restored.
BESIDES the Objection which we have now
answered, it is commonly alledged/that the Bodies
of Men, after their Dissolution, cannot be restored
to the same Frame again ; but this is said without
the least Foundation, (a) For most Philosophers
agree, that though the Things be never so much
(a) For most Philosophers agree, &c.] If any one, be not sa
tisfied with this Account of Grotius, he may be answered, that
it is not at all necessary, that the Matter which is raised, should
be numerically the same with that which the dying Man
carried to the Grave with him : For he will be as much the
eame Man, though his Soul were joined to Matter which it
was never before joined to, provided it be the same Soul, as
a decrepid old Man is the same as he was when a Child
crying in a Cradle, though perhaps there is nol, in the old
Man, one Particle of that Matter there was in the infant, by
reason of the continual #wr/a which fly from the Body. It
may very well be called A Resurrection of the limtii, when a
like one is formed by God out of the Earth, and joined to the
Mind ; therefore there is no Need of reducing ourselves to so
great Straits, in order to defend too stiffly the Sameness of the
Matter. Le Clcrc.
changed,
OF THE TRUTH OF THE [Bock IT.
changed, the Matter of them still remains capable
of being formed into different Shapes ; and who
will affirm, that God does not know in what Places,
though ever so far distant, the Parts of that Mat-
ter are, which go to the making up of a human
Body ? Or, that he has not Power to bring them
back and reunite them ? And do the same in the
Universe, that we see Chymists do in their Fur
naces and Vessels, collect those Particles which are
of the same Kind, tho separated from one another.
And there are Examples in Nature, which show,
that though the Shape of Things be ever so much
changed, yet the Things themselves return to their
original Form ; as in Seeds of Trees and Plants.
Neither is that Knot, which is objected by so many,
such as cannot be loosed; viz. concerning human
Bodies passingintoNourishment of wild Beasts and
Cattle ; who after they are thus fed, are eaten
again by Men. For the greatest Part of what is
eaten by us, is not converted into any Part of our
Body, but goes into Excrements or Superfluities,
such as Spittle and Choler : And much of that
which has nourishment in it, is consumed by Dis
eases, internal Heat, and the Ambient Air. Which
being thus, God, who takes such Care of allKinds,
even of dumb Creatures, may have such a parti
cular Regard to human Bodies, that if any Part of
them should come to be Food for other Men, it
should no more be converted into their Substance,
than Poison or Physic is ; and so much the ra
ther, because human Flesh was not given to be
Food for Men. And, if it were otherwise ; and
that something which does not belong to the
latter Body, must be taken from it ; this will not
make it a different Body ; (a) for there happens a
greater
(a) For there happens a greater Change, &c.] See Alfenus,
in iJb. Proponebatur. D. de Ojjiciit. " If any one should
" think,
Sect. 10.] CHRISTIAN RELIGION. 107
greater change of its Particles in this Life : (a} Nay
a Butterfly is contained in a Worm ; and the Sub
stance
" think, that by altering the Parts, any Thing is made differ-
ent from what it was before ; according to such Reasoning,
we ourselves should be different from what we were a Year
" since : Because, as Philosophers say, those small Parts, of
" which we consist, continually fly off from our Bodies, and
other foreign ones come in their Room." And Seneca,
Epist. LVIIJ. " Our bodies are in a continual Flux, like
" a River; all that we see runs away as Time does: None of
" those Things we see are durable. I myself am changed, while
I am speaking of their Change." See Methodius s excellent
Dissertation upon this subject, whose Words Epiphatusli&*
^reserved in his Confutation of the Origemsts, Number XII.
XIII. XVI. XVII.
(a) Fay, a Butterfly, &c.] See Ovid in the last Book of his
Jdctanorphotei :
Wild Moths (a Thing by Countrymen observed)
Betwixt the Leaves in tender Threads involved,
Transform their Shapes into a Butterfly.
We may add something out of Pliny s Natural History,^ Book
X. Ch. 5. concerning Frogs : He says ; " For half a Year of
" their Life they are turned into Mud, and cannot be seen;
" and by the Waters in the Spring, those which were for
merly bred, are bred again afresh." And in the same Book,
Chap. 9. " The Cuckow seems to be made of a Haw k,
" changing his Shape in the Time of Year." And Book XL
Ch. 20. " There are who think, that some Creatures which
" are dead, if they be kept in the House in the Winter, will
" come to Life again, after the Sun shines hot upon them in
" the Spring, and they be kept warm all Day in Wood
" Ashes." And again, Ch. 23. speaking of Silk-Worms,
" Another Original of them may be from a large sort of
" Worm, which shoots forth a double Kind of Horns ; thes.e
" are called Canker Worms, and afterwards become what
" they call the Humble-bee; from whence comes another
" Sort of Insect, termed Necydalus, which, in six Months
" Time, turns into a Silk- Worm." And again, Chap. 23.
speaking of the Silk-Worm of Coos, he ss>ys, ;t They were
" first small and naked Butterflies." And Ch. 2(i. concern
ing the Grasshopper : " It is first a small Worm,, but after-
" wards comes out of what they call Tettygometra, whose Shell
" being broke they fly away about Midsummer." Ch. 30.
f Flies drowned in Liquor, if they be buried in Ashes, re-
" turn
108 OF THE TRUTH OF THE [Book II.
stance of Herbs or of Wine (a) in some Very little
Thing, from whence thy are again restored to
their true Bigness. Certainly, since these, and
many other such like Suppositions, may be made
without any Absurdity, there is no Reason why
the restoring of a Body, after it is dissolved, should
be reckoned amongst the Things that areimpossible.
Especially since learned Men, (/) such as Zoroaster
among the Chaldeans, (c} almost all the Stoics,
and
" turn to Life again/ And Ch. 32. Many Insects- are bred
in another Manner." " And first ^the Horse-Fly, out of the
" Dew: In the Beginning of the Spring, it sticks to a Radish-
" Leaf, and being stiffened by the Sun, it gathers into the Big-
" ness of a Millet. Out of this springs a small Worm, and in
* three Days after, a Canker-Worm, which increases in a few
" Days, having a hard Shell about it, and moves at the Touch
" of a Spider ; this Canker-Worm, which they call a Chrysalis,
" when the Shell is broken, flies away a Butterfly."
(a) In some very little Thing, &c.] If Grotius had lived
till our Days, he would have spoken more fully ; since it is
evident that all Animals, of whatever Kind, spring from an
Egg, in which they are formed, as all Plants do from Seeds,
though never so small. But this is nothing to the Rusurrec-
tion, for Bodies will not rise again out of such Principles.
Le Clere.
(b) Snch as Zoroaster, &c.] See Clemens, Strom. V.
(c) Almost all ike Stoics, &c.] Clemens, Strom. V. "He
" (Heraclitus} knew, having learnt it from the Barbarian
11 Philosophy, that Men who lived wickedly, should be puri-
" fled by Fire, which the Stoics call i*rv(orv, whereby they ima-
" gine every one shall rise again such an one as h- really is,
" thus they treat of the Resurrection."
And Origen, Book IV. against Celiws : " The Stoics say,
" that after a certain Period of Time, the Universe shall be
" burnt, and after that shall be a Renovation, in which all
" Things shall continue unchangeable." And afterwards :
* They have not the Name of the Resurrection, but they
* have the Thing." Origen here adds the Egyptians. Chry-
sippus concerning Providence, quoted by Lactantius, Book VI.
of his Institutions, has these Words : Which being thus,
" there is evidently no Impossibility, but that we also, when
" we
Sect. 10, 11.] CHRISTIAN RELIGION.
(a) and Theopompus among the Peripatetics, be
lieved that it could be, and that it would be.
SECT. XI.
The exceeding Purity of its Precepts, with Respect
to the Worship of God.
ANOTHER Thing in which the Christian Re
ligion exceeds all other Religions that ever were,
are, or can be imagined, is the exceeding Purity
and Holiness of its Precepts, both in those Things
which concern the Worship of God, and also in all
other Particulars. The Rites of the Heathens, al
most all over the World, were full of Cruelty; (b}
as Porphyry has largely shewn : and as we are con
vinced by those in our Age, who have sailed to
those Places. For it is an established Principle,
almost every where, that the Gods are to be paci
fied with human Blood ; which Custom neither
the Greek Learning, nor the Roman Laws, abo
lished : as appears from what we read concerning
(c) Sacrifices offered up to Bacchus Omesla, amongst
" we are dead, after a certain Period of Time is past, may foe
" restored again to the same State, in which we now are." He
that is at Leisure may look into ^Nathaniel Carpenter s Sixteenth
Exercise of Free Philosophy.
(a) And Theopompus, &c.] Concern! ng whom, see Diogenes
Laertius in the Beginning of his Book. " And Theopompus in his
" Eighth Philippic relates, as the Opinion of the Wise Men,
" that Men shall live again, and become immortal, and every
" Thing shall continue what it is."
(6) As Porphyry, &c.] In his Book prohibiting eating Living
Creatures ; whence Cyril took many Things, in his Fourth,
against Julian.
(c) Sacrifices offered up to Bacchus, &c.] Plutarch mentions
them in his Thcmistodes, and also Pamsanius. The like Rites of
the Messanians, Pellceans, Lictyans in Crete, Lesbians, Phoctenc-
sians you have in the Hortatory Discourse in Clfmens.
the
1 10 OF THE TRUTH OF THE [Book ft.
the Greeks; concerning a Grecian Man and a Gr-
r/ tf/z Woman, and concerning (a) a Man and Wo
man amongst the Gauls , that were sacrificed to
Jupiter Lalialis. And the most holy Mysteries,
both of Ceres and of Bacchus, were full of Lewd-
ness ; as was plain, when once the Secrets of their
Religion began to be publickly discovered ; as is
at large declared by (b) Clemens Alexandrlnus, (c)
and others. And there were such Sights shown upon
those Days, that were consecrated to theHonour of
their Gods, that (d) Cato was ashamed to be present
at them. In the Jewish Religion, indeed, there was
(a) A Man and Woman amongst the Gauls, &c.] Dionysius
Halicarnasscnsis tells us in his First Book, that it was a very
ancient Custom in Italy, to sacrifice Men. How long it re
mained, Pliny says, Book XXVIII. Ch. 1. " Our Age hath
" seen in the Beast Market, a Grecian Man and Woman slain,
" or those of some other Nation with whom they dealt."
This Custom remained till Justin s and Tatian s Time : For
Justin, in his first Apologetic, addresses the Romans thus:
* That Idol which you worship ; to whom not only the Blood
" of irrational Creatures is poured out, but also human
Blood ; which Blood of slain Men is poured out by the
most noble and eminent Person among you." And Tatian :
I find among the Romans, that Jupiter LatiaUs was delight
ed with human Blood ; and with that which flows from
Men that are slain." Porphyry tells us, that these Rites
remained till Adrian s Time. That there was a very ancient
Custom amongst the Gauls, of offering human Sacrifices, we
learn from Tully s Oration in Defence of M. Fonteius ; and out
of Plutarch, concerning Superstition. Tiberius abolished it,
as we find in Pliny, Book XXX. Chap. 1. See the same Pliny
there, concerning the Britons, and Dion in Nero, and Solinus ;
also Hermoldua concerning the Sdavonians, Book I. Chap. 3.
Porphyry, in his Second Book against eating Living Creatures,
says, that it remained till his Time, in Arcadia, in Carthage,
and in the Great City, that is, Rome, where he instances in the
Rite of Jupiter Latialis*
(b) Clem, Alexundrinusj &c.] In his Hortatory Discourse.
(c) And others, &c.] Especially Arnobius.
( J) That Cato -was ashamed, &c.] See Martial in the Begin
ning of his Epigrams, Gellius X, 13. and Valerius Maximvs,
ook XI. Chap. 10.
nothing
Sect, li] CHRISTIAN HELIGION. nl
nothing unlawful or immoral ; but to prevent that
People, (a) who were prone to Idolatry, from re
volting from the true Religion, it was burthened
with many Precepts, concerning Things that were
in themselves neither good nor bad : Such as the
Sacrifices of Beasts, Circumcision, strict Rest on
the Sabbath Day, and the forbidding many Sorts
of Meats; someof which the Mahometans have bor
rowed, and added to them a Prohibition of Wine.
But the Christian Religion teaches us to worship
God, who is a most holy Being, (/;) with a pure
Mind, (c) and with such Actions, as are in their
own Nature virtuous, if they had not been com
manded. Thus it does not bid us to (d) circumcise
our Flesh, but our Desires and Affections ; not to
abstain (e) from all Sorts of Works, but only from
all such as are unlawful : Not to offer the Blood
and Fat of Beasts in Sacrifice to God: but, if there
be a just Occasion, (f) to offer our own Blood for
a Testimony of the Truth : Arid (g] whatever
Share of our Goods we give to the Poor, we are to
look upon it as given to God : Nor to forbear cer
tain Kinds of Meat and Drink, (h) but to use both
(a) Who were prone to Idolatry, &c.] This is the Reason
given for such Precepts by Maimonides, whom Josephus Albo
follows.
(6) With a pure Mind, &c.] John iv. 24.
(c) And with such Actions, &c.] Whence it is called a rea
sonable Service, Rom. xii. 1 Phil. iv. 8.
(d) Circumcise our Flesh, &c.] Rom. ii. 28, 29- Phil. iii. 3.
(e) From all Sorts, &c. 1 Cor. v. 8.
(f) To offer our own Blood, &c.] 1 Cor. x. l6. Hcb. xii. 4.
I Pet. ii. 21.
(g) Whatever share of our Goods, &c.] Matt. vi. 4. Luke
xii. 33. 2 Cor. ix. 7. Heb. iii. 6 .
(A) But to use both of them, &c.] Luke xxi. 34. Rom. xiii.
.13. Eph. v. 18, Gal. v. 21. 1 Tim. v. 3. 1 Pet. iv. 3.
Of
112 OF THE TRUTH OF THE [Book II,
of them with such Temperance as may most secure
our Health ; (a) and sometimes by Pasting-, to ren
der our Bodies more subservient to the Mind, that
it may with more Freedom advance itself towards
higher Objects. But the chief Part of Religion is
every where declared to consist in such (b) a godly
Faith, by which we may be framed to such (c) a
sincere Obedience, as to (d) trust wholly upon God,
and have (e) a firm Belief of his Promises; (f)
whence arises Hope, (g) and a true love both of
God and of our Neighbour, which causes Obe
dience to his commands ; (//.) not a servile Obe
dience, proceeding from the Fenr of Punishment,
(/) but because it is well-pleasing to him, (k) and
because he is our Father, (I) and Rewarder, out of
his
(a) And sometimes by fasting, &c.] Matt. vi. 18. xvii. 21.
1 Cor. vii. 5.
(6) A godly Faith, &c.] John xii. 44.
(c) A sincere Obedience, &c.] Luke xi. 28. John xii, 7.
and the following Verses; 1 Cor. vii. 19. i P e t. j. 3.
(d) Trust wholly upon God, &c.] Mat. xxi. 21. 2 Tim. i. 12.
( f ) Ajirm Belief of his Promise s, &c.j Rom. iv. 20. 2 Cor
vii. 1. Gal. iii. 29.
(f) Whence arises Hope, &c.] Heb. vi. 2. Rom. viii 24
xxv. 4. ,
(g) And a true Lore, both qf God, &c.] Gal. vi. l Thess. iii. 6.
(h) Not a senile Obedience, &c.] Rom. viii. 15.
(0 Jhtt because it is veil-pleasing, &c.] //e6. xii. 28.
(A-) And because he is our Father, &c."| Rom. viii.
(/) AndRcvarder, &c.] Co/ow. iii. .24. 2 TVtass. i. 6. To
which we may add, that we can easily apprehend, that his
Precepts are most worthy of him, and so exactly suited to our
Nature, that better or more agreeable cannot be conceived
by any one ; therefore we ought to render ourselves obedient
to Him, out of a grateful Sense of his Commands, because
they are the best and most excellent that can be ; and this,
though there were no Punishment to be inflicted on the Disc-
bedient,
Sect. 1J> 12.] CHRISTIAN RELIGION. 113
his exceeding Goodness towards us. (a) And we
are commanded to pray, not to obtain Riches or
Honours, and such other Things, which many
have desired to their own Hurt ; but, in the first
Place, for such Things as are for the Glory of
God ; and so much only for ourselves, of those
perishable Things, as Nature requires, permitting
the Rest to Divine Providence ; being contented
which Way soever they happen : But for those
Things that lead to Eternity, we are to pray with
all Earnestness, viz. for Pardon of our past Sins,
and for the Assistance of the Spirit for the future,
that being established firmly against all Threats
and Temptations, we may continue on in a godly
Course. This is the Worship of God required
by the Christian Religion, than which certainly
nothing can be conceived more worthy of him.
SECT. XII.
Concerning the Duties of Humanity, which we owe
to our Neighbour, though he has injured its.
THE Duties towards our Neighbour, required
of us, are all of the like Sort. The Mahometan Re-
ligion, which was bred in Arms, breathes nothing
else ; and it is propagated by such Means only.
(b) Thus dristotle takes notice of, and blames the
Laws
bedient, beside the Baseness of the Fact itself: This is to obey
God like Sons, and not like Servants. Le Clerc.
(a) And ve are commanded to pray, &c.] Matt. vi. 10.
() Thus Aristotle, &c.] Polit. VII. Chap. 14. "Like
" unto these are some, who afterwards declared their Opi-
" nions in their Writings. For in praising the Government
" of the Lacedemonians, they commend the Design of the Law-
" giver, because the whole Establishment tended to Power
" and War : Which may easily be confuted by Reason, and
I i,
114 OF THE TRUTH OF THE [Book II.
Laws of the Laconians, which were so highly
commended above any other in Greece, even by
the Oracle of Apollo, because they tended directly
to Force of Arms. But the same Philosopher af
firms, the War against Barbarians was lawful :
Whereas the contrary is true amongst Men, who
were designed by Nature for Friendship and So
ciety, (a) For what greater Iniquity can there
be, than to punish single Murders ; but expose
to public View, in their Triumphs, whole Na
tions whom they had slain, as a glorious Exploit ?
And yet that most celebrated City of Rome t how
did it procure that Title, but by Wars, and those
(I) many Times very unjust ; as they themselves
confess concerning (c) the Wars against Sardinia
(d] and Cyrus ? And in general, as the most
famous Compilers of Annals have related ;
very many Nations did not account it infa-
" is now confuted by Facts." Euripides, in Andramacha, said
it before Aristotle:
If War and Glory,
And the Sword, were from the Spartans taken,
There s nothing excellent that would remain.
() For what greater Iniquity, &c.] To this Purpose is the
<)6th Epistle oi Seneca, and Book II. Chap. 8. concerning An
ger ; and the Second Epistle of Cyprian.
(b) Many Times -eery unjust, &c.] Pctromus.
If any secret Halts,
If any Land did shining Gold contain,
They War proclaim.
(c) The Wars against Sardinia, &c.] See Pnlyliits, Hist. III.
(<}) And Cyprus, &c.] 1 hrus, Book III. Chap. 9. " So
" great was the Report, and that very justly, of its Riches ;
" that though they were a People that conquered Nations,
" and were accustomed to bestow Kingdoms ; yet at the In-
" stance of P ubiw& Cludius the Tribune, it was given in
* Charge, to confiscate the King, though alive, and their
" Ally." Plutarch mentions the same Thing in his Life of
Caro and Appian, Book II. of his Politics ; and Dion, Book
XXXVIH. bee the same Florus, in his War of Numantia
and Crete.
2 mous,
Sect. 12.] CHRISTIAN RELIGION. US
mous, (a) to commit Robberies out of their
own Bounds. (/>) Executing of Revenge is,
by Aristotle and Cicero, made a Part of Virtue.
(a) To commit Robberies, &c.] Thucydides, Book I. " For*
" merly the Greeks, as well as the Barbarians, whether they
lived on the Continent near the Sea-shore, or whether they
"inhabited the Islands; after they began to hold Corres-
" pondence with one another by sailing, fell to robbing,
" led on by great Men, either for the Sake of Gain to them
selves, or to procure Victuals for them that wanted. And
happening upon Cities which were not walled, but inha
bited like Villages, they plundered them, and the greatest
Part made their Advantage of them, being not ashamed as
yet of doing thus, but rather accounting it glorious. This
is evidently the Practice of some that dwell upon the Con
tinent now, who account it honourable to do thus; and
amongst the ancient Poets, it is very frequent for them who
met Sailors, to ask them if they wore Pirates ; knowing
that they who were so asked, would not disown it ; nor
they who asked them, think it any Reproach. Nay, they
robbed one another, upon the very Continent ; and a great
many of the Greeks live now in this ancient Manner, as the
Ozolan Locrians, the filtolians, the Acarnanians, and those of
the adjoining Continent." The Question T/iucydides here
mentions, is in Homer s Odyss. T . Upon which the Scholiast
says, " To plunder, was not accounted infamous, but glorious,
" by the Ancients." Justin, Book XLIII. Chap. 3. concern
ing the Phocensians. " They were more diligent in occupying
" the Sea, than the Land, inlishing, and trading ; and very
" often they spent their Lives in plundering" (which at that
Time was looked upon as honourable). Concerning the Spa
niards, see Phit arc/i inMarius; undDiodorus, Book V. concern
ing the Tyrrhenians. Servius on the Eighth and Tenth JEneids,
Ctfsar, Tacitus, andSaxo-Grammaticus, concerning theGermans
(h) Executing of Revenge, &c.] Aristotle s Ethics to Ni-
chomachus, IV. II. " Such an one seems to be no Ways af-
" fected or concerned, not to revenge himself, unless pro-
" voked ; but it shews a mean Spirit, to bear contemptuous
"Treatment." And Tally, in his Second Book of Intention,
places Revenge amongst the Duties that belong to the Law of
Nature : " Whereby either in our own Defence, or by Way
" of Revenge, we keep off Force or Reproach." And to
At/icus, " I hate the Man, and will hate him : I wish I could
" revenge myself upon him." And against Antony : " I would
" revenge every single Crime, according to the Degree of Pro-
" vocation in each."
i 2 The
116 OF THE TRUTH OF THE [Book II.
(a) The Gladiators tearing one another to Pieces,
was one of the public Entertainments amongst
the Heathens ; (b) and to expose their Children^
was a daily Practice. The Hebrews, indeed, had
a better Law, a more holy Discipline ; but yet
there was some Things overlooked or allowed
in that People, whose Passion was ungovern
able ; (c) such as the giving up to their Power
seven Nations, tho* indeed they deserved it :
With which they not being contented, (d) per
secuted with cruel Hatred, all that differed from
them; (e) the Marks of which remain even to
this Day, in their Prayers uttered against Chris
tians : And the Law itself allowed a Man (/)
to revenge an Injury by the Punishments of
Retaliation, and that a Man-slayer might be
killed by the private Hand of the next Rela
tion. But the Law of Christ (g) forbids re
quiting any Injury that hath been done us, either
(a) The Gladiators, &c.] See Lactantius, Book II. and
Tertullian concerning Shews, Cliap. If).
(b) And to expose their Children. &c.] See Justin s Second
Apologetic, Chap. 9. and Lactantius s Institution, Chap. 20.
and Terence s Hecyra.
(c) Such as the giving, &c.] Exod. xxxiv. 11,12. Deut.
vii. 1, 2-
(</) Persecuted -with cruel Hatred, &c.] 11. Lcci Ben Gerson
tells us they were to endeavour to injure them any Manner of
Way. Bechai says, that what was taken from them by Theff,
was not to be restored.
(e ) The Marks of which, &c.] See a little Book of Prayers,
put out at Venice, in a small Volume, Page S. and a German
Book oiAntonius, Margarita, and Maimonides,un the Thirteen
Articles, where he says, they are to be destroyed, who do not
believe them. And it is a frequent Saying in the Mouths of
the Jeu\i, " Let all Sectaries suddenly perish." The like
Saying we find in R. Isaac s Eerischith Rabba, and the Talmud
in Baba Kama, and Babu Bathra,
(/) To revenge an Injury, 5cc.] Lev. xxiv. 20. Deut.xix. 21.
(g) Forbids requiting any Injury, &c,] Matt. v. 38. 44.
by
Sect. 12, 13.] CHRISTIAN RELIGION. 117
by Word or Deed ; lest by imitating that Malice
we condemn in others, we should on the contrary
approve it. It would have us do good in the first
Place, to those that are good ; and then to the
bad also, (a) after the Example of God, from
whom we receive Gifts in common with all other
Men ; such as the Sun, the Stars, the Air, the
Winds, and the Rain.
SECT. XIII.
About the Conjunction of Male and Female.
THE Conjunction of Man and Woman,
whereby Mankind is propagated, is a Thing
that highly deserves to be taken Care of by
Lav/ ; which that the Heathen neglected, is no
Wonder, when they relate (b) Stones of the
Whoredoms and Adulteries of those Gods which
they worshipped. And which is worse, (c)
the Conjunction of Males with one another
(a) After the Example of God, &c.] Matt. v. 45.
(t) Stories of the Whoredoms, &c.] See Euripidcs s lour*
/ can t forbear,
The Lewdness of Apollo to reprove,
Who forces Virgins to his nuptial Bed,
And murders his own Children privately.
Is this to practice Virtue you enjoin !
If Mortals sin, you Godt revenge the Wrong ;
And is it just that you, who Lain prescribe
To all Mankind, should live by none yourselves ?
Though it will never be, yet I must speak ;
J/ Phoebus, Neptune, and the King of Gods,
Should punish all unlawful Marriages,
None mould remain to u orship at their Shrines.
See this Matter fully handled by Clemens in his Hortatory Dis
course; by Athenagoras, Tatian, Arnobius, Book IV. Nazianzen t
in his First against Julian, and Thtodoret, Discourse III.
(c) The Conjunction of Males, &c.] See this also, in the
forementiond Places of Clemens and Theodoret.
is
118 OF THE TRUTH OF THE [Book II.
is defended by the Examples of their Gods:
In the Number of which Ganymedes of old,
(a) and Antonius afterwards, were reckoned upon
this Account ; which horrid Crime is also often
esteemed lawful amongst the Mahometans, Chi*
nese t and other Nations. The Greek Philoso
phers seem to take great Pains () to put a vir
tuous Name upon a vicious Thing. The most
eminent of which same Greek Philosophers, (c)
recommending Intercourse with women ; what
did they do else but turn a whole City into one
common Stew, (d) when even Brute Creatures
observe some Sort of conjugal League ? How
much
(a) And Antonius afterwards, &c.] Mentioned by Justin,
in his Second Apologetic ; by Clemens in his Hortatory Dis
course ; by Origen in his Second and Eighth Books against Cel-
sus ; by Eusebius in his Ecclesiastical History, IV. 8. by Thca*
doret 8, and the Historians of those Times.
(b) To put a virtuous Name, &c,] So indeed it was thought,
not only by Lucian, in his little Book concerning Love; but
by Gregory Nazianzen, Orat. III. against Julian; and by Ellas,
Cretensis, and Nonnus, upon him. And also by Cyril, in his
Sixth Book against Julian ; and by T/ieodoret, very largely, in
his Thirteenth Book to the Greeks. I cannot omit a Place of
Philu s, who had a great Opinion of Pluto, out of his Book
concerning a contemplative Life. " Plato s Feast is spent al
most wholly upon Love, not only of Men eager after Wo
men and Women eager after Men ; for such Desires may
be satisfied by the Law of Nature ; but of Men after Men,
differing from themselves only in Age ; and if any Thing
be speciously said concerning Love and heavenly Venus, those
Names are used only for a cover." Ttrtullian concerning
the Soul, preferring the Christian Wisdom to that of Socrates,
adds, " Not bringing in new Demons, but driving out the
f old ; not corrupting Youth, but instructing them in all the
" Goodness of Modesty."
(c) Recommending Intercourse -with Women, &c.J See
Plato, as in other Places, so more particularly in his Fourth
Republic.
(d) When even Brute Creatures, &c.] See Pliny, Book X,
Chap. 33. " The Actions of Doves are mightily taken
" Notice of by these, upon th6 same Account ; their Customs
11 are the same, but the highest Degree of Modesty belongs
" specially
Sect. 13.] CHRISTIAN RELIGION. lifl
much more reasonable is it then, that Man who
is the most divine Creature, should not be born
from an uncertain Original, whereby the mutual
Affection betwixt Parents and Children is de
stroyed ? The Hebrew Law indeed forbad all Un-
cleanness, (a) but a Man was allowed to have
more Wives than one at a Time, and the Hus-
band had a Power (b) to put away his Wife for
any Cause whatsoever ; which is the Custom at
this Day among the Mahometans : And formerly
the Greeks and Latins took so great a Liberty,
that (c] the Lacomans and Cato permitted others
to have their Wives for a Time. But the Law
of Christ, which is most perfect, strikes at the
very Root of Vice, and (d) accounts him guilty
before God (who can see into, and judge the
Hearts of Men,) that lusts after, though he has
not committed the Crime ; or that attempts the
Chastity of any Woman, or looks upon her with
such Desires. And because all true Friendship
is lasting, and not to be broke; it would, with,
very good Reason, have That to be so (e) which
contains the Union of the Bodies, as well as
" specially to them; Adulteries are not known to either 1 of
/ them, they do not violate the Fidelity of Wedlock." Con
cerning the conjugal Chastity of Ring-Doves, see Porphyry in
his Third Book against eating living Creatures.
() But a Man icas alloiced, &c."] Tins appears from Dent.
xvii. 16, 17 xxi. 1.5. 1 Sam. xii. 8. So the Hebrews under
stood the Law; and Chn/sotf om, iCcr.xi. emd Angus fine, Book
III. Chap. 12. concerning the Christian Doctrine ; and others
of the Ancients. Joscpkus, who best understood the Law, says,
in the Fifteenth of his Antiquities, " It was the Ciibtom of our
" Fathers to have many Wives."
(/;) To put away his Wife, &c.] Datt. xxiv. I, 2, 3. 4,
Lei it. xxi. 14-.
(c) The Laconians and Cato, &rc.] See Herodotus, Book VI.
and Plutarch, in his Cato Utut7isix, and Lycurgus.
(d) Accounts him guilty before God, &c.] Matt. v. 28.
(t) Which contains the Union, &c.] Matt. v. 3, xix, 9.
the
120 OF THE TRUTH OF THE [Book II.
the Agreement of their Minds; and which, with
out Doubt, is more convenient for a right Edu
cation of their Children. Among the Heathen,
some few Nations were content with one Wife
as the Germans and Romans ; and in this they are
(a) followed by the Christians: Namely, that
the Wife, having resigned herself entirely to
her Husband, may be (b) recompensed with a
like Return ; (c) that the Government of tlae
Family may be better managed by one Gover
nor, and that different Mothers might not bring
a Disturbance in amongst the Children.
SECT. XIV.
About the Use of Temporal Goods.
TO come now to the Use of those Things
which are commonly called Goods ; we find
Theft allowed by some Heathen Nations, (d]
as the Egyptians (e) and Spartans ; and they
who did not allow it in private Persons, did
(a) Followed by the Christians, &c.] Paul the Apostle,
1 Cor. vii. 4. Lactantius s, Institutions, VI. 23. Hierovymus
against Occanus.
(b) Recompensed with a like Return, &:c.] SaUust well ex
presses it in his Jugvr thine War. " Amongst those that have
* many Wives, there is but little Affection, because the Mind
" is distracted with a Multitude, so as to have none of them
" for an intimate Companion; but they areall equally esteemed
" of no Value." Ammianus concerning the Persians, Book
XXIII. " By Means of various Lust, divided Love grows
" faint." And Claudian, in his Gildonic War.
They have a thousand Marriages,
For they regard no Ties, no sacred Pledge,
But their Affection is in Number lost.
(c) That the Government, &c."] Euripides in his Andro-
macha, rightly apprehends and expresses them both.
{d) As the Egyptians, &c.] SveDiodorus Siculus s History,
Book I.
(e) And Spartans, &c.] See Plutarch in his Lycurgus.
scarce
Sect. 14.] CHRISTIAN RELIGION: 121
scarce any Thing else in the Public ; as the
Romans, of whom the Roman Orator said, (a)
if every one should have his Due restored to
him, they must go back again to their Cottages.
Indeed, there was no such Thing amongst the
Hebrews ; but they were permitted (6) to take
Usury of Strangers, that the Law might in some
Measure be fitted to their Disposition ; and there
fore amongst other Things, (c) it promised
Riches to those that obeyed it. But the Chris
tian Law not only forbids (d) all Kind of In
justice towards any Persons ; but also forbids us
(e) setting our Affections upon perishing Things ;
because our Mind is of such a Nature, that it
cannot diligently attend to the Care of two
Things, each of which requires the whole Man,
and which oftentimes draw him contrary Ways :
And besides, (f) Solicitousness in procuring and
preserving Riches, is attended with a certain
Slavery and Uneasiness, which spoils that very
Pleasure which is expected from Riches : (g)
but Nature is satisfied with a very few Things,
and those such as can easily be procured, with
out any great Labour or Charge. And, if God
has granted us something beyond this, we are not
commanded to cast it into the Sea, (/;) as some
(a) Jf every one should have, &c.] Lactsntius in bis Epitome,
Chap. 1. cites the Words of Tally to this Purpose out of his
Third Republic.
(6) To take Usury of Strangers, &c,] Deut. xxiii. 19.
(f) It promised Riches, &c.] Lent. xxvi. 5. Deut. xviii.
4,5,6,7,8, 11, 12.
(d) All Kind of Injustice, &c.] Matt. vii. 12. Ephes. v. 3.
(e) Setting our Affections, &c.] Matt. vi. 24. and the fol
lowing VVrses. xiii. 22. Luke viii. 14. 1 Tim. vi. Q.
(f) Solicitousness in procuring, &c.] Matt. vi. 34. PAil.iv.6.
(g) But Nature is satisfied, &c.) 1 Tim. vi. 7, 8.
(h) As some Philosophers, &c.] Laertius and Suidas affirm
this of Aristippus and Philostratus, of Crates.
Philoso.
J22 OF THE TRUTH OF THE [Bock II.
Philosophers imprudently did ; nor to let it lie
useless by us, nor yet to lavish it away : But out
of it, to supply the Wants of other Men, (a) ei
ther, by giving (6) or lending to those that ask it ;
(<:) as becomes those who believe themselves, not
to be Proprietors of these Things, but only Ste
wards and Deputies of the Most High God their
Parent ; for a Kindness well bestowed, (d] is a
Treasure full of Good Hope, against which nei
ther the Wickedness of Thieves, nor variety of
Accidents can prevail any thing. An admi
rable Example of which sincere and undis-
sembled Charity, the first Christians afford us ;
when things were sent from so great a Distance
as (e) Macedonia and Acliaia> in order to supply
the Want of those in Palestine ; as if the whole
World had been but one Family. And here this
Caution is added also, in the Law of Christ ; (f)
that no Hope of Recompence or Honour ought
to diminish from our Liberality ; because, if we
have regard to any Thing else but God, (g) it
takes away his Acceptance. And, lest any one
should pretend, as is commonly done, to cloke
his Sparingness, as if he were afraid he should
want what he has, when he comes to be an old
Man, or if any Misfortune should befall him ;
the Law promises, (/;) that a particular Care shall
(a) Either by giving, &c.] Matt. v. 42.
((>). Or lending, &c.] In the same Matt. Luke vi. 35.
(c) As becomes those, &c.] 1 Tim. vi. 17, 18.
(d) Is a Treasure, &c.] Matt. vi. 20.
(e) Macedonia, and Achaia, &c. Horn. xv. 25, 26", and the
following Verses. 2 Cor. ix. 1, 2, 3, 4. Philip iv. 18.
(f) That no Hope of Recompence, &c.] Matt. vi. 1, 2.
Luke xv. 12.
(g) It takis away his Acceptance, &c.J See the forecited
Place in Matt.
(h) That a particular Care, &c.] Matt. vi. 32. Luke XH.
7. xxi. 8.
be
Sect. 14, 15, 16.] CHRISTIAN RELIGION. 123
be taken of those who keep these Precepts ;
And, that they may the more rely upon it, re
minds them of (a) the remarkable Providence of
God, in providing for wild Beasts and Cattle, in
adorning Herbs and Flowers ; and that it would
be an unworthy Thing in us, not to believe so
good, so powerful a God, nor to trust him any
further than we would do a bad Debtor, of whom
\ve never think ourselves secure without a Pledge.
SECT. XV.
Concerning Oaths.
OTHER Laws forbid Perjury ; (/) but, this
would have us entirely to abstain from Oaths, ex
cept upon Necessity ; and to have so great Regard
to Truth, in our common Conversation, (c] that
there should be no Need of requiring an Oath of us.
SECT. XVI.
Concerning other Actions.
AND indeed, there is nothing excellent to be
found in the philisophic Writings of the Greeks^
or in the Opinions of the Hebrews^ or of any other
Nation, which is not contained here, and more
over ratified by divine Authority. For Instance;
concerning (d) Modesty, (e) Temperance, (f)
(a) The Remarkable Providence of God, &c.] Matt. vi. 26, 28.
(b) But this would have us, &c.] Matt. v. 33, 34, 35, 36,
37, Jam. v. 12.
(c) That there should be no need, &c.] See. the foremen*
tioned Place of Matthew.
(d) Modesty, &c.] 1 Pet. iii. 3.
(e) Temperance, &c.] Tit. ii. 12. I Tim. ii. ip.
(f) Goodness, &c.] 2 Cor. vi. 6 . Gal. v. 22. Colos* iii.
12t Cor. xiii. 4,
Goodness,
124 OF THE TRFTH OF THE [Book If,
Goodness (a) Moral Virtue, (i) Prudence, (c)
the Duty of Governors and Subjects, (d] Parents
and Children, (e) Masters and Servants, (f)
Husbands and Wives ; and, particularly, abstain
ing from those Vices, which, under a Shew of
Virtue, deceived many of the Greeks and Romans,
viz, (g) the Desire of Honour and Glory. The
Sum of it is wonderful for its Substantial Brevity ;
(h) that we should love God above all Things,
and our Neighbour as ourselves ; that is, (i) we
should do to others, as we would have them do
to us. Perhaps some may object against what
we have now said, of the Excellency of Christ s
Commands ; the great Difference of Opinions
amongst Christians, from whence have arisen so
many various Sects.
(a) Moral. Virtue, &c.] Phil. iv. 8. 1 Tim. ii. 2. iii. 4.
Tit. ii. 7-
(A) Prudence, &c,] Matt. x. 16. Ephes. i. 8.
(c) The Duty of Governors, &c.] 1 Tim. ii, 2. Rom. xiii.
3 Pet. ii. 13, 17.
(d) Parents and Children, &rc.] Colos. iii. 20, 21. Ephes.
vi. 1, 2, 3, 4.
(c) Masters and Servants, Ice.] Ephes. vi. 5, 6, 7, 8, 9,
10. Co/05, iii. 22, 23, 24, 25.
(f) Husbands and Wives, &c.] Ephes, \. 22, 23, 24, 25,
28, 33. Colos. iii. 18, 19. 1 Tim. ii. 2.
(g) The Desire of Honour, &c.] Matt, xviii. 4. xxiii. 12.
Luke xiv. 11. xviii. 14. John v. 44. Ephes. iv. 2. CWo*. ii.
18. iii. 23. 1 John ii. 16. PAz/. ii, 3. 1 Thess. ii. 6. 1 Pet.
i. 24. v. 5.
(A) T^af we sAouW fot c Goc?, &c.] Jtfatf. ix. 18. xxii. 37,
39. Luke\. 27. .Rom. xiii. 9, 10, 11. Ga/. v. 14. James
11. 8.
(t) We should do to others, &c.] Matt. vii. 12. J/w/ce vi.
31. This was commanded by the Emperor Alexander; see
Dion, and he that wrote the Life of this Emperor in Latin.
SECT,
Sect, 17.] CHRISTIAN RELIGION. 125
SECT. XVII.
Aji Answer to the Objection, drawn from the many
Controversies amongst Christians.
BUT the Answer to this is evident: There are
scarce any Arts, but the same Thing happens to
them, partly through the Weakness of human
Nature, and partly because Men s Judgment is
hindered by Prejudices: But for the most Part,
this Variety of Opinion is limited within cer
tain Bounds, in which Men are agreed ; and
whereby they determine Doubts: As in the
Mathematics, it is a Dispute whether the Cir
cle can be squared or no; but whether, if you
take Equals from Equals, the Remainder will
be equal; this admits of no Dispute: And thus
it is in Natural Philosophy, Physic, and other
Arts. So the Difference of Opinions that is
amongst Christians, cannot hinder their Agree
ments in the principal Things; that is, (a) those
Commands, by which we have now recommended
the Christian Religion : And the Certainty of these
appears from hence, and those who being highly
enraged against one another, have sought for Mat
ter of Disagreement, never ventured to go so far
as to deny, that these were the precepts of Christ ;
no, not even they, who would not direct their
Lives according to this Rule. And if any should
attempt to contradict these, he ought to be looked
upon to be like those Philosophers who denied
that Snow was white. For as these were confuted
(a) Those Commands, &c.] We may add also, in those
Opinions that are necessary, and upon which the Observation
of Commands depends ; such n.s are mentioned in the most an
cient Creeds, which are extant, in Irenxus and Tertu lian, and
what we now cull the Apostles Creed, as I have .somewhat-
more fully shown in that little Piece annexed hereto, concern
ing the Choice of our Opinion, &c. Sect, IV. LeClerc
by
126 OF THE TRUTH OF THE [Book II.
by their Senses, so are they by the Consent of all
Christian Nations, and by those Books which were
wrote by the first Christians ; and those after
them, who were followed by learned Men; and
such who bore Testimony to the Faith of Christ
by their Death. For that which all these ac
knowledge to be the Doctrine of Christ, ought
to be accounted so, by all fair and equal Judges ;
for the same Reason that we believe Plato, Xeno-
phon, and other Disciples of Socrates ; concerning
the Opinions of Socrates ; and the Schools of
the Stoics, for what Zeno delivered.
SECT. XVIII.
The Excellency of the Christian Religion further
proved from the Excellency of its Teacher.
THE third Thing wherein we said the Chris
tian Religion exceeds all other Religions that are,,
or can be imagined, is the Manner in which it
was delivered and propagated : In the Conside
ration of which Particular, the first Thing that
offers itself, is the Author of this Doctrine : The
Authors of the Grecian Wisdom and Knowledge,
themselves confessed, that they alledged scarce
any Thing for Certainty ; because Truth was
sunk, as it were, (a) to the Bottom of a Well ;
(b) and the Mind, as dim-sighted in Regard to
divine Things, as the Eyes of an Owl in the Sun
shine. Besides there was hardly any of them, but
(a) To tJie Bottom of a Well, Sec.] It was a Saying O f De-
mocritus, " That Truth lay at the Bottom of a Weli,"- as we
find in Tally s Academical Questions, and in other Writers.
(ft) And the Mind, as dim-sighted, &c.] See Aristotle s
Metaphysics, .Book II. Chap. 1. "As the Kyes of a Butt are
"dazzled at the Light in the Day-time; so is the understand-
" ing in our Soul confounded at the plainest Things in th
" World."
was
Sect. 18.] CHRISTIAN RELIGION. 12?
was addicted to (a) some particular Vice ; some
were (b) Flatterers of Princes, others devoted to
(c) the Embraces of Harlots, others to (d) snarl
ing Impudence ; and one great Argument of the
Envy and Hatred they all had against one an
other, is their (e) quarrelling about Words, or
Things of no Moment ; and as good an Argu
ment of their Coldness and Indifferency in the
Worship of God is, that they who believed that
there was really but one God, did yet lay him
() Some particular Vice, &c.] Socrates is most commend
ed, by the Consent of all 5 yet Cyril in his Sixth Book against
Julian, sets before us in the Words of Porphyry, the high De
gree of Anger he discovered in his Words and Sayings.
(6) Flatterers of Princes, &c.] Plato and Aristippus.
(c) The Embraces of Harlots, &c.] Zeno, the Chief of the
Stoics, was addicted to the Love of Men ; and Plato, Aristo
tle, Epicurus, Aristippus, and almost all of them, to the Love of
Women ; witness Athanccus s Books III. and XIIL Laertius
and Lactuntius. Theognis mentions it of himself in many
Places.
(rf) To snarling Impudence, &c.] Whence they are called
Cynics.
(e) Quarrelling about Words, &c.] This is well observed
by Timon Phtiasius :
-wretched Mortals, nought but Sin and Fleshy
Always deceiv d with Words, and fierce Contests ;
Vain Men like empty Bladders, pujf d with Wind,
And again,
Sharp Contest -walks about with mighty Noise,
Sistfr of mortal Hatred and Confusion ;
Till wandering to and fro, at last she fix
Herselfin human Breasts and raise their Hopes,
And again,
Who has iiiflattid them with such deadly Strife ?
The noisy Multitude, who silence hate,
From whom the Plague of Tattle has its Rise.
YoVl will find these Versos in Clemens, Strom. V. in Eus(biu9 r
at the End of his Preparation, and in Theudaret s Second Dis
course. [;3jjB
aside.
1*8 OF THE TRUTH OF THE [Book If,
aside and paid Divine Worship to others, whom
they believe to be no Gods : (a) making that only
the Rule of their Religion, which was publickly
received. And, as for the Reward of Piety, they
could affirm nothing for certain ; as appears from
(b) the last Dispute of Socrates, a little before
his Death. Mahomet y the Author of that Reli
gion, which has spread itself so far, (<:) aban
doned himself to Lust, all his Life long, which
his Friends themselves do not deny. Neither
did he give any Assurance whereby it might ap
pear, that those Rewards he promised, which
consisted in Feasts, and Women, would ever really
be ; since they do not pretend to say, that he is
restored to Life again in his Body ; so far from
that, that it now lies buried in Medina. But
Moses, the Hebrew Lawgiver, was an excellent
Person, however not entirely free from Faults ; for
with great Reluctance he would scarce (d) under
take an Embassy to the King of Egypt, tho at the
(a) Maldng that only the Rule, &c.] Xenophon in his Sixth
Tttcnwrab. recites the Oracle, by which the Gods arc commanded
to be worshipped according to the Laws of every City. Here
v;e may repeat the Words of Seneca, before quoted out of
Augustine-, after which Augustine adds these; " He worshipped
" that which he blamed; he did that which he condemned ;
" and that which he found fault with, he paid Adoration to."
According to what Plato says, in his Timaus, and other Places ;
and Pormlyry, in that Place of Euscbius s Preparat. Book IV.
Ch. 8. that it is dangerous to speak the Truth, in Divine Mat
ters, before the Vulgar. The Fear of which Danger, both in
the Greek and Latin, and Barbarian Philosophers, prevailed
over the sincere Profession of the Truth; which Thing alone
is sufficient to hinder any one from thinking that such Men
were to be followed in every Thing. Justin Martyr, in his
Exhortation to the Greeks, observes this of Plato.
(b) The last Dispute of Socrates, &c.] See what we have
before quoted concerning him.
(c) Abandoned himself to Lust, See.] See what is said in
the Sixth Book.
(d) Undertake an Embassy t &c.] Exodus iv. 2, 10, 13, 14.
Com-
Secf. is.j CHRISTIAN REIJGION. 129
Command of God ; and he discovered some (a)
Distrust of God s Promise, concerning striking
Water oat of the Rock, as the Hebrews acknow
ledge. And he himself partook of scarce any of
those Rewards, which he promised to his People
by the Law, () being driven to and fro in desert
Places, by continual Tumults, (c) and never en
tering the happy Land. But Christ is described
by his Disciples; (ei) to be without any Manner
of Sin : (e) Nor could he ever be proved to have
committed any, by the Testimonies of others :
And whatever he commanded others, (f) he
performed himself; for he faithfully fulfilled all
Things that God commanded him ; (%) he was
most sincere, in the whole Course of his Life;
he was the (h) most patient of Injuries and Tor
ments, as is evident from his Punishment on the
Cross ; he was so great a Lover of Mankind, of
his Enemies, even of those by whom he was led
to Death, (/) that lie prayed to God for them.
(d) Distrust of God s Promise, &c.] Numbers xx. 12.
(b\ Being driven to and fro, & c .] Exod. xxii. Numb x?
xu. xiv. xvi. xx. xxv.
(c) And never entering the happy Land, &c.] Numb, xx 1".
Ueut. xxxiv. 4.
(d) To be without any Manner of Sin, &c.] John vii? 46
X. 32. 2 Cor. v. 21. 1 Pet. jj. OQ. lid,. j v . That his P et
was cojMjended by tbe O racld among the Gentiles, we shall
shew in the Sixth Book.
his ( Tl ??K COU t d Ae r t e P*> &&lt;-.] - Ori gm observes this iu
his Third Book against Celsus.
_ (f) He performed himself, &r.] Lactmtius, in the End of
his .Institutions , well observes, That he not only shewed the
>
" heP,Hv d
the Fatli of Virtue, on account of its difficulty.."
(g) He was most sincere, &c."J 1 Pet. ii. 22!
(h) Most patient of Injuries, &c.] Matt. xxvJ 50 ^
John vin. 23. Acts viii. 32.
That he prayed to God for them, &c.] ^uhe xxiii. 34
K . And
130 OF THE TRUTH OF THE [Book II.
And the Reward that he- promised to bis Fol
lowers, he was possessed of himself, in a most
eminent Manner ; as is declared and proved by
certain Testimony, (a) Many saw, heard, and
handled him, after he was returned to Life again ;
(b) He was taken up into Heaven in the Sight of
Twelve: And that he there obtained the highest
Power, is manifest from hence ; that he endued
his D-3ciples with a (c) Power to speak those Lan
guages which they had never learned ; and (d)
with other miraculous Gifts, (e) as he promised
them, when lie departed from them : All which
put together shew, that there is no Reason to
doubt of his Faithfulness, or of his Power, to re
compense us with that Reward, he has promised.
And hence it is we collect, that this Religion ex
ceeds all others in this Particular also.; that the
Author of it performed himself, what he com
manded ; and was possessed of what he promised.
From the wonderful Propagation of this Religion.
WE come now to the Effects of the Doctrine
by him delivered ; which indeed, if rightly con-
(a\ Many saw, heard find handled him, fcr.] John xx. 27,
28, 2. Ji fm i- fy < 1 Malf - xxvli< Mark xvi * Lukc XX1V
1 Cor. xv. 3, 4, . >, u", 7, 8.
(/;) He was taken up into Heaven, &c.] Mark xvi. 19- *
.xxiv. 51, 52. Acts i. 9, 10, 11. also Acts vii. 55. ix. 3, 4, 5.
xxii. 6. 1 Cor. xv. 8.
(c) 4 Power to speak those Languages, &c.] Acts 11. 3, 4.
x \6 xx. 6. 1 Cor. xii. 10, 28, 30. xiii. 1, 8. xiv. 2, 4, 5,
6,9, 13, 14, 18, 19,22,23,^7,39.
(d) And wit It other miraculous Gifts, &c.] Acts iii. v. vin.
ix x xi. xiii. xiv. xvi. xix. xx. xxi. xxvii. Root. xv. 19.
2 Cor xii. 1 2. Hcb. ii. 4. The Truth hereof is shewn by Justin
in h is Dis pule with Tnjpho; by IrtiMus, Book II. by Tertul-
Han, in his Apology; by Origea, in his Seventh Book agamst
Cclsits; by Lcictatitius, and other?.
(tfj As he promised them, cScc.] John, xiv. 12. xvii. 11. Mark
xvi 17 sidered,
Seer. 18.] CHRISTIAN RELIGION. 131
siclered, are such, that if God has any Regard or
Care of human ArKiirs, this Doctrine cannot possi
bly but be thought Divine. It was agreeable to Di
vine Providence, to cause That to spread the far
thest, which is in itself best. And this has happened
to the Christian Religion, which, we ourselves see,
is taught all over Europe; (a) even the farther
Corners of the North not exempted ; (b) and no
less throughout all Asia, (c) even in the Islands in
the Sea belonging to it ; (d) through Egypt also (e)
and Ethiopia, (f) and some other Parts of Africa,
() and at last through America. Nor is this done
now only, but was so of old ; as the History of all
Ages testify, the Books of the Christians, and the
Acts of Synods ; and at this Day, there is a Tra
dition preserved amongst the Barbarians, (h) of the
(a) Even the further Corners of the North, &c.] Sec Adam
Bremensit and tictmoldus, and the Writers concerning Iceland
(6) And no las throughout all Asia, &c.] See the Acts o
the General Councils.
LvsL^T tke Llands in the Sca> &c-] Sce Osorius in his
(rf) Though Egypt also, &c.] This appears from the Acts
of the General Councils; from the anciem Ecclesiast ical Hi !
tones, ^and particularly Eusebius, VI. 34. out of the Coptic
(c) And Ethiopia, &c.] Sec Franciscus Alvaresius.
CO A,, d sow other parts of Africa, &c.] See TcrtuUian Cv-
P>4^^
that Counc.l, W h,ch subjoined to the Works of Cyprian *
() And at last through America, & c .] See Acosta and
others who have wrote about the Affairs of America
K a Journica
132 OF THE TRUTH OF THE [Book 11
Jcurnies and Miracles of .Thomas (a) and Andrew >
aud the other Apostles. And (b) Clemens, (c) 7V-
tullian, (d) and others have observed, how far the
Name
(fl) And Andrew, &c."J See Eusebiits in the Beginning of
his forementioned Third Book, and Origcn upon Genesis.
(b) Clemens, &c.] He says, Strom. V. that Christ was
known in all Nations.
(c) Tertuttian, &c.] In his first Book against the Jews.
" In whom else have all Nations believed, but in Christ, who
" lately came ? In whom have all these Nations believed, Par*
" tkians, Mfdes, Elamitcs, and the Dwellers in Mesopotamia^
" Armenia, Phrygia, Capp&ducia; the Inhabitants of Pontus,zr\A
"Asia and PampkyKai they that dwell in Egypt, and they
" who live in the Country of Africa, beyond Gyrene: Romans
and Strangers; Jews and other Nations in Jerusalem; the
".different Sorts of People in Getulia ; the many Countries
"of the Moors; all the Borders of Spain; the different
"Nations of Gaul: and those Places of Britain, which the
" Romans could not come at, are yet subject to Christ; the
" Sarmatce, and Deed, the Germans and Scythians; and many
" other obscure Nations, and many Provinces and Islands un-
" known to us, so many that they cannot be reckoned ? In all
" which Places, the Name of Christ, who lately came, reigns."
Presently after, he shows how much larger the Kingdom of
Christ was in his Time, that is, the End of the second Cen-
tnry, than those of old, Nebuchadnezzar s Alexander s, or the
Romans : " The Kingdom of Christ overspreads all Places, is
" received every where, in all the above named Nations (he had
" mentioned the Babylonians, Parthians, Indians, Ethiopia,
" Asia, Germany, Britain, the Moors, Gertulians, and Romans)
h is in great Esteem : He reigns every where, is adored in
all Places, is divided equally amongst them all."
(d) And others, &c.] Irenceus; who was ancienter than Tcr-
tuUian, Book I. Ch. 3. " For though there be different Lan-
" guages, the Power of Tradition is the same ; neither the
"Churches founded in Germany have any other Belief, or
any other Tradition : For yet those in Iberia, nor those
" among the Celta, nor those which are in the East, nor those
" in Egypt, nor those in Lybia, nor those that are established
in the Middle of the World : But like the Sun, which God,
" created, and is one and the same throughout the whole
World: So the Light, the preaching of the Truth, shines
* every where, and enlightens all Men, who are willing to
4 com*
Sect. 18.] CHRISTIAN RELIGION. 133
Name of Christ was famous in their Times, amongst
the Britons, Germans, and other distant Nations.
What
" come to the Knowledge of the Truth," And Onsen s
Homily upon the ivth of Ezekiel : " The miserable Jews
confess, that these Things were foretold of the Presence of
Christ ; but they are foolishly ignorant of his Person, though
they see what is said of him fulfilled; for when did the
British Land, before the coming of Christ, agree in the
Worship of one God ? When did the Country of die Moor.?,
when did the whole World together do so }" And Arm-
" Inus, Book II. The Powers which they saw with their Eyes,
" and those unheard-of Effects, which were openly produced,
** either by him, or which were proclaimed by his Disciples
throughout the whole World, subdued those violent Appc-
" tites, and caused Nations and People, and those whose Man-
" ners were very different, to consent with one Mind, to the
" same Belief: For we might enumerate, and take into our
" Account those Things which were done in India among
the Scrs, Persians,-* Modes, In Arabia, Egypt, in Asia,
dyrw, among the Galatians Parthians, Phrygians, in Achaia
"Macedonia, Epirtis : in th
" veyed by the East and W<
" the Mistress of the World.
Is.ands and Provinces, sur-
tern Sun; and lastly in Rome,
And Athanasius, in his Svno-
j. i w-, , **** 9 J1 u is kJYJiU" 1
dical Lpisttej which we find n Theodore*, Book IV Chap 3
mentions the Christian Churches in Spain, Britain, Gaul, Italy
Dalmatia, Mysia, Macedonia, Greece, Africa, Sardinia, Cyprus,
Crete, Pamphyha,Lyva, Isauria, Egypt, Lvbia, Pun tits, andCop-
padocia. And Theodorct, in his Eighth Discourse against the
Wrecks, speaks thus concerning the Apostles: "When they
" were conversant in the Body, they went about, sometimes
to one Sort, and sometimes to another; sometimes they
" discoursed to the Roman*, sometimes to the Spaniards, and
1 sometimes to the Celtans ; but after they returned to him
that sent them, nil enjoyed their Labours without Excep
tion not only the Romans, and they that loved the Roma*
Yoke, and were subject to their Government, but also the
Persians and Scythians, and Massagetce, and Sauromutcc, and
1*410*3, and ^Ethiopians ; and to speak in one Word the
< Borders ot the whole World." And again in his Ninth
Book among the converted Nations, he reckons the Persians
the Massagetie, the Tibareni, the Hyrcani, the Caspian*, and Scy-
tlnans Jerom, in the Epitaph of Neputian, reckons amongst
the Christians the Indians, Persians, Gotks, Egyptians, Besnan*,
and the People cloathed with Skins : In his Epistle to Latta, he
j^konsuptheJ/wfiaM, Persian*, Goths, Ethiopians, Armenians,
Uuns, Scythians, and Getans; And in his Dialogue between an
orthodox
134 OF THE TRUTH OF THE
What Religion is there that can compare with it,
for the Extent of its Possession ? If you answer,
Heathenism: That indeed has but one Name,
but is not one Religion: For they do not all
worship the same Thing, for some worship the
Stars, others the Elements, others Beasts, others
Things that have no Existence ; neither are they
governed by the same Law, nor under one com-
mon Master. The Jews indeed, though very
much scattered, are but one Nation ; however,
their Religion has received no remarkable Increase
since Christ : Nay, th<>!r own Law is made more
known by the Christians than by themselves.
Mahoroetanism is settled in very many Countries,
but not alone ; for the Christian Religion is cul
tivated in those same Countries, and in some
Places by a greater Number: Whereas, on the
contrary, there are no Mahometans to be found
in many Parts where the Christian Religion is.
orthodox Man and a Luciftrian, he mentions the Britain^
Gauls, the East, the People of India. The Iberians the Celti*
bcrians, and the Ethiopians. And Chrysoefom in his Sixth Ho
mily upon 1 Cor. says, " If they were not worthy to be be-
" lieved in what they said, how should their Writings have
" spread all over barbarous Countries even to the Indians,
" and those Countries beyond the Sea?" And again, in his
last Homily upon Pentecost. " The Holy Spirit descended in
" the Shape of Tongues, divided its Doctrine amon-st the
several Climates of the World : and by this Gift of Tongues,
as it were by a particular Commission, made known to every
one, the Limits of that Command and Doctrine that was
committed to him." And again, in his famous Q ration,
concerning Christ s being God : " We must say then, that a
< mere. M*n could not, in so short a Time, have overspread
the World, both Sea and Land ; nor have so called Men to
" such Things, who \\ere with-held by evil Customs, nay, pos-
scssed with Wickedness : Yet he was sufficient to deliver
.< Mankind from all these, not only Romans, but also Persians,
" and all barbarous Nations." See also what follows, which,
* is highly worth reading.
Considering
Sect. 18.] CHRISTIAN RELIGION. 13.~>
Considering the Weakness ami Simplicity of those who
taught it in the first dges.
WE come next to examine, in what Manner the
Christian Religion made such a Progress, that in
this Particular also it may be compared with
others. We see most Men are disposed to corn-
ply with the Examples of Kings and Rulers, es
pecially if they be obliged to it by Law, or com
pelled by Force. To these the Religions of the
Pagans, and that of the Mahometans, owe their
Increase. But they who first taught the Christian
Religion, were not only Men without any Autho
rity, but of low Fortune, Fishers, Tent-makers,
and the like: And yet, by the Industry of these
Men, that Doctrine, within thirty Years, or there
abouts, spread not only through (a) all Parts of
the Roman Empire, but. as far as the Parthlans
and Indians t And not only in the very Beginning,
but for almost three hundred Years, by the In
dustry of private Persons without any Threats,
without any Enticements, nay, opposed as much
as possible by the Power of those who were in
Authority ; this Religion was propagated so far,
that is possessed the greatest Part of the Roman
Empire, (b) before Constantine professed Christi
anity. They among the Greeks, who delivered
Precepts of Morality, at the same Time rendered
themselves acceptable by other Arts : as the
Platonics, by the Study of Geometry ; the Peri
patetics, by the History of Plants and Animals ;
{) All Parts of the Roman Empire, &c.] Rom. xv. lp.
(6) Before Constantine professed Christianity, & c .] Tertul-
han Mid in his Tim,, Apology II. We are but of Yesterday,
JBd have fi led all Places belonging to you, your Cities, 1^
lands, Castles, lowns, Councils, your very Camps, Tribes
Companies tne Palace, Senate, and Forum: we have left
" you only your Temples."
5 the
J36 OF THE TRUTH OF THE [Book U.
the Stoics, by Logical Subtility : the Pythago
reans, by the Knowledge of Numbers and Har
mony. Many of them were endued with adVni-
rable Eloquence, as Plato, Xenophon, and Theo-
fhrastus. But the first Teachers of Christianity
had no such Art. (a) Their Speech was very
plain, without any Enticements ; they declared
only the Precepts, Promises, and Threat n bare
Words; wherefore, since they had not h; (hem-
selves any Power, answerable to such ; : I^os -ess,
we must of Necessity allow that they \vvre attend
ed with Miracles ; or that the secret Influence? of
Goc[ favoured their Undertaking; or both.
SECT. XIX.
Anil l~he great Impediments that hindered Men from ;
embracing if, or deterred them from professing it. ,
TO which Consideration we may add this ;
that the minds of those who embraced the Chris
tian Religion, taught by these Mtn, were not en
tirely free and unprejudiced from any established
Kule of Religion, and consequently very pliable ;
as they were, who first embraced the Heathen
Rites, and the Law of Mahomet: And much less
were they prepared by any foregoing Institution ;
as the Hebrews were rendered fit for the Recep
tion of the Law of Moses, by Circumcision, and
the Knowledge of one God. But on the contrary,
their Minds were filled with Opinions, and had
acquired Habits, which are a second Nature, re
pugnant to these new Instructions; having been
educated and confirmed by the Authority of
a\v, and of their Parents, in the Heathen Mys
teries and Jewish Rites. And besides this, there
(a) Their Speech was very plain, &c.] This was wisely ob
served by Chri/iostom, on 1 Cor. i. 17. and by Theodord, alter
the Words now quoted,
Sect. lp.] CHRISTIAN RELIGION. 13f
was another Obstacle as great, namely, the most
grievpus Sufferings, which it was certain they
who professed Christianity must endure, or be
in Fear of, upon that Account : For since such
Sufferings are highly disagreeable to human Na
ture, it follows, that those Things which are
the Cause of such Sufferings cannot be received
without great Difficulty. The Christians, for
a long Time, were kept out of all Places of
Honour, and were moreover fined, had their
Qoods confiscated, and were banished : But these
were small Things ; they were condemned to the
Mines, had the most cruel Torments, that it was
possible to invent, inflicted upon them ; and the
Punishments of Death were so common, that the
Writers of those Times relate, that no Famine,
no Pestilence, no War, ever consumed more Men,
at a Time. Neither were they the ordinary Kinds
pf Death : (a) But burning of them alive, cru
cifying them, and such like Punishments ; which
pne cannot read or think of without the greatest
Horror ; And this Cruelty, which, without any
long Interruption, and that not every where,
continued in the Roman Empire, almost till the
Time of Comfantine, and in other Places longer,
was so far from diminishing them, that on the
contrary, their Blood was called the Seed of the
Church, they so much more increased as thev were
cutoff. Here, therefore, let us compare other
Religions with Christianity. The Greeks and other
Heathens, who were wont to magnify their own.
Matters, reckon a very few that suffered Death for
Opinions; some Indian Philosophers, Socrates, and
not many more ; and it can hardly be denied, but
() But burning of them alive, &e.] Domitius Ulpianus, a
famous Lawyer, wrote seven Books about the Punishments
that Christians ought to have inflicted on them. Lactantws
mentions them, Book V, Chap. 7.
that
138 OF THE TRUTH OF THE [Book II.
that in these famous Men, there was some Desire
of transmitting their Fame to Posterity. But
there were very many of the common People,
scarce known to their Neighbours, among the
Christians, who suffered Death for their Opinion ;
Women, Virgins, young Men, who had no De
sire nor probable Hopes, that their Names would
continue long after them ; and, indeed, there are
but a few, whose Names remain in the Marty ro-
logies, in Comparison of the number of them
that suffered for this Cause, and are (a) reckoned
only by the Heap. Further, very many of them
might have escaped this Punishment, by some
small Dissimulation, such as throwing a little
Frankincense upon the Altar ; which cannot be
affirmed of them, who, whatever private Opinions
they had in their Minds, >et in their outward
Actions, conformed themselves to the Customs
of the Vulgar. So that to suffer Death for the
Honour of God, could scarce be allowed to any
but the Jews and Christians ; and not to the Jews
after Christ s Time ; and before, only to a very
few, compared with the Christians ; more of
which suffered Punishment for the Law of Christ,
in one Province, than ever there did Jews ; all
whose sufferings of this Kind may almost be re
duced to the Times of Manasses and Antiochus,
Wherefore, seeing the Christian Religion, in this
Particular also, infinitely exceeds others ; it ought
justly to be preferred before them. It must be in
ferred from such a Multitude, of every Age and
(a) Reckoned only by the Heap, &c.] As the innocent Com
pany of three Hundred at Carthage, mentioned in the xxivth
Roman Marty rology oi Augustus ; very many in Africa, under
Severus ; under Valerian at Antioch ; and in Arabia, Cappa-
docia, and Mesopotamia, in P/irygia, in Pont us, under Maximitt;
at Nicomcdia, in Nwnidia ; at Rome, in T/iebaii, Tyre, Trevers,
under Diocletian ; in Persia, under Cabada and tiapores. Ail
which are mentioned in the Martyrology, without any Names.
Sex,
Sect. 19,] CHRISTIAN RELIGION. 13$
Sex, in so many Different Places and Times, who
refused not to die for this Religion ; that there was
some great Reason for such a constant Resolution,
which cannot be imagined to be any other but the
Light of Truth, and the Spirit of God.
An Answer to those who require mere and stronger
Arguments.
IF there be any one who is not satisfied with
the Arguments hitherto alledged, for the Truth of
the Christian Religion, hut desires more powerful
ones ; he ought to know, (a) that different Things
must have different Kmds of Proof; one Sort in
Mathematics, another in the Properties of Bodies,
another in doubtful Matters, and another in Mat
ters of Fact. And we are to abide by that, whose
Testimonies are void of all Suspicion : Which, if
it be not admitted, not only all History is of no
further Use, and a great Part of Physic ; but all
that natural Affection, which is betwixt P.irents
and Children, is lost, (b) who can be known no
other Way. (c) And it is the Will of God, that
those
(a) That Afferent Things, Sec."] Scr dritfoflt s Ethic* to Ni-
comuchus, Book I. " It is sufficient, it a Tiling be made ap-
" pear according to the subject Matter of it; for the same Evi-
" dence is not to be expected in all Th ng ." And in the
latter Part of his First Mefaphys.the last Chap. " Alathemati-
" cal Certajnty is not to be met with in all Things." And
Calicidus on Thrifpus, according to the Opinion of Plato. " A
" Disposition to believe precedes all Doctrines; especially it
" they be asserted, not by common, but by great, and almost
4 divine Men."
(b~) Who can be known no o^ier Way, &c.] Thus Homer :
JVo Man for certain knows, -whose Son lie is.
That is, with the most exact Kind of Knowledge.
(c) And it is the Will of God, &c.] There are two Sorts of
Propositions in the Christian Religion; one Sort of which may
be philosophically demonstrated, the other cannot. Of the
former are such as these : The Existence of God, the Creation
jpf the World, a Divine Providence ; the Goodness and Ad
vantage
HO OF THE TRUTH OF THE [Book II,
those Things which he would have us believe, so
as that Faith should be accepted from us as Obe
dience, should not be so very plain, as those Thino-s
we perceive by our Senses, and by Demonstration;
but only so far as is sufficient to procure the Be
lief, and persuade a Man of the Thing, who is
not obstinately bent against it : So that the Gospel
js, as it were, a Touchstone to try Men s honest
Dispositions by. For since those Arguments,
which we have brought, have gained the Assent of
so many good and wise Men, it is very manifest,
that the Cause of Infidelity in others, is not from
the Want of Proof; but from hence, (a) that
they would not have that seem true, which contra-
diets their Passions and Affections. It is a hard
Thing for them lightly to esteem of Honours and
other Advantages ; which they must do, if they
would receive what is related concerning Christ,
?nd for that Reason, think themselves bound to
pbey the Precepts of Christ. And this is to be
vantage of the Precepts of Religion j all which are capable of a
Demonstration, and are actually demonstrated by Grotius and
others; so that a Man must renounce his Reason, orelse admit
them. But those Passions which are contrary to them, hinder
Unbelievers from receiving them, because, if they should own
them to be true, they must subdue those Passions, which they
are unwilling to do, because they have been so long accustomed
to them. Of the latter Sort, arc the historical Facts, upon which
the Truth of the Gospel depends, and which are explained by
Grotms, and proved by historical Arguments. Which same
Arguments would be allowed to be good by Unbelievers, in
the same Manner as they do the Proofs of all. those Histories,
which they believe,, though they do not see the Facts : if they
were not hindered by the Prevalence of their Passions ; and
which they must entirely subdue/ if such Arguments came once
to take Place. See a little Book of mine in French, concerning
Infidelity. Le Clerc.
() That they would not have that seem true, Sec.] Chrysostom
treats very handsomely of this, in the Beginning of 1 Cor.
Chap. 3. And to Demetrius, he says ; " that they do not be-
" heve the Commandments, proceeds from their Unwilling.
" ness to keep them/
discoyere4
Sect. 19.] CHRISTIAN RELIGION Hi
discovered by this one Thing, that they receive
many other historical Relations as true, the Truth
of which is established only upon Authorities, of
which there are no Marks remaining at this Time:
As there is in the History of Christ ; partly by the
Confession of the Jews, which are now left ; partly
by the Congregation of Christians, every whereto
be found ; for which there must of Necessity have
been some Cause. And since the long Continu
ance of the Christian Religion, and the Propaga
tion of it s.o far, cannot be attributed to any
human Power, it follows, that it must be attri
buted to Miracles : Or if any one should deny it
to have been done by Miracles ; this very Thing,
that (a] it should, without a Miracle, gather so
much Strength and Power, ought to be looked
upon as greater than a Miracle.
() It .should, without a Miracle, &c.] Chrysostom handles
this Argument on 1 Cor. Ch. i. towards the End ; and Avgus-
tin t concerning the City of God, Book XXII. Chap. 5.
BOOK
H2 OF THE TRUTH OP THE [Book irf,
BOOK III.
S E C T. I.
Qf the Authority ojthe Booh of the New Testament.
J.JE, who is persuaded of the Truth and Ex
cellency of that Religion which Christians
profess, having been convinced either by the Ar
guments before offered, or by any other besides
them, in order to understand all the several Parts
of it, he must go to the ancient Books, which
contain this Religion ; and they are what we call
the Books of the New Testament, or rather Cove
nant : For it is unreasonable for any one to,deny,
that Religion is contained in those Books, as
all Christians affirm ; since it is fit that every Sect,
good or bad, should be believed in this Asser
tion, that their Opinions are contained in this or
that Book ; as we believe the Mahometans, that
the Religion of Mahomet is contained in the Alco
ran : Wherefore, since the Truth of the Christian
Religion has been proved before, and at the same
Time it is evident, that it was contained in these
Books ; the Authority of these Books is suffi
ciently established by this single Thing : How
ever, if any one desire to have it more particularly
made appear to him, he must first lay down that
common Rule amongst all fair Judges, (a) That he
who would disprove any Writing, which has been
received for many Ages, is obliged to bring Argu-
() That he who wovM, &c.] Sec Baldus in his Rubric con
cerning the Credibility of Writings ; and Gai/its, Book II. Obs,
CXLIX. Numb. 6 and 7, and those he there cites.
ments
Sect. 1,2.] CHRISTIAN RELIGION. U3
ments that may diminish the Credibility of such a
Writing ; which, if he cannot, the Book is to be
defended, as in Possession of its own Authority*
SECT. II.
The Booh tJmt have any Names affixed to them, were
writ by those Persons whose Names they bear.
WE say then, that the Writings, about which
there is no Dispute amongst Christians, and which
have any particular Person s Name affixed to them,
are that Author s, whose Title they are marked
with ; because the first Writers, such as Justin,
Irenatus, (a) Clemens, and others after them, quote
these Books under those Names : And besides ()
Tertulltan says, that in his Time some of the origi
nal Copies of those Books were extant. And be
cause all the Churches received them as such, be
fore there were any public Councils held : Nei
ther did any Heathens or Jews raise any Contro
versy, as if they were not the Works of those
whose they were said to be. And (c) Julian
0) Clemens, &c.] There is only Clement s Epistle to th
Corinthians extant, in which he quotes Places of the New Tes
tament, but does not name the Writers; wherefore Clement s
Name might have been omitted ; and so might Justin s who is
not used to add the Names. Lc Clerc.
(/;) Tertullian says, &c.] In his Prescription against the
Heretics. " Let any one who would exercise his Curiosity
" principally in the Affair of his Salvation, let him run over
" the Apostolical Churches, over which the Seats of the Apo-
" sties have now the Rule, in their respective Places ; in
" which the authentic Letters themselves are recited." And
why might not the- Hand of the Apostles be then extant, when
Q.uin tiUimi says, that in his Time Cicero s Hand was extant
and Gellius says the same of Virgil s in his r
(c) Julian openly confesses, &c.] The Place is to be seen in
Cyril s Tenth Book. (See also our Annotations, in the Disser
tation on the Four Evangelists, added to tha Harmony of the
Gospels. Le Cferc.)
openly
1U OF THE TRUTH OF THE [Book Ili.
openlv confesses, that those were Peters, PauTs^
Matthew s^ Mark s, and Lukes^ which were read
by the Christians 1 , under those Names. Nobody id
his Senses makes any Doubt of Homer s or Virgil s
Works being theirs, by Reason of the constant
Testimony of the Greeks concerning the one, and
of the Latins concerning the other ; how much
more then ought we to stand by the Testimony
of almost all the Nations in the World, for the
Authors of these Books?
SECT. III.
The Doubt of those Booh that were formerly doult-
fuJ, taken away.
THERE are indeed in the Volume we now use s
some Books which were not equally received from
the Beginning ; (a) as the Second of Peter, that
of James andJude, two under the Name of John,
the Presbyter, the Revelations, and the Epistle to
the Hebrews : However, they were acknowledged
by many Churches, as is evident from the ancient
Christians, who use their Testimony as sacred ;
which makes it credible, that those Churches,
tvhich had not those Books from the Beginning,
did not know of them at that Time, or else were
doubtful concerning them ; but having afterwards
learned the Truth of the Thing, they began to
use those Books after the Example of the Rest ;,as
we now see done in almost all Places : Nor can
there be a sufficient Reason imagined, why any one
should counterfeit those Books, when nothing can
(a) As the second of Peter, &c.] However, Grotius himself
doubted of this ; the Reasons of which Doubt, he himself gives
us, in the Beginning of his Annotations upon this Epistle.
But though one or two Epistles could be called in Question,
this would not render the rest doubtful ; nor would any Part
of the Christian Faith be defective, because it is abundantly
delivered in other PiaceS. Le C/trc.
be
Sect. 3, 4.] CHRISTIAN RELIGION. 145
be gathered from them, but what is abundantly
contained in the other Books that are undoubted.
SECT. IV.
The Authority of those Books which have no Name
to them, evident from the Nature of the Writings.
THERE is no reason why any one should de
tract from the Credibility of the Epistle to the He-
Irews, upon this Account only, because we do not
know who wrote it ; and so likewise of the two
Epistles of John, and the Revelation, because some
have doubted whether John the Apostle wrote
them, or another of the same Name, (a) For in
Writers, the Nature of the Writings is more to be
regarded than the Name. Wherefore we receive
many historical Books, whose Authors we are ig
norant of, as that of C<esafs Alexandrian War, viz.
because we see, that whoever the Author was, he
lived in those Times, and was present at those
Matters : So likewise ought we to be satisfied,
when those who wrote the Books we are now
speaking of, testify that they lived in the first Age,
and were endued with the Apostolical Gifts. And
if any one should object against this, that these
Qualities may be feigned, as may the Names in
other Writings, he would say a Thing that is by no
Means credible, viz. that they, who every where
press the Study of Truth and Piety, should without
any Reason bring themselves under the Guilt of a
Lie, which is not only abhorred by all good Men
(b) butwas punished with Death by the Roman Laws.
(#) For in Writers, &c.] It had been more projier to say in
Writings, or Books, which is the Meaning of Grotius, as ap
pears from what follows.
(&) But was punished with D^afk, &c.] SceL.FalsiNominis,
D. de Lege Cornelia : and Paul, Book V. Sent. Tit. XXV. Sect.
!0 and 11. See Examples of this Punishment, i?t the End of
he Books of I ukrhtx Maxinms, and in Capitolinus in Pertinav.
L SECT.
UG OF THE TRUTH OF THE [Book III,
SECT. V.
That these Authors wrote what was true, because
they knew the Things they wrote about.
IT is certain, therefore ; that the Books of the
New Testament were wrote by those whose Names
they bear, or by such Persons as they profess them
selves to be ; and it is moreover evident that they
had a Knowledge of the Things they wrote about,
and had no Desire to say what was false ; whence it
follows, that what they wrote must be true, be
cause every Falsity proceeds either from Ignorance,
or from an ill Intention. Matthew, John, Peter,
and Jude, were of the Company of those Twelve,
which Jesus chose to be Witnesses of his Life and
Doctrines: (a] So that they could not want the
Knowledge of those Things they relate : The same
may be said of James, who either was an Apostle,
or, as others would have it, (b) a near Relation of
Jesus, and made Bishop of Jerusalem by the Apos
tles. Neither could Paul be deceived through
Ignorance, concerning those Doctrines which he
professes were revealed to him by Jesus himself
reigning in Heaven ; neither could he be deceived
in the Things which he performed himself; no
more could Luke, who was his (c] inseparable
Companion in his Travels. This same Luke could
easily know what he wrote, concerning the Life
and Death of Jesus ; because he was born in a neigh
bouring Place, and had travelled through PaJest me>
(a) So that they could not want the Knowledge, &c.] John xv.
27, also 1 Epist. i. Acts i. 21, 22.
(b) A near relation cf Jesus, &c.] So others, and they not
a few, think; and St. Chrysostom every where. See Joscpkus
also. (Add to these Evsebius, II. E. Book II. Ch. 1. and 23.)
f) Inseparable Companion, &c.] See Acts xx. and the follow
ing ; Colossians iv. 14. 2 Tim. iv. 11. Philem. 24.
where
Sect. 5, <>.] CHRISTIAN RELIGION. 147
where he says, (a) he spake with them who were
Eye Witnesses of these Things. Without Doubt
there were many others (besides the Apostles with
whom he was acquainted) who were then alive,
having been healed by Jesus, and who had seen
him die, and come to Life again. If we believe
Tacitus and Suetonius, concerning those Things
which happened long before they were born, be
cause we rely upon their diligent Inquiry, how
much more reasonable is it to believe this Author
who says he had every Thing fromEye-Witnesses?
(b) It is a constant Tradition that Mark was a
continual Companion of Peter ; so that what he
wrote is to be esteemed as if Peter himself, who
could not be ignorant of those Thing, had dictated
it : Besides, almost every Thing which he wrote,
is to be found in the Writings of the Apostles.
Neither could the Writer of the Revelations be
deceived in those Visions, which he says (c) were
caused from Heaven ; (d) nor he to the Hebrews,
in those Things which he professes he was taught,
either by the Spirit of God, or by the Apostles
themselves.
SECT. VI.
And because tliey would not say what was false.
THE other Thing we affirmed, viz. that they
would not speak an Untruth, belongs to what was
(a) He spake with them. &c.] In the Preface of his Gospel..
History.
(b} It is a constant Tradition, &c.] Irenceus, Book III. Ch. 1.
and Clemens in his Hypotyposes, cited in Eusebius s Eccles. Hist.
(c) Were caused from Heaven, &c.] Rcr. i. 1, 2. iv. 1. and
the following; xxii. 18, ]<), 1 20, 21.
(J) Nor he to the Hebrews, &c.] Heb. ii, 4. v. 14. xiii. 7.
8, 23.
L 2 before
148 OF THE TRUTH OF THE [Book lit-
before treated of, when we shewed the Credi-
bility of the Christian Religion in general, and of
the History of Christ s Resurrection. They, who
would disprove Witnesses in this Particular relat
ing to the Disposition of their Mind and Will, must
of Necessity alledge something to make it credible,
that they set their Mind against the Truth. But
this cannot be said here; for if any one should ob
ject that their own Cause was concerned, he ought
to examine upon what Account it was their Cause.
Certainly not for the Sake of getting any Advan
tage, or shunning any Danger ; when, on the Ac
count of this Profession, they lost all Advantages,
and there were no Dangers which they did not ex
pose themselves to. It was not therefore their own
Cause, unless out of Reverence to God, which cer
tainly does not induce any Man to tell a Lie, espe
cially in a Matter of such Moment, upon which
the eternal Salvation of Mankind depends. We
are hindered from believing such a wicked Thing
of them, both by their Doctrines, which are in
every Part (a) full of Piety ; and by their Life,
which was never accused of any evil Fact, no, not
by their Enemies, who only objected their Unskil-
fulness against them, which is not at all apt to pro
duce a Falsity. If there had been in them the least
Dishonesty, they would not have set down their
own Faults to be eternally remembered; () as in
(a) Full of Piety, &c.] -And abhor Lying, John, xiv. IT.
xv. 26\ xvi. 13. xvii. 17,19- xyiii. 37. Acts \\\i. 25. Rom.
i. 25. 2TJiess.\i. 20. I John i. 6, S. ii. 4, 21. 2 Cor. vi.
8. Ephes. iv. 15, 25. Colos. iii. 9. lire. xxii. IS. 2 Cor.
ii. 31. Gal. i. 20. Observe how industriously St. Paul dis-
tin^uislies those Things which are his own, and those which
are the Lord s, 1 Cor. vii. 10, 12. how cautious in speaking of
what he saw, whether he saw them in the Body, or out of tin
Body, 2 Cor. xii. 2.
(b) As in the Flight of them all, &c.] Matt. xxvi. 34-, 56.
the
Sect. 6, ?] CHRISTIAN RELIGION. U9
the Flight of them all, when Christ was in Dan
ger, and (a) in Peters thrice denying him.
SECT. VII.
The Credibility of these Writers further confirmed,
from their being famous for Miracles.
BUT on the contrary, God himself gave re-
markahle Testimonies to the Sincerity of them ;
by working Miracles, which they themselves and
their Disciples (b] publickly avouched with the
highest Assurance ; adding the Names of the Per
sons and Places, and other Circumstances : The
Truth or Falsity of which Assertion might easily
have been discovered by the Magistrate s Inquiry;
amongst which Miracles, this is worthy Observa
tion, (V) which they constantly affirmed, viz. their
speaking Languages they had never learned, be
fore many thousand People ; and healipg in a Mo
ment Bodies that were diseased, in the Sight ot the
Multitude; nor were they at all afraid, though they
knew at that Time, that the Jewish Magistrates
were violently set against them ; and the Roman,
Magistrates very partial, who would not overlook
any Thing that afforded Matter of traducing
them as Criminals and Authors of a new Reli
gion ; nor did any of the Jaws or Heathens, in
those nearest Times, dare to deny that Miracles
were done by these Men : Nay, Phlegom, who was
.(a) In Peter s thrice denying him, &c.] Matt. xxvi. 69, and
die following ; Mark. xiv. 66 , and the following ; laike xxii.
54, and the following.
(6) Publkkhj avouched, &c.] See the Acts of the Apostles
throughout, and 2 Cor. xii. 12.
.(c) Which they constantly affirmed, &c.] The Places are
quoted before.
a Slavs
150 OF THE TRUTH OF THE [Book III
a Slave of the Emperor Adrian., (a) mentions the
Miracles of Peter in his Annals : " And the Chris
tians themselves in those Books, wherein they
give an Account of the Grounds of their Faith,
before the Emperors, Senate, and Rulers () speak
of these Facts, as Things known to every Body,
and about which there could be no Doubt :
Moreover they openly declared, that the wonder
ful Power of them (c} remained in their Graves
for some Ages ; when they could not but know,
if it were false, that they could easily be disproved
by the Magistrates, to their Shame and Punish-
(0) Mentions the Miracles of Peter, &r.] Book XIII. As
Or/gen says jn his Second Book against Celsua. This is that
P/ilegon, whose Remains \vc have yet, concerning Miracles,
and long-lived Men.
(b) Speak of these Fads, as Things, &c.] The Places are
very many, especially in Origen. See the whole Kighth Chap
ter of Augustine s Twenty-second Book of the City of God.
(<.) Remained in their Graves, &c.] The Miracles at the Se
pulchres of holy Men then begun to be boasted of, when the
Christians having the Power in their Hands, began to make an
Advantage of the dead Bodies of Martyrs and others, that were
buried in their Churches. Wherefore 1 would not have this
Argument made use of, lest we diminish from the Credibility
of certain Miracles, by these doubtful or fictitious ones. Every
one knows how many Stories are related after the Fourth Cen
tury, about this Matter. But Origen docs not mention any
such Miracles : But in his Seventh Book against Cehuv, says,
" Very many Miracles of the Holy Spirit wore manifested at
" the Beginning of Jesus s Doctrine, and after his Ascension,
" but afterwards they were fewer; however there are now some
" Footsteps of them in some few, whose Minds are purified
" by Reason, and their Actions agreeable thereto." Who can
believe that so many Miracles should be done in one or two
Centuries after Origen, when there was less Need of them?
Certainly it is as reasonable to derogate from the Credibility
of the Miracles of the Fourth and Fift h Centuries as it would
be impudent to deny the Miracles of Christ and his Apostles.
These. Miracles could not be asserted without Danger; those
could not be rejected without Danger, nor be believed without
Profit to those who perhaps forged them ; which is a great Dif
ference, Lt Ckrc.
ment s
Sect. 7, 8.] CHRISTIAN RELIGION. 151
ment. And these Miracles, now mentioned at their
Sepulchres, were so common, and had so many
Witnesses, (a) that they forced Porphyry to con
fess the Truth of them. These Things which we
have now alledged, ought to satisfy us ; but there
are Abundance more Arguments, which recom
mend to us the Credibility of tbese Books.
SECT. VIII.
And of their Writings ; because in them are contained
many Things, which the Event proved to be re~
sealed by a Divine Power.
FOR we find in them many Predictions, con
cerning Things which Men could not possibly
know of themselves, and which were wonderfully
confirmed by the Event ; (b) such as the sudden
and universal Propagation of this Religion ; (c)
the perpetual Continuance of it ; (d) that it should
be rejected by very many of the Jews, (e) and em
braced by Strangers ; (f) the Hatred of the Jews,
against those who professed this Religion ; (g) the
severe Punishments they should undergo upon the
() That they forced Porphyry, &c.] See Cyril s Tenth Book
Against Julian, and Jerom against a Book of Vigilantius.
(/;) Such as the sudden, &c.] Matt. xiii. 33, and following
Verses. Luke x. 18. John xii. 32.
(c) The perpetual Continuance of it, &c.] Luke i. 33. Matt.
xxiii. 20. John xiv. 16 .
(rf) That it should be rejected, c.] Matt. xxi. 33, and fol
lowing Verses; xxii. at tiie Beginning; Luke xv. 11, and fol
lowing Veises.
(c) And embraced by Strangers, fcc.] In the same Places,
and also Matt. viii. 2. xii. 21. xxi. 43.
(f) The Hatred of the Jews, &c.] Matt. x. 17-
(g) The severe Punishments, fa.] Matt.x. 21,39- xxiii. 34.
Account
152. OF THE TRUTH OF THE [Book IIL
Account of it.; (a) the Siege and Destruction of
Jerusalem, and the- Temple, (b) and the sore Ca
lamities of the Jews.
SECT. IX.
And also from the Care that it was ft God should
take, that false Writings should not be forged.
To what has been said may be added, that if it
be granted, that God takes care of human Af
fairs, and especially those that concern his own
Honour and Worship ; it is impossible he should
suffer such a Multitude of Men, who had no other
Design than to worship him with Sincerity, to be
deceived by false Books. And, after there did
arise several Sects in Christianity, there was scarce
any found, who did not receive either all, or most
of these Books, except a few, which do not con
tain any Thing particular in them; which is a
very good Argument why we should think, that
nothing in these Books could be contradicted;
because those Sects were so inflamed with hatred
against each other, that whatsoever pleased one,
for that very Reason displeased another.
SECT. X.
A solution of that Objection, that many Booh were
rejected by some.
"HERE were indeed amongst those who were
willing to be called Christians, a very few, who
rejected all those Books which seem to contradict
their particular Opinion ; such as they, who out
(a) The Siege and Destruction, &c.] Matt, xxiii. 38. Xxiv.
JO. Luke xiii. 34. xxi. 24.
(b) And the sore Calamities of the Jews, &c.] Maatt. xii.
33, and the following Verses, xxiii. 34. xxiv. 20.
Of
Sect. 9, 10.] CHRISTIAN RELIGION. J53
of Hatred to the Jews, (a) spoke ill of the God
of the Jews, of the Maker of the World, and of
the La\v : Or, on the contrary, out of Fear of
the Hardships that the Christians were to under
go, (b] sheltered themselves under the Name of
Jews, (c) that they might profess their Religion,
without Punishment, (if) But these very Men
were disowned hy all other Christians every where,
(e] in those Times, when all pious Persons, that
differed from one another, were very patiently
borne with, according; to the Command of the
Apostles. The first Sort of these Corrupters of
Christianity are, I think, sufficiently confuted
above, where we have shewn that there is but one
true God, whose Workmanship the World is :
And indeed it is sufficiently evident from those
very Books which they, that they might in some
(a} Spoke ill of the God of the Jews, c.] See Irenccus,
Book I. Chap. 29. Tertullian against Marcion, and Epiplianius
concerning the same.
(i) Sheltered themsehcs under the Name, &c.] See Gal. ii. 2.
vi. 13, 14. Philip, iii. 18. Irenceus, Book III. Chap. 28.
Epiphanius concerning the Ebionites.
(c) That they might profess their Religion, &c.] Acts ix. 20.
xiii. and many times in that Book. Pki/o against Flaccus ;
and concerning the Embassy. Josephus every where. To which
may be added L. G/.-neralitcr. D. dc Dccurionibits, and Lib. I.
C. de Judttis. TertuUian, in his Apology, says, " But the
"Jews read their Law openly; they generally purchase
" Leave by a Tribute, which they gather upon all Sabbath-
< Days."
(d) But these Tcry Men were disowned, &c.] TcrtuUian, in
his First against Marcion, says, " Yon cannot rind any Church
" of Apostolical Order, who are not Christians out of Regard
" to the Creator."
(c) In those Times, &c. See what will be said of this Matter
at the End of the Sixth Book. Add also Ircnxus s Epistle to
Victor, and what Jerom \srites concerning it in his Catalogue ;
and Cyprian in his African Council, " Judging no AJan, nor
" removing any one from the Right of Communion, for his
" differing in Opinion."
i Measure-
53t OF THE TRUTH OF THE [Book III.
Measure appear to be Christians, receive ; (a) such
as the Gospel of St. Luke in particular : It is, I say,
evident that Christ preached the same God, which
Moses and the Hebrews worshipped. We shall have
a better Opportunity to confute the other Sort,
when we come to oppose those who are Jews, and
willin^ to be called so. In the mean Time I shall
O
add only this ; that the Impudence of those Men
is very surprising to undervalue the Authority of
Paul, when there was not any one of the Apostles
\vho founded more Churches ; nor of whom there
were -so many Miracles related, at that Time when,
as was before observed, the Facts might be easily
inquired into. And if we believe these Miracles,
what Reason is there why we should not believe
him in his heavenly Visions, and in his receiving
bis Instruction from Christ ? If he was so beloved
of Christ, it cannot possibly be, that he should
teach any Thing disagreeable to Christ, that is,
any Thing false ; and that one Thing, which they
find Fault with in him, namely, his Opinion con
cerning the Freedom procured to the Hebrews
from the Rites formerly enjoined by Moses, there
could be no Reason for his teaching it, but the
Truth ; (b) for he was circumcised himself, (c)
and observed most of the Law of his own Accord:
And for the Sake of the Christian Religion, (d)
he performed Things much more difficult, and
underwent Things much harder than the Law
commanded, or than he had Reason to expect
(a) Such, as die GospdofSt. Luke, &c.] Tertullian, in his
Sixth Book against Man-ion, makes it appear very plainly.
(b) For he vas circumcised, &c ] Philip, iii. 5.
(c) And observed most of the Law, &c.] Acts xvi. 3. xx, 6.
xxi.and the following Chapter.
(d) He performed Things, &c.] 2 Cor. xi. 23, and the fol
lowing Verses ; ami every where in the Acts. See also 1 Cor,.
*i. 3. 2 Cor.xi. 30. xii. 10.
upon
Sect. 10.] CHRISTIAN RELIGION. 155
upon the Account of it ; (a) and he was the Cause
of his Disciples doing and bearingthesameThing:
Whence it is evident, he did not deliver any Thing
to please the Ears of his Hearers,, or for their Pro
fit; whe n he taught them () instead of the Jewish
Sabbath, to spend every Day in Divine Worship ;
instead of the small Expences the Law put them
to, (c) to bear the Loss of all their Goods, (d] and
instead of offering Beasts to God, to offer their own
Blood to him. And Paul himself openly assures
us, (e) that Peter, John, and James, gave him their
Right Hands, in Token of their Fellowship with
him ; which if it had not been true, he would not
have ventured to say so, when they were alive,
and could have convicted him of an Untruth.
Except only those therefore, which I have now
mentioned, who scarce deserve the Name of Chris
tians ; the manifest Consent of all other Assemblies,
in receiving these Books ; besides what has been
already said, concerning the Miracles which were
done by the Writers of them, and the particular
Care of God about Things of this Nature ; is suf
ficient to induce all impartial Men to give Credit
to these Relations ; because they are ready to be-
lieve many other historical Books which have not
any Testimonies of this Kind ; unless very good
Reason can be given to the contrary ; which can
not be done here.
() And he was the Cause, &c.] .Acts xx. 2.9. Rnm.v. 3,
8. xii. 12. 2 Cor. i. 4, 8. ii. 4. vi. 4/ 1 T/tesx. i. 6. 2 Thess.
i. 6 .
(b) Instead of the Jewish Sabbath, &.c.~] Acts ii. 46 ; v. 42.
J Tim. v. 5. 2 Tim. i. 3.
(f) To bear the Loss of all, &c.] 2 Cor. vi. 4. xii: 10.
(rf) And instead of offering Beasts, &c.] Rom. viii. 36.
2 Cor. iv. 11. Phil. i. 20.
(i) That Peter, John, and James, &c.] Gal. ii. Q. And
J Cor. xv. 11. 2 Cor. xi. 5. xii, 1 1 .
SECT.
}56 OF THE TRUTH OF THE [Book III;
SECT. XL
jin Answer to the Objection., of some Things being
contained in these tiooks, that are impossible.
FOR if any one should say, that there are some
Things related in these Books, that are impossible
to be done ; (a) we have before shewn, that there
are some Things which are impossible to be done
by Men, but are possible with God ; that is, such
as do not include any Contradiction in themselves ;
amongst which Things, are to be reckoned those
which we account most wonderful, the Power of
working Miracles, and calling the Dead to Life
again ; so that this Objection is of no Force.
SECT. XII.
Or disagreeable to Reason.
NOR is there more Heed to be given to them,
who say, that there are some Doctrines to be found
in these Books which are inconsistent with right
Reason. For first, this may be disproved by that
great Multitude of ingenious, learned, and wise
Men, who have relied on the Authority of these
Books, from the very Beginning: Also, every
Thing that has been shewn in the first Book, to be
agreeable to right Reason, viz. that there is a God,
and but one, a most perfect Being, all-powerful,
loving, wise, and good ; that all Things which are,
were made by him ; that his Care is over all his
Works, particularly over Men; that he can reward
those that obey him, after this Life ; that we are to
bridle sensual Appetites ; that there is a natural
Relation betwixt Men, and therefore they ought
to love one another : All these we may find plainly
(a) We have lefore shewn, &c,] Book II.
delivered
Sect. II, 12.] CHRISTIAN RELIGION. 157
delivered in these Books: To affirm any Thing
more than this for certain, either concerning the
Nature of God, or concerning his Will, (a) by
the mere Direction of human Reason, is an un
safe and fallible Thing; as we may learn from the
many Opinions of the Schools different from one
another, and of all the Philosophers. Nor is this
at all to be wondered at, for if they who dispute
(/>) about the Nature of their own Minds, fall into
such widely different Opinions ; must it not neces
sarily be much more so with them, who would de
termine any Thing concerning the Supreme Mind,
which is placed so much out of our Reach ? If
they who understand human Affairs, affirm it dan
gerous [c] to pry into the Councils of Princes, and
that therefore we ought not to attempt it ; who is
sagacious enough to hope, by his own Conjectures,
to find out which it is, that God will determine of
the various Kinds of thoseThings that he can free
ly will? Therefore Plato said very well, that (d)
none of those Things could be known without a
Revelation : And there can be no Revelation pro
duced, which can be proved clearly to be such,
by greater Testimonies than those contained in,
the Books of the New Testament. There is so far
from being any Proof, that it has never yet been
asserted that God ever declared any Thing to Man,
concerning his Nature, that was contradictory to
(0) By the mere Direction of, &c.] Matt. xi. 27. Rom. xi.
33,- S4-/35. 1 Cor.u.ll, 10 .
(6) About the Nature of their own Minds, &c.] See Plu
tarch s Works, Book IV. or the Opinions of the Philosophers,
AndsStobaus s Physics, Chap. xi.
to the Councils of Princes, &c.] Tacitus says
so in. the Vlth of his Annals.
(d) None of those Things could be known, &c.] The Place i?
in his -Phii don, and also in Timonts. It was well said by Am
brose; " Who should I rather believe concerning God, than
" God himself,"
these
158 OF THE TRUTH OF THE [Book III,
these Books ; nor can there be any later Declara
tion of his Will produced, that is credible. And
if any Thing was commanded or allowed, before
Christ s Time, of these Sort of Things, which are
plainly- indifferent, or certainly not at all obliga
tory of themselves, nor plainly evil; this does not
oppose these Books ; (a) because in such Things
the former Laws are nulled by the latter.
SECT. XIII.
An Answer to this Objection, that some Things are
contained in these Books which are inconsistent
with one another.
IT is objected by some, that the Sense of these
Books is sometimes very different: But whoever
fairly examines this Matter, will find, that, on the
contrary, this is an Addition to the other Argu
ments for the Authority of these Books ; that in
those Places which contain any Thingof Moment,
whether in Doctrine or History, there is every
where such a manifest Agreement, as is not to, be
found in any other Writers of any Sect, (b) whe-
(a) Because in -such Things, &c.] " The latter Constitutions
" are more valued than the former." It is a Saying of Afo-
destinais, L. Ultima, D. de Constitutionibus Principwn. Ter-
tullian, " I think (says he) that in human Constitutions and
" Decrees, the latter are more binding than the former." And
in his Apology : " \e lop and hew down the ancient and foul
" Wood of the Laws, by the new Axes of the Decrees and
" Edicts of the Princes." And concerning Baptism, " In
" all Things we are determined by the latter, the latter Things
" are more binding than those that went before." Plutarch,
Sympos. IX. " In Decrees and Laws, in Compacts and Bar-
" gains, the latter are esteemed stronger and firmer than the
" former."
(6) Whether they be Jews, &c.] The different Opiniong
amongst whom, as they are to be seen in other Places, so like
wise in Manasses the Son of Israel, a very learned Man in this
Sort of Learning, in his Books of the Creation and Resurrection.
ther
Sect. 13.] CHRISTIAN RELIGION. 159
ther they be Jews, (a) or Greek Philosophers,
(/>} or Physicians, (c) or Roman Lawyers ; in all
which we very often find, that not only they of the
same Sect contradict one another, (d] as Plato and
Xenophon, (e] but very often the same Writer
sometimes asserts one Thing, and sometimes
another; as if he had forgot himself, or did not
know which to affirm : But these Writers, of
whom we are speaking, all urge the same Things
to be believed, deliver the same Precepts con
cerning the Life of Christ, his Death, and Return
to Life again : The main and principal Things
are every where the same. And as to some very
minute Circumstances, which make nothing to
wards the main Thing, we are not wholly at such
a Loss fora fair Reconciliation of them, but that
it may easily be made, though we are ignorant of
some Things, by Reason of the Similitude . of
Things that were done at different Times, the
Ambiguity of Names, one Man s or Place s hav
ing many Names, and such like. Nay, this
very Thing ought to acquit these Writers of all
Suspicion of Deceit ; because they who bear
(a) Or Greek Philosophers, &c.] See the forecited Book of
the Opinion of the Philosophers.
(b) Or Physicians, &c.] See Galen of Sects, and of the best
Sect; and Celsus of Physic, ia the Beginning ; to which the
Spagirici may be added.
(c) Or Romun Lawyers, &c.] There was a remarkable
Difference of old, between the Sabiniani and Proculiani ; and
now betwixt those who follow Bariohis and his Followers, and
those who follow Citjacius and others who were more learned.
See Gabriel s Common, more common, and most common Sen
tences.
(d) An Plato nnd Xenophon do, &c.] See Xenophon s Epis-
tle to JEschines, the Disciple of Socrates. Atherueus I. Laer-
tiim s Life of Plato ; and Gellius, Book XIV.
(e} But rery often the same Writer, &c.] Many have shewn
this QfAr ut&le . and others of the Human Lawyers.
Testimony
1(30 OF .THE TRUTH OF THE [Bouk IIL
Testimony to that which is false, (a) are used to
relate all Things so by Agreement, that there
should not be any Appearance of Difference. And
if, upon the Account of some small Difference,
which cannot be reconciled, we must immediately
disbelieve whole Books ; then there is no Book,
especially of History, to be believed ; and yet Poly-
bius Htticarnassenxis, Livy, and Plutarch, in whom
such Things are to be found, keep up their Au
thority amongst us, in the principal Things ;
how much more reasonable then is it, that such
Things should not destroy the Credibility of those,
whom we see, from their own Writings, have al
ways a very great Regard to Piety and Truth ?
There remains another Way of confuting Testi
monies, from contrary external Testimonies.
SECT. XIV.
An Answer to tlie Objections from external Testimo
nies : Where it is shewn that they make the more
for these Books.
BUT I confidently affirm, that there are no such
Things to be found ; unless any one will reckon
amongst these, whatis said by those who were born
a long while after ; and they such, who professed
themselves Enemies to the Name of Christ, and
who therefore ought not to be looked upon as Wit
nesses. Nay, on the contrary, though there is no
Need of them, we have many Testimonies, which
confirm some Parts of the History delivered in
(a) Arc used to relate all Things, c.] This is what the Em
peror Adrian affirms j in Witnesses, \ve arc to examine whether
they offer one and the same premeditated Speech : L. Tcstium
D. de Tcstibus. Speculator, Lib. I. Part IV. dc Teste in pr. n.
81. A very exact Knowledge of all Circumstances is not
necessary in a Witness. See Luke i. 56 . iii. 23. John ii. 6.
>-i. 10, 1<). xi.x. 14.
these
Sect. 14.] CHRISTIAN RELIGION. l6l
these Books. Thus, that Jesus was crucified, that
Miracles were done by him and his Disciples, both
Hebrews and Heathens relate. Most clear Testi
monies of Josephus, published a little more than
forty Years after Christ s Death, are now extant,
concerning Herod, Pilate, Festus, Felix, John the
Baptist, Gamaliel, and the Destruction of Jerusa
lem ; which are exactly agreeable to what we find
amongst the Writers of the Talmud, concerning
those Times : The Cruelty of Nero towards the
Christians is mentioned by Tacitus : And formerly
there were extant Books of private Persons, (a)
such as Phlegm, (b) and the public Acts, to which
the Christians appealed ; (c) wherein they agreed
about the Star that appeared after the Birth of
Christ ; about the Earthquake, and the preterna
tural Eclipse of the Sun at full Moon, about the
Time that Christ was crucified.
(a) Such as Phlegon, &c.] Book XIII. of his Chronicon or
Olympiads, in these Words, " In the fourth Year of the CCIId
" Olympiad, there happened the greatest Eclipse of the Sun
" that ever was known ; there was such a Darkness of Night
" at the sixth Hour of the Day, that the Stars were seen in the
" Heavens ; and there was such a great Earthquake in Bithy-
" nia, which overturned a great Part of Niceea." These Words
are to be seen in Euaebim s and Jeroms Chronicon. And Origen
mentions the same Thing, Tract. XXXV. upon Matt, and in
his Second against Celsus.
(b) And the public Acts, &c.] See Tertullian s Apology
CXXI. " This Event, which has befallen the Word, you
" find related in your Mystical Books."
(c) Wherein they agreed, &c.] Chalddius the Platonist, in ^
his Commentary on Timceus : " There is another more Holy
" and more Venerable History, which relates the Appearance
" of a new Star, not to foretel Diseases and Death, but the
Descent of a venerable God ; who was to preserve Mankind,
" and to shew Favour to the Affairs of Mortals ; which Star
" the Wise-Men of Chaldcea observing, as they travelled in the
Night, and being very well skilled in viewing the Heavenly
: Bodies, they are said to have sought after the New Birth of
" this God ; and having found that Majesty in a Child, they
" paid him Worship, and made such Vows as were agreeable
(( to so great a Gtod."
M SECT,
162 OF THE TRUtH OF THE . [Book III.
SECT. XV.
An.Amix)er to the Objection of the Scriptures being
altered.
I SEE no other Objection can be made against
these Books ; unless it be that they have not conti
nued to be the same as they were at the Beginning.
It must be owned, that as in other Books, so in.
these, it might happen, and has happened, that
through Carelessness or Perverseness in the Tran
scribers, some Letters, Syllables, or Words, may be
changed, omitted, or added, (a) But it is very
unreasonable, that because of such a Difference
of Copies, which could not but happen in so long
Time, there should arise any Controversy about the
Testament or Book itself ; because both Custom
and Reason require, that that should be preferred
before the Rest, which is to be found in the most
ancient Copies. But it can never be proved that
all the Copies are corrupted by Fraud or any other
Way, especially in those Places which contain any
Doctrine, or remarkable Point of History ; for
there are no Records that tell us that they were so,
nor any Witnesses in those Times : and if, as we
before observed, any Thing be alledged by those
who lived a long Time after, and who shewed the
most cruel Hatred against those who were Defen-
(tf) But it is very unreasonable , &c.] This is now very mani
fest from the most accurate Collection of the various Readings
of the New Testament, and especially from the Edition of Dr.
Mills. Though there is a great Variety, yet no new Doctrine
can be raided from thence, nor no received one confuted ; no
History of any Moment, in regard to the Truth of the Christian
Religion, which was before believed from the Books of the New
Testament, is on that Account to be rejected ; nor any that was
before unknown, to be collected from the various Headings.
.And what is said of the Books of the New Testament, the same
we are to conceive said of the Old Testament. Le Clerc,
ders
Sect. 15.] CHRISTIAN RELIGIOX. 163
ders of these Books ; this is to be looked upon as
Reproach, and not Testimony. And this, which
we have now said, may suffice in Answer to those,
who object that the Scripture may have been alter
ed : Because he that affirms this, especially against
a Writing which has been received so long and in
so many Places, (a) ought himself to prove that
which he presumes. But that the Folly of this Ob
jection may more plainly appear, we will show that
that which they imagine to be, neither is, nor can
be done. We have before proved these Books to
have been wrote by those whose Names they bear;
which being granted, it follows that one Book is
not forged for the Sake of another. Neither is any
remarkable Passage altered ; for such an Alteration
must have something designed by it, and then that
Part would plainly differ from those other Parts
and Books which are not altered, which is no where
to be seen : nay, as we observed, there is a wonder
ful Harmony in the Sense every where. Moreover,
as soon as any of the Apostles, or Apostolical Men]
published any Thing, doubtless the Christians took
great Care to have many Copies of it, as became
pious Persons, and such as were desirous of pre
serving and propagating the Truth to Posterity ;
and these were therefore dispersed as far as the
Name of Christ extended itself, through Europe,
Asia, and Egypt, in which Places the Greek Lan-
guage flourished ; and, as we before observed,
some of the original Copies were preserved for two
hundred Years. Now no Book, of which so many
Copies had been taken, that were kept, not by some
few private Persons, but by the Care of whole
Churches, (b) can be corrupted. To which we
may
(a) Ought him&df to prove, &c.] L. nit. C. de Edicto Dili-
am tollendo.
(b) Can be corrupted, &c.] That is, so as iliat it should run
through all the Copies, and corrupt all the Versions ; for
15* OF THE TRUTH OF THE [Book ITL
may add, that in the very next Ages these Books
were translated into the Syriac, JElhiopic, and
Latin Tongues ; which Versions are now extant,
and do not any where differ from the Greek Books
in any. Thing of Moment. And we have the
Writings of those, who were taught by the Apos
tles themselves, or their Disciples, who quote a
great many Places of these Books in that Sense
which we now understand them. Nor was there,
at that Time^ any one in the Church of so great
Authority, as to have been obeyed, if he had de
signed to alter any Thing; as is sufficiently ma
nifest from the Liberty taken by Irenteus, Tertul-
lian, and Cyprian, to differ from those who were
of the highest Rank in the Church. And after the
Times now mentioned, many others followed, who
were Men of great Learning, and as great Judg
ment ; who, after a diligent Inquiry, received
those Books, as retaining their original Purity.
And further, what we now said concerning the
different Sects of Christians, may be applied here
also ; that all of them, at least all that own God
to be the Creator of the World, and Christ to be
a new Lawgiver, make use of these Books as we
now have them. If any attempted to put in any
Thing, they were accused of Forgery by the Rest,
And that no Sect was allowed the Liberty to alter
these Books, according to their own Pleasure, is
sufficiently evident from hence ; that all Sects
fetched their Arguments against the Rest from
hence. And what we hinted concerning the Di
vine Providence, relates as much to the principal
Parts, as to the whole Books ; that it is not agree-
otherwise wicked Men, who are obstinately bent on their own
Opinions, may here and there corrupt their own Copies ; as
not only Martian, did, but also some Library -keepers, who had
a better Judgment ; as \ve have shown in our Ars Critica,
Part III. Sect. 1, Chap. u. Lt Clerc.
able
Sect. 15, 16.] CHRISTIAN RELIGION, 165
able thereto, that God should suffer so many thou
sand Men, who were regardful of Piety, and sought
after eternal Life with a sincere Intention, to fall
into an Error that they could not possibly avoid.
And thus much may suffice for the Books of the
New Testament, which, if they were alone extant,
were sufficient to teach us the true Religion.
SECT. XVI.
The Authority of the Books of the Old Testament.
BUT since God has been pleased to leave us the
Records of the Jewish Religion, which was of old
the true Religion, and affords no small Testimony
to the Christian Religion, it is not foreign to our
Purpose, to see upon what Foundation the Credi
bility of these is built. That these Books are theirs,
to whom they are ascribed, appears in the same
Manner as we have proved of our Books. And
they, whose Names they bear, were either Pro
phets, or Men worthy to be credited; such as Esdras,
who is supposed to have collected them into one
Volume, at that Time, when the Prophets Haggai,
Malachi, and Zacharias, were yet alive. I will not
here repeat what was said before, in Commenda
tion of Moses. And not only that first Part, deli
vered by Moses, as we have shewn in the first Book,
but the latter History is confirmed by many Pagans.
{a) Thus the Phoenician Annals mention the
Names
(a) Thus the Phoenician Annals, &c.] See what Josephus
cites out of them, Book VIII. Chap. 2. of his Ancient History;
where he adds, " that if any one would see the Copies of those
" Epistles, which Solomon and Hirom wrote to each other,
" they may be procured of the public Keepers of the Records
* at Tyrus." (We must be cautious how we beiieve this; how
ever, see what I have said upon I Kings v. 3.) There is a re
markable Place concerning David, quoted by Josephus, Book
VII. Ch. 6. of his Ancient History, out of the IVth of Da-
mascenu!>s History. " A long while after this, there was a
" certain
166 OF THE TRUTH OF THE [Book HI.
Names of David and Solomon, and the League
they
"certain Man of that Country, who was very powerful.,
" his Name was Adadus, who reigned in Damascus, and the
" other Parts of Syria, "except Pkanice : He waged Wav
" with David King of Judea, and having fought many Bat-
" ties, the last was at Euphrates, where he was overcome :
" He was accounted one of the best of Kings, for Strength
" and Valour : After his Death, his Children reigned for ten
11 Generations, each of them continuing his Father s Go-
** vernment and Name, in the same Manner as the Egyp-
" tian Kings are called Ptolemies. The Third being the
" most potent of them all, being willing to recover the Vic-
" tory his Grandfather had lost, made War upon the Jens,
" and laid waste that which is now called Samaria." The
first Part of this History we have in 2 Sam. viii. 5. 1 C/iron.
xviii. and the latter Part in 1 Kings xx. where see Jo-
sepfats. This Adadus is called by Josephus, Adar; and Adores
by Justin, out of Trogus. Eusebius, in his Gospel Prepar.
Book IV. Ch. 30. tells us more Things concerning Daiid,
out of Eupolemus. And the aforementioned Joscphtts, in the
same Chap, and in his First against Appion, brings this Place
out of Divss Phoenician History. " Ai ter Alibalus s Death,
"his Son Hirom reigned; this Man increased the Eastern
" Part of the City, and much enlarged the City ; and he
"joined Jupiter Otympius s Temple to the City; which before
" stood by itself in an Island, by filling up the Space be-
" tween ; and he adorn d it with the Gifts of Gold offered
"to the Gods; he also went up to Libamts, and cut down
" Wood to adorn the Temple with. And they say that 0/0-
" mon, who leigncdin Jerusalem, sent Riddles to Hirom, and
" received some from him ; and he that could not resolve the
" Riddles, was to pay a large Sum of Money. Afterwards
" Abdemonus, a Man of Tyre, resolved the Kiddles that were
" proposed, and sent others, which Solomon not resolving,
"paid a large sum of Money to Hirom." He afterwards
adds a famous Place of Menander, the Ephesian, who wrote the
Affairs of the Greeks and Barbarians. " After Abibalus s Death,
" his Son Hirom succeeded in the Government; he lived
"thirty-four Years, and inclosed a large Country, and erected
" the Golden Pillar in Jvpiter s Temple. He afterwards
14 cut down Wood from the Mountain called Libamis, Ce-
" dar Trees for the Roof of the Temple, and pulled down
" the old Temples, and built new. He consecrated the
" Grove of Hercules and Astarte. He first laid the Founda-
" tion of Hercules s in the Month Peritius, and afterwards
" Astarte s, about the Time that he invaded the Tyrians fo r
"no
Sect. 16.] CHRISTIAN RELIGION. iff/
they made with the Tynans. And Berosus, as
well
" not paying Tribute, and returned after having reduced
" them. About this Time, there was one Abdemonus, a
" young Man, who overcame in explaining the Riddles
" proposed by Solomon, the King of Jerusalem. The Time
" from this King, to the Building of Carthage, is reckoned
" thus : After Hirom s Death, Beleazar his Son succeeded in
fi the Kingdom ; who lived forty-three Years, and reign-
" ed seven. After him was his Son Abdastratus, who lived
" twenty-nine Years, and reigned nine. This Man was
" slain by the four Children of his Nurie, who lay in.
" Ambush for him ; the eldest of which reigned twelve
" Years. After these was Astartus, the Son of Deltfstartvs,
11 who lived fifty-four Years, and reigned twelve. After
him came his Brother Asergmus, who lived fifty-four Years
and reigned nine: This Man was killed by his Brother
Pheletes, who seized the Kingdom, and reigned eight
Months ; he lived fifty Years ; he was slain by Ithobalus
the Priest of Astarte, who reigned thirty-two Years, and
* J lived sixty-eight. He was succeeded by his Son Badezorus,
" %vho lived forty-five Years, and reigned six. His Succes-
" sor was Matgemus his Son, who lived thirty-two Years, and
" reigned nine. He was succeeded by Pygmalion, who lived
" fifty-six Years, and reigned forty-seven. In his seventh.
" Year, his Sister, who fled from him, built the City of Car-
" thage in Libya." Theophilus Antiochenvs, in his Third Book
to Autolychus, has set down this Place of Menander, but has
contracted it. Tertullian in his Apology, Chap. 19- says,
" We must look into the Records of the most Ancient Na-
" tions, Egyptians, Chaldceans, Phoenician*, by whom we
" are supplied with Knowledge. Such as Mancthon the
" Egyptian, or Berosus the Chaldtzan, or Hirom the Phoenician^
ft King of Tyre; and their Followers, Mendesus, Ptolomsens,
" and Menander the Ephesian, and Demetrius Phalareus, and
" JTmgJuba, and Appion, and Thallus." This Hirom, and
Solomon, who was contemporary with him, are mentioned
also by Alexander Polychister, Menander, Pergamenus, and
Lcetus in the Phoenician Accounts as Clemens affirms, Strom. I.
when we may cerrect Tatian, who wrote Xre$ Chastus, lor
Aroj Lxtus, who is reported to have translated it into Greek.
what Theodotus, Hypsicrates and Mochas wrote about Phoenicia.
The Memory of Hazael King of Syria, whose Name is in 1 Kings
xix. 15. 2 Kings viii. 11, xii. 17. xiii. 3. 24. is preserved at
Damascus, with Divine Worship, as Jusephus relates, Book IX,
Ch. 2. of his dncient History. The same Name is in Justin,
cut of Trogus, Concerning Salmanazar, who carrid the
Ten
158 OF THE TRUTH OF THE [Book lit
well as the Hebrew Books, mention (a] Na-
buchadonosor,
Ten Tribes into Captivity, as it is related in 2 Kings xviii.
3, tyc, and who took Samaria. 2 Kings Xviii. 9, there is a
Place of Menander the Ephesian, which I mentioned before,
in Josephus, Book IX. Ch. 14. " Elulttus reigned thirty-six
" Years ; this Man with a Fleet reduced the Citlceans, vrho
revolted from him. But the King of Assyria sent an Ar
my against them, and brought War upon all Phoenicia ; and
having made Peace with them all, returned back again.
But Sidon, Arce, Palefyrus, and many other Cities, who
had yielded themselves to the King of Assyria, revolted
from the Tyrian Government ; yet the lyrians not submit
ting, the King of Assyria returned upon them again, af-
" ter he hud received from the Phoenicians sixty Ships and
" eight hundred Rowers. Against which the Tyrians com-
" ing out with twelve Ships, broke their Enemies Ships in
" Pieces, and took five hundred Men Prisoners ; hereupon
" the Price of every Thing was raised in Tyre. Then the
** King of Assyria departed, and placed Guards upon the
" River, and upon the Water-pipes, that they might hin-
" der the Tyrians from drawing any; and this they did for
" five Years, and they were forced to drink out of Wells
" which they digged." Joaephus adds in the same Place, that
Salmanazar, the Name of this King, remained till his Time
in the Tyrian Records. Sennacherib, who subdued almost all
Judxa, except Jerusalem, as it is related, 2 Kings xviii. 15.
2 Ckron. xxxii. 1. Isaiah xxxvii. his Name and Expeditions
into Asia and Egypt are found in Berosvs s Chaldaics, as the
same Josephus testifies, Book X. Chap. 1. and Herodotus, in
his Second Book, mentions the same Sennacherib, and calls
, him King of the Arabians and Assyrians. Baladan King of
Babylon is mentioned in 2 Kings xx. 12. and Isaiah xxxix.
And the same Name is in Berosits s Babylonics, as Josephus
testifies in his Ancient History, Book X. Chap. 3. Herodotus
mentions the Battle in Megeddo, in which Nechao King of
Egypt overcame the Jews; (which History is in 2 Chron. xxxw
22- Zech. xii. 1.) in the foresaid Second Book, in these Words:
And Necho encountered the Syrians (for so Herodotus always
calls the Jews, as do others also) in a Land Battle, and over*
came them in Magdolus.
(a) Nab-uchadonosor r &c.] Concerning him, Josephus has
preserved us a Place of Berosus, in the Tenth of his Ancient
History, and in his First Book against Appion ; which may
be compared with Eusebius, who in his Chronicon about these
Times, and in his Prepar. Book IX. Ch. 40, and 41. pro
duces this and the following Place of Abydenus, " Nabopalla-
" sarus
.
Sect. 16.] CHRISTIAN RELIGION. \69
" sarus his Father, hearing that he, who was appointed Go-
" vcrnor over Egypt, and the Places about Calo-Syria, and
" Phanice, had revolted, being himself unable to bear Hard*
" ships, be invested his Son Nabuchadonosor, who was a
" young Man, with part of his Power, and sent him against
" him. And Nabuchadonosor, coming to a Battle with the
" Rebel, smote him, and took him, and reduced the whole
" Land to his Subjection again. It happened about this
"Time, that his Father Nabopallasarus fell sick and "died
" in the City of Babylcm, after he had reigned twenty-nine
" years. Nabuchadonosor in a little Time hearing of the
" Death of his Father, after he had put in order his Af-
" fairs in Egypt and the Rest of the Country, and commit-
" ted to some of his Friends the Power over the Captives
" of the Jews, Phoenicians, Syrians, and the People about
" Egypt, and ordered every Thing that was left of any Use to
" be conveyed to Babylon, he himself, with a few, came
" through the Wilderness to Babylon : where he found Af-
" fairs settled by the Chaldeans, -and the Government main-
" tained under one of the most eminent amongst them, so
" that he inherited his Father s Kingdom entire; and having
* taken a View of the Captives, he ordered them to be
u dispersed by Colonies, throughout all the proper Places
" in the Country about Babylon. And he richly adorned the
" Temple of Belits, and others, with the Spoils of the War;
" and he renewed the ancient City of Babylon, by adding
" another to it ; so as that afterwards, in a Siege, the River
" might never bs turned out of its Course, to assault the
" City. He also encompassed the City with three Walls
" within, and three without, some made of Tile and Pitch,
" others of Tile alone. The City being thus well walled,
" and the Gates 1; -av^ifully adorned; he added to his Fa-
" ther s Palace a new or.c for exceeding it in Height
" and Costliness ; to relate the Particulars of which would ba
" tedious. However, as exceeding great and beautiful as it
"was, it was finished in Fifteen Days; on this Palace h<5
! built very high Walls of Stone, which to the Sight ap-
" peared like Mountains, and planted them with all Sorts of
" Trees, and made what they call a Pensile Garden for his
" Wife, who was brought up in Media, to delight herself
" witn the Prospect of the mountainous Country. After he
" had begun the forementioned Wall, he fell sick and died,
" having reigned forty-three Years." This Wife of Nabu*
chadonosor is Nitocris, according to Herodotus, in his First Book,
as we learn from the great Scaliger, in his famous Appendix
to the Emendation of Time. These Things are explained
by Curtius, in his Fifth Book, to which I refer you; and
partly by Mrabo, Book XV. and Diodorus, Book II. Bcrosus,
out of whom we have quoted these Things, and those before,
was
170 OF THE TRUTH OF THE [Book III.
was the Priest of Belvs, after Alexander the Great s Time ; to
whom the Athenians erected a Statue with a golden Tongue,
in the Public Gaming Place, for his Divine Predictions. This
is mentioned by Pliny, Book VII. Chap. 37. of his Natural
History. Atkcnaws, in his Fifteenth, calls his Book Babylo-
nice. Tatian (who himself also affirms, that Berosvs mentions
Nabuchadetiosor) and Clemens call it Chaldaica. King Juba
confesses, that he took out hence what he wrote concerning
the Affairs of Syria, as Tatian observes. He is also mention
ed by Vitruvivs, and by Tertullian in his Apology, and by
the Writer of the Alexandrian Chronicon. Eusebius, both in his
Chronicon, and in the End of the Ninth of his Preparaf.
tells us, that Nabuchadonosor is mentioned also in Abydemts,
who wrote of the Assyrians. The Words are these : " Me-
" gastkenes says, that Nabuchodiosorus was stronger than Her-
" cules, and waged War against Libya and Iberia, and hav-
" ing overcome them, he planted them in Several Colonies
" on the Right Shore of the Sea. And the Chaldceans relate
" moreover concerning him, that as he was going into his
" Palace on a certain Time, he was inspired by a God, and
" spake the following Words : I N abuchodrosorus foretel a sad
" Calamity that will befal you, O Babylonians ; which neither
" Bdus, our Forefather, nor Queen Beltis, could persuade
" the Fates to avert : There shall come a Persian Mule, who,
" assisted by your Gods, shall bring Slavery upon you ; Me-
" dus, the Glory of the Assyrians, will also help to do this.
" I wish that before he betrays his Countrymen, some Cha-
" rybdis, or Sea, would swallow him up, and destroy him ;
" or that he were directed another Way, through the Wilder-
" ness, where there are no Cities, or Footsteps of Men,
tf where the wild Beasts feed, and the Birds fly about: That
" he might wander solitary amongst the Rocks and Dens ;
<f and that a happy End had overtaken me, before these
" Things were put into rny Mind. Having prophesied this,
" he suddenly disappeared." Compare this last with that which
is said of this Nabuchadonosor, in the Book of Daniel-, the
first out of Megasthenes, we have also in Josephus, Book X.
Chap. 2. of his Ancient History ; and he says it is in the Fourth
of his Indian History. Eusebiw likewise has this concerning
Nabuchadonosor, out of Abydenus: " It is reported (of the
" Place where Babylon stands} that at first it was all Water,
" called Sea, but Bdus drained it, and allotted to every one
" his Portion of Land, and encompassed Babylon with a Wall
" which Time has worn out. But Nabuchadonosor walled it
" again, which remained till the Macedonian Empire ; and
" it had brazen Gates." And a little after: " When Nabucha-
" donosor came to the Government, in fifteen Days Time
he walled Babylon with a triple Wall, and he turned out
" of their Ceurse the Rivers Armacalc and Acracanvs,
" which
Sect. 16.] CHRISTIAN RELIGION. iyl
buchadonosor, (a) and other Chaldaam. Va-
phres,
" which is an Arm of the Euphrates. And for the City of the
" Sippareniansy he digged a Pool forty Furlongs round, and
" twenty Fathoms deep ; and made Sluices to open, and
" water the Fields ; they call them Guides to the Aquce-
" ducts. He also built up a Wall to exclude the Red Sea, and
" he rebuilt Teredon, to hinder the Incursions of the Arabi-
" ans ; and he planted his Palace with Trees, called the Pensile
" Gardens." Compare this with Dan. iv. 27. And Strabo,
Book XV. quotes these Words also out of the same Magast-
henes. " Nabuchudonosor, whose Fame amongst the Chaldctans
" is greater than Hercules, went as far as the Pillars." There
were others who touched upon the History of this King, but
we have only the Names of them remaining. Diodes in the
Second of his Persian History, and Philostratus in that of the
India** and P/uenicians, who says that Tyre was besieged by
him thirteen Years, as Josephus tells us, in the forecited Place
of his indent History, and in his First Book against Appion,
where he quotes the following Words out of the public Acts of
the Phcmiciaxt. " When Ithobalus was King, Nabuchadonosor
besieged Tyre thirteen Years. After him Baal reigned ten
Years; after him, Judges were appointed to govern Tyre;
Eccibalus, the Son of Baslacus, two Months ; Chelbes, the
Son of Abdams, ten Months; Abbarus, the High Priest, three
Months; Mutgomts and Gerastratus, the Sons of Aldelinus,
" were Judges six Years ; betwixt whom, Belalorus reigned
" one. After his Death they sent and fetched Cerbalus from
Babylon ; he reigned four Years. After his Death they sent
" for his Brother Hirorn, who reigned twenty Years. In his
" Time Cyrus the Persian flourished." For the exact agree
ment of this Computation with the Sacred Books, see Josephus
in the forecited Book against Appion : Where follows in Jose
phus these Words concerning Hecatceus. " The Persians/
says he, " drew many Millions of us to Babylon." And con
cerning the War of Sennacherib, and Nabuchadonosor s Cap-
tivity, see the Place of Demetrius in Clemens, Strom. I. He-
catccus s Authority is very little to the Purpose, because he is a
spurious Writer. See Qer. J. Vossius upon the Greek Histori
ans. Le Clerc.
(a) And other Chaldaeans, &c.] After the forecited Words
of Berosus, follow these, according to Josephus, in both the
Places now mentioned. " His Son Evilmaradoch was made
; Head of the Kingdom ; he managed Affairs unjustly and
r< wantonly ; after he had reigned two Years, he was trea-
" cherously slain by Neriglusoroorus, who married his Sister :
" after
m Or THE TRUTH OF THE [Book 111,
" after his Death, Ncriglissoroorut, who thus killed him, pos
sessed the Government, and reigned four Years, His Son
" Laborosoarchodus, a Youth, reigned nine Months; but be-
" cause there appeared in him many evil Dispositions, he was
" slain by the Treachery of his Friends. After his Death,
they who killed him agreed to devolve the Government
" upon Nabotmidus, a certain Babylonian, who was also one
" of the Conspirators. In this Reign, the Walls of the City
" Babylon, along the River, were beautified with burnt
11 Brick and Pitch. In the seventeenth Year of his Reign,
" Cyrus came out of Persia with a great Army, and having
" subdued all the Rest of Asia, he came as far as Babylon*
" Nabonnidus, hearing of his coming, met him with a great
" Army also, but he was overcome in the Battle, and fled
" away with a few, and shut himself up in the City of the
" Borsippeni. Then Cyrus having taken Babylon, ordered the
" outward Walls of the City to be razed, because the People
" appeared to be very much given to change, and the Town
hard to be taken ; and went from thence to Borsippus, to
besiege Nabonnidus; but he not enduring the Siege, yield-
" ed himself immediately; whereupon Cyrus treated him
kindly, and giving him Carmania to dwell in, he sent him out
of Babylonia ; and Nubonnidus passed the Remainder of his
" Days in that Country, and died there." Euscbius, in the fore-
mentioned Place, has preseived the following Words of Abydenus,
immediately after those now quoted concerningNabuchadonosor:
tl After him reigned his Son Evilmaruruc/ius : His Wife s Bro-
" ther Ncrig/osarus, who slew him, left a Son, whose Name was
" Lfiboxsoaratcus. He dying by a violent Death, they made
" Nabannidacus King, \vho was not related to him. Cyrus, when
" he took Babylon, made this Man Governor of Carmania."
This Evilmerodac/i is mentioned by Name in 2 Kings xxv. 27.
Concerning the Rest, see Scaliger." That of Cyrus s taking Baby
lon agrees with this of Herodotus : " So Cyrus made an Irrup-
** tion as far as Babylon ; and the Babylonians having provided
" an Army, expected him : As soon as he approached the City
" the Babylonians fought with him ; but to save themselves from
" being beaten, they shut themselves up in the City." Com.
pare this with the Fifty-first of Jeremiah, 20, 30, 31. Con
cerning the Flight at Borsippe, see Jeremiah ii. 39. Con
cerning the drying up the River s Channel, Herodotus agrees
with Jertmiah li. 39. The Words of Herodotus are, " He
" divided the River, bringing it to a standing Lake, so that
" he made the ancient Current passable, having diverted the
" River," It is worth considering, whether what Diodorus
relates in his Second Book concerning Belesis the C/ialdcean,
may not have respect to Daniel, whose Name in Chaldee was
Beltashazzar, Dan. \. 7. The Truth of what we read in
Scripture,
Sect. 16.] CHRISTIAN RELIGION. 173
phres, (a) the King of Egypt in Jeremiah (b) is
the same with Aeries in Herodotus. And the
Greek Books (c] are filled with Cyrus and his Sue*
cessors (d) down to Darius ; and Josephus, in his
Book against Appion, quotes many other Things
relating to the Jewish Nation : To which may be
added, that we above took (e) out of Straba
and Trogus. But there is no Reason for us Chris
tians to doubt of the Credibility of these Books,
Scripture concerning the Chaldcean Kings, is strongly con
firmed by the Chronology of the Astronomical Canon of Na+
bonassar, as you may see in Sir John Marsham s Chronological
Canon. Le Clerc,
(a) Vaphres, the King of Egypt, &c.] So the Seventy and
Eusebius translate the Hebrew Word 3n&n Chephre. He was
contemporary with Nabuchadonosor,
(b) Is the same -Kith Apries in Herodotus, &c.] Book II.
(c) Are Jillcd with Cyrus, &c.] See the Places already
quoted. And Diodorus Siculus, Book IJ. and Ctesius in his
Persies: and Justin, Book IV. Chap. 5. and the following.
The Foundation of the Temple of Jerusalem was laid in
Cyrus s Time, and was finished in Darius s, according to
Beroaus, as Theophilus Antiochenus proves.
(d) Down to Darius, &c.] Cadomannus. See the foremen-
tioned Persons, and JEschylus s Account of Persia, and the
Writers of the Affairs of Alexander. In the Time of this
Darius, Jaddtis was the High Priest of the Hebrews, Nehem.
xii. 22. the same that went out to meet Alexander the Great
according to the Relation of Josephus, in his Ancient History,
Book XI. 8. At this Time lived Hwatceus Abderita, so fa
mous in Plutarch in his Book concerning his ; and Laertivs
in Pyrrho ; he wrote a single Book concerning the Jews,
whence Josephus, in Book II. against Appion, took a famous
Description of the City and Temple of Jerusalem ; which
Place we find in Eusebius, Book IX. Chap. 9- of his Gospel
Preparation ; and in each of them, there is a Place of Clear-
chus, who commends the Jewish Wisdom, in the Words of
Aristotle. And Josephus, in the same Book, names Theophi
lus, Theodoret, Mnaseas, Aristophanes, Hermogenes Enemerus,
(Zonoron, Zopyrion, and others, as Persons who commended the
Jews, and gave Testimony concerning the Jewish Affairs.
(e) Out (jf Strabo and Trogus, &c.] Book J,
because
174 OF THE TRUTH OF THE [Book III
because there are Testimonies in our Books, out of
almost every one of them, the same as they are
found in the Hebrew. Nor did Christ when he
blamed many Things in the Teachers of the Law,
and in the Pharisees of his Time, ever accuse them
of falsifying the Books of Moses and the Prophets,
or of using supposititious or altered Books. And
it can never he proved or made credible, that after
Christ s Time, the Scripture should be corrupted in
any Thing of Moment ; if we do but consider how
far and wide the Jewish Nation, who every where
kept those Books, was dispersed over the whole
World. For first, the ten Tribes were carried into
Media by the Assyrians, and afterwards the other
two. And many of these fixed themselves in fo
reign Countries, after they had a Permission from
Cyrus to return ; (a) the Macedonians invited them
into Alexandria with great Advantages ; the Cruel
ty of Antiochus, the Civil War of the Asmon<ei 3 and
the foreign Wars of Pom fey and Sossius, scattered
a great many; (b) the Country of Cyrene was
filled with Jews ; (c) the Cities of Asia, (d) Ma-
(a) The Macedonians invited them, &c.j Hccatcgus, transcri
bed by Juscp/ins in his First Book against Appion, speaking
of the Jews, Not a few (viz. thousands, as appears from (he
foregoing Words) after the Death of Alexander, went into
Egypt and Phoenicia, by Reason of the Commotion in Syria.
To which \ve may add that of Philo against Flaccus. " There
" are no less than ten hundred thousand Jews, Inhabitants of
" Alexandria, and the Country about it, from the lower Parts
" of Libya, to the Borders of ^Ethiopia." See moreover Jo
iephus, Book XII. Chap. 2, 3, and the following ; Book XIII
Chap. 4, 5, 6, 7, 8. XVIIi. 10. And the Jews were free of
Alexandria, Joscphus XIV. 1.
(/?) The Country of Cyrene was filed with Jews, &c.] See
Josephus, Book XVI. 10. of his Ancient History. Acts vi. <?,
A.1. <0.
(c) The Cities of Asia, &c.] Josephus, XII. 3. XIV. 17.
XVI. 4. Acts xix.
(d) Macedonia, &c.] Acts xvii.
cedonia^
Sect, 16.] CHRISTIAN RELIGION. 175
cedonia, (a) Lycaonia, (b) and the Isles of Cyprus,
(c) and Crete, and others, were full of them ; and
that there was a vast Number of them (d) in Rome,
we learn from (e) Horace, (f) Juvenal, and (g ) Mar
tial.
(a) Lycaonia, &c.] Acts xiv. 18.
(b) And the Isles of Cyprus, &c.] Acts xiii. 5.
(c) And Crete, &c.] Acts ii. 11.
(d) In Rome, &c.] Josephus XVII. 5. of his Ancient His-
tory, Acts xviii. 2. xxviii. 17.
(e) Horace, &c.] Book I. Sat. IV.
For we are many,
And like the Jews, will force you to our Side,
And Sat. V.
Let circumcised Jews believe it.
And Sat. IX.
This is the Thirtieth Sabbath, &c.
(f) JuTenal, &c.] Sat. IX.
Some are of Parents born who Sabbaths keep.
And what follows, Sat. XIV.
(g) Martial, &c.] III. 4.
The Sabbat h-ktepers Fasts.
And in other Places; as VII. 2p, and 34. XI. 97. XII. 5f.
To which we may add that of Rutilius, Book I. of his Itine
rary :
I wish Judaea ne er had been suldud
By Pompey s War, or Tuus s Command :
The more suppressed, the dire Contagion spreads ;
The conquered Nation crush the Conqueror.
Which is taken out f Seneca, who said of the same Jews;
" The Customs of the most wicked Nation have prevailed so
" far, that they are embraced all the World over : so that the
" conquered gave Laws to the Conquerors." The Place is
in Augustine, Book IV. Chap. 2. of his City of God. He
calls them the most wicked Nation, only for this Reason,
because their Laws condemned the Neglect of the Worship of
one God, as we observed before; upon which Account Cito
Major blamed Socrates. To which may be added the Testi
mony of Philo, in his Embassy, on the vast Extent of the
Jewish Nation. " That Nation consists of so great a Num*
ber
176 OF THE TRUTH OF THE [Book III.
rial. It is impossible that such distant Bodies of
Men should be imposed upon by any Art what
soever, or that they should agree in a Falsity.
We may add further, (a) that almost three hun
dred Years before Christ, by the Care of the Egyp
tian Kings, the H.brew Books were translated into
Greek by those who are called the Seventy; that
the Greeks might have them in another Language,
but the Sense the same in the Main ; upon which
Account they were the less liable to be altered :
And the same Books were translated into Chaldee,
and into the Jerusalem Language; that is, Half
Syriacs (/>) partly a little before, (c) and partly a
little after Christ s Time. After which followed
other Greek Version*, thatof^H//#, Symnaclius, and
Theodo ion ; which Origen, and others after him,
compared with the seventy Interpreters, and found
no Difference in the History; or in any weighty
Matters. Philo flourished in Caligula s Time, and
Josephus lived till Vespasian s. Each of them quote
out of the Hebrew Books the same Things that we
find at this Day. By this Time the Christian Re-
" her of Men, that it does not, like other Nations, take up
" one Country only, and confine itself to that ; but possesses
" almost the whole World ; for it overspreads every Continent
" and Island, that they seem not to be much fewer than the
" Inhabitants themselves." Dion Cassius, Book XXXVI. con
cerning the Jewish Nation, says, " That though it has been
" often suppressed, it has increased so much the more, so as
to procure the Liberty of establishing its Laws."
(a) That almost three hundred Years, &c.] See Aristccus.
and Josephus, Book XII, 2.
(b) Partly a little before, &c.] By Onkelos, and perhaps by
Jonathan.
(c) And partly a little after, &c ] By the Writer of the
Jerusalem Targum, and by Josephus, Ccecus, or by him, who
ever he was, one Man, or many, who translated Job, Psalms,
Proverbs, and what they call Hagiography..
ligion
Sect. IS.] CHRISTIAN RELIGION. 177
ligion began to be more and more spread, (a) and
many of its Professors were Hebrews : (b) Many
had studied the Hebrew Learning, who coald very
easily have perceived and discovered it, if the Jews
had received any Thing that was false, in any re
markable Subject, I mean, by comparing it with
more ancient Books. But they not only do this,
but they bring very many Testimonies out of the
Old Testament, plainly in that Sense in which they
are received amongst the Hebrews, which Hebrews
may be convicted of any Crime, sooner than (I
will not say of Falsity, but) of Negligence, in Re
lation to these Books ; (c) because they used to
transcribe and compare them so very scrupulously,
that they could tell how often every Letter came
over. We may add, in the first Place, an Argu
ment, and that no mean one, why the Jews did
not alter the Scripture designedly ; because the
Christians prove, and as they think very strongly,
that their Master Jesus was that very Messiah who
was of old promised to the Forefathers of the
(fl) And many of its Professors were Hebrews, &c.] Or next
to acfaav*, as Justin, who was a Samaritan.
(l>) Many had studied the Hebrew Learning, &c.] As Origen,
Epijihanius, and especially Jcrom.
(c) Because they used to transcribe, &c.] Josephus in his First
Book against Appion. " It is very manifest, by our Deeds,.
" how much Credit we give to our own Writings; for after
" so many Ages past, no one has presumed to add, take away,
" or change any Thing." See the Law, Deut. iv. 1. and the
Talmud, inscribed Shebtioth. (We are to understand this of
the Time after the Masora ; for it was otherwise before, in
the Time of their Commonwealth ; and utter it was overturned
by the Chaldeans, they were not so accurate as is commonly
thought. This is evident from Lud Capellus s Critics upon the
Bible, and from the Commentaries of learned Men upon the
Old Testament, and likewise from Grotius s own Annotations.
And we have also shewn it to be so on the historical Books of
the Old Testament. Le Clerc.)
N Jews ;
178 OF THE TRUTH OF THE [Book III;
Jews; and this from those very Books, which
were read by the Jews. Which the Jews would
have taken the greatest Care should never have
been, after there arose a Controversy between them
and the Christians ; if it had ever been in their
Power to have altered what they would.
BOOK
CHRISTIAN RELIGION. 179
BOOK IV.
SECT. I.
A particular Confutation of the Religions that differ
from Christianity.
Fourth Book (beginning with that Plea-
sure Men for the most Part take at the Sight
of other Men s Danger, when they themselves
are placed out of the Reaeh of it) shews, that the
principal Aim of a Christian ought to be, not only
a Satisfaction upon his having found out the Truth
himself, but also an Endeavour to assist others,
who wander in various crooked Paths of Error,
and to make them Partakers of the same Happi
ness. And this we have in some Measure at
tempted to do in the foregoing Books, because the
Demonstration of the Truth contains in it the
Confutation of Error. But, however, since the
particular Sorts of Religion, which are opposed to
Christianity ; as Paganism, Judaism, or Mahome-
tanism, for Instance ; besides that which is com
mon to all, have some particular Errors, and some
special Arguments, which they use to oppose us
with ; I think it may not be foreign to our present
Purpose, to attempt a particular Examination of
every one of them. In the mean Time, beseech
ing our Readers to free their Judgment from all
Passion and Prejudice, which clog the Under
standing ; that they may the more impartially dOr-
termine concerning what is to be said,
t
y 1 SECT
180 OF THE TRUTH OF THE [Book IV,
SECT. II.
And first of Paganism. That there is but one God.
That created Beings are either good or bad. That
the Good are not to be worshipped without the
Command of the Supreme God.
AND first against the Heathens, we say, if
they suppose many Gods, eternal and equal, this is
sufficiently confuted in the first Book ; where we
have shewn that there is but one God, the Cause
of all Things. If by Gods, they mean created
Beings superior to Man, these are either good or
bad ; if they say they are good, they ought in
the first Place to be very well assured of this,
(a] lest they fall into great Danger, by entertain
ing
(17) Lest they fall into great Danger, &c.] 2 Cor. xii. t-J.
Porpfiyry in his Second Book about abstaining from eating Ani
mals, says, that " By those who are opposite (to the Gods,)
all Witchcraft is performed ; for both these and their
Chief are worshipped by all such as work Evil upon Men s
1 Fancies, by Enchantments ; for they have a Power to de-
ceive, by working strange Things : By then) evil Spirits
prepare Philtres and Love Potions : All Incontinence,, and
Love of Riches and Honour, and especially Deceit, pro-
ceed from them ; for it- is natural for them to lye : they
are willing to be thought Gods; and the highest of them
in Power, to be esteemed God." And afterwards concerti
ng the Egyptian Priests : " These put it past all Dispute,
that there are a Kind of Beings, who give themselves
up to deceive ; of various Shapes and Sorts ; Dissemblers,
sometimes assuming the Form of Gods or Dcenwus, or of
Souls of dead Men ; and by this Means they can effect
any seeming Good or Evil ; but as to Things really good
in themselves, such as those belonging to the Soul) of
producing those, they have no Power, neither have they
any knowledge of them ; but they abuse their Leisure,
mock others, and hinder those who walk in the Way
of Virtue j they are filled with Pride, and delight in Per-
fumes and Sacrifice." And Arnobius, Book IV. against
the Gentiles * " Thus the Magicians, Brethren to the Sooth-
" sayers iu their Actions, mention certain Beings, opposite
" to
Sect. 2, 3.] CHRISTIAN RELIGION. 181
ing Enemies instead of Friends ; Deserters instead
of Ambassadors. And Reason also requires that
there should be some manifest Difference in the
Worship, betwixt the Supreme God, and these
Beings : And further we ought to know of what
Rank these Beings are, what Benefit we may ex
pect from any of them, and what Honour the
Supreme King would have us to pay them. All
which Things being wanting in their Religion, it
sufficiently appears from thence, that there is no
thing of Certainty in it ; and it would be much
safer for them to betake themselves to the Wor
ship of the one Supreme God ; (j) which even
Plato owned to be the Duty of a wise Man ; be
cause as good Beings are the Ministers of the Su
preme God, () they cannot but be assisting to
such as are in Favour with him.
SECT. III.
A Proof that evil Spirits were worshipped by the
Heathen, and the Unjitness of it shewn.
BUT that the Spirits to which the Heathen
paid their Worship, were evil, and not good,
appears from many substantial Arguments. First,
" to God, who often impose upon Men for true Gods. And
" these are certain Spirits of grosser Matter, who feign
" themselves to be Gods." Not to transcribe too much, we
find something to the same Purpose \i\Jamblickus, concerning
the Egyptian Mysteries, Book III. Chap. 33. and Book IV.
Chap. 17.
(a) Which even Plato owned, &c.] " Jupiter is worshipped
" by us, and other Gods by others." The Words are quoted
by Origen, in his Eighth Book against Celsus.
(6) Thty cannot but be assisting, &c.] This is very well pro
secuted by Arnobius, Book III.
because
182 OF THE TRUTH OF THE [Book IV.
(a) because they did not direct their Worshippers
to the Worship of the Supreme God ; but did as
much as they could to suppress such Worship, or
at least, were willing in every Thing to be equalled
with the Supreme God in Worship. Secondly,
because they were the Cause of the greatest Mis
chiefs coming upon the Worshippers of the one
Supreme God, provoking the Magistrates and the
People, to inflict Punishments upon them : For
though they allowed their Poets the Liberty to
celebrate the Murders and Adulteries of their Gods ;
and the Epicureans, to banish the Divine Providence
out of the World ; nor was there any other Re
ligion so disagreeable in its Rites, but they ad
mitted it into their Society, as the Egyptian, Phry
gian, Greek) and Tuscan Rites at Rome : (#) yet
the Jews were every where ridiculed, as appears
from their Satires and Epigrams, (c) and were
sometimes banished, (d) and the Christians had
moreover the mostcruel Punishments inflicted upon
them : For which there can be no other Reason as
signed, but because these two Sects worshipped one
God, whose Honour the Gods they established op
posed, being more jealous of him than of one an
other. Thirdly, from the Manner of their Worship,
(a) Because they did not direct, &c.] This is very well
treated of by Augustin, Book X. Chap. 14, 16, 1$, of his
City of God.
(b) Yet the Jews were every where ridiculed, &c.] " As be-
" ing cropt, circumcised, Sabbath-keepers, Worshippers of
** the Clouds and Heavens, merciful to Swine."
(<) And were sometimes banished, &c.] Josephus, XVIII. 5.
Tacitus, Annal. II. Seneca, Epist. XIX. Acts, xviii. 1. Sue
tonius in Tiberius, Chap. 2t>.
(d) And the Christians had moreover, &c.] Tacitus, Annal.
XV. to which that of Juvenal relates:
You like a Torch shall burn,
As they who flaming stand, stifled with Smoke,
And -with, their Body s Print have mar/ted the Ground.
such
Sect. 3.] CHRISTIAN RELIGION. i-83
such as is unworthy of a good and virtuous Mind ;
(a) by human Blood, (b] by Men s running naked
about their Temples, (c) by Games and Dancings,
filled with Uncleanness; such as are now to be seen
amongst the People of America and Africa, who
are overwhelmed in the Darkness of Heathenism.
Nay more than this ; there were of old, and still
are, People who worship evil Spirits;: which they
know and own to be such ; (d) as the Arlmanes of
the Persians, the Cacodtcmons of the Greeks , (e) and
the Vejoves of the Latins ; and some of the JEtlii-
opians and Indians now have others ; than which,
nothing can be imagined more impious. For
what else is religious Worship, but a Testimony
of the exceeding Goodness which you acknow
ledge to be in him whom you worship ; which, if
it be paid to an evil Spirit, is false and counter
feit, and comprehends in it the Sin of Rebellion;
because the Honour due to the King, is not only
taken from him, but transferred to a Deserter and
his Enemy. And it is a foolish Opinion, to ima-
nine that a good God will not revenge this, be
cause that is not agreeable to his Goodness ; (/) for
(a) By human Blocd, &c.] See what was said of this,
Book II.
(b) By Men s running nalcd about, &c.] As in their Rites
-dedicated to Pan. See Livy, Book I. Plutarch in dntcnius,
and others.
(c) By Games and Dancings, &c.] As in the Rites of Flora.
See Ovid s Fasti, Book IV. and Tatian, and Or/gen, in his
Eighth against Celsus.
(d) An the Arimancs of the Persians, &c.] See Plutarch s Isis
and Gains, and Diogenes Latrtius in his Preface. Seealso Tho
mas Stanley, of the Philosophy of the Persians: and our Obser
vations upon the Word Arimanes m the Index. Le Clerc.
(e) And the Vejoves of the Latins, &c.] Cicero, Book III.
of the Nature of the Gods.
(/) For Clemency, if it be reasonable, &c.] " I low can you
" love, unless you be afraid not to love r" Tertullian First
against Marcion.
5 Clemency,
184 OF THE TRUTH OF THE [Book IV.
Clemency, if it be reasonable, hath its proper
Bounds ; and where the Crimes are very great,
Justice itself foresees Punishment, as it were,
necessary. Nor are they less blameable, who say,
that they are driven by Fear to pay Obedience to
evil Spirits; for He who is infinitely good, is also
in the highest Degree ready to communicate ; and
therefore all other Beings were produced by him.
And if it be so, it will follow that he hath an ab
solute Right over all Creatures, as his own Work
manship ; so that nothing can be done by any of
them, if He desires to hinder it : Which being
granted, we may easily collect that evil Spirits
cannot hurt him who is in Favour with the Most
High God, who is infinitely good ; any further,
than that God suffers it to be done for the Sake of
some Good. Nor can any thing be obtained of
evil Spirits, but what ought to be refused ; (a) be
cause a bad Being, when he counterfeits one that
is good, is then worst ; and (b] the Gifts of Ene
mies are only Snares.
SECT. IV.
dgainst the Heathen Worship paid to departed Men.
THERE have been, and now are, Heathens,
who say that they pay Worship to the Souls of
Men departed this Life. But here in the first Place,
this Worship is also to be distinguished by mani
fest Tokens, from the Worship of the Supreme
God. Besides, our Prayers to them are to no Pur
pose, if those Souls cannot assist us in any Thing ;
(a) Because a bad Being, &c.] See the Verses of Syrus the
j\limic.
(b) The Gifts of Enemies are only Snares, &c.] Sophocles.
Enemies Gifts are no Gifts, no Advantage.
and
Sect. 4, 5.] CHRISTIAN RELIGION. 185
and their Worshippers are not assured of this, nor
is there any more reason to affirm that they can,
than that they cannot: And what is worst of all,
is, that those Men who are thus had in Honour,
are found to have been Men remarkable for very
great Vices. A drunken tiacchus, an effeminate
Hocules, a Romulus unnatural to his Brother, and
a Jupiter as unnatural to his Father. So that their
Honour is a Reproach to the true God, and that
Goodness, which is well-pleasing to him ; (a) be
cause it adds a Commendation from Religion to
those Vices, which are sufficiently flattering of
themselves.
SECT. V.
Against the Worship given to the Stars and Elements.
(/?) MORE ancient than this was the Worship
of the Stars, and what we call the Elements, Fire,
Water, Air, and Earth ; which was indeed a very
great Error. For Prayers are a principal Part of
religious Worship, which, to put up to any but
Beings that have Understanding is very foolish ;
and that what we call the Elements are not such,
(a) Because it adds a Commendation, &c.] Sec an Example
hereof in Terences Eunuch, Act III. Scene V. Cyprian,
Epist. JI. "They imitate those Gods they worship; the
Religion of those wretched Creatures is made up of Sin.
Augustine, Epist. CL1I. Nothing renders Men so unsoci
able;, by Pcrverseness of Life, as the Imitation of those-
whom they commend and describe in their Writings." C/itiL
c dius in Tinicnts ; " So it comes to pass, that instead of that
Gratitude that is due to Divine Providence from Men, for
their Original and Birth, they return Sacrilege." See the
whole Place.
(h) More ancient than this, &c.] There are Reasons to per
suade us that Idolatry began with the Worship of Angels and
the Souls ot Men, as you may see in the Index to the Oriental
Philosophy, at the Word Idolatria. Le Clcrc.
1S6 OF THE TRUTH OF THE (Book IV.
is evident in a good Measure from Experience. If
any one affirms otherwise of the Stars, he has no
Proof of it, because no such Thing can be gathered
from their Operations, which are the only Signs
to judge of Beings by. But the contrary may be
sufficiently collected from the Motion of them,
which is not various like that of Creatures endued
with Freedom of Will, (a) but certain and deter
minate. We have elsewhere shewn, that the Course
of the Stars is adapted to the Use of Man ; whence
Man ought to acknowledge, that he, in his better
Part, bears a nearer resemblance to God, and is
dearer to him ; and therefore ought not to dero
gate so much from his own high Birth, as to place
himself below those Things which God has given
him ; and he ought to give God Thanks for them,
which is more than they can do for themselves,
or at least more than we are assured of.
SECT. VI.
Against ihe Worship giveti to Brute Creatures.
BUT that which is of all Things most abomina
ble, is that some Men, particularly the Egyptians,
(b) fell into the Worship even of Beasts. For,
though in some of them there do appear, as it were,
some Shadow of Understanding, yet it is nothing
compared with Man ; for they cannot express their
inward Conceptions either by distinct Words or
(0) But certain and determinate, &c.] By which Argument
a certain King of Pent was persuaded to deny that the Sun
could be a God. See the History of the Incas.
(1) 1 ell into the Worship even of Beasts, &c,] Concerning
whom, Phi/o, in his Embassy, says, " They esteem Dogs,
* Wolves, Lions, Crocodiles, and many other wild Crea-
* tares in the WatQr and on the Lund, and Birds, as Gods."
To which may be added, a long Discourse of this Matter, in
the First Book of Diudorus Siculus.
Writings;
Sect. 6.] CHRISTIAN RELIGION. 187
Writings ; nor do they perform Actions of different
Kinds, nor those of the same Kind, in a different
Manner; and much less can they attain to the
Knowledge of Numbers, Magnitude, and of the
Ccelestial Motions. But on the other Hand, (a)
Man, by his Cunning and Subtlety, can catch the
strongest Creatures ; wild Beasts, Birds, or Fishes ;
and can in some Measure bring them under Rules,
as Elephants, Lions, Horses, and Oxen ; he can
draw advantage to himself, out of those that are
most hurtful, as Physic from Vipers ; and this
Use may be made of them all, which themselves
(a) Man by hisC aiming and Subtlety, be.] Euripides in JEulus:
Man has lut little Strength,
Yet can, by various Arts,
Tame the wildest Creatures
In. Sea> or Earth, or Air.
And Antiphon:
They its in Strength, ice them in Art, exceed.
"Which affords us no bad Explication of Genesis \. Q6. a<ir}
Psalm viii. 8. He that desires a large Discourse- of this Mat
ter, may look into Oppianus, in the Ben inning of his Fifth
Book of Fishing, and Basil s Tenth Homily on the Six Davs
of Creation. Origen, in his Fourth Book egainSfeCefrw, has these.
Words: " And hence you may learn, for how great a Help
" our Understanding was given us, and how far it exceeds all
"the Weapons of wild Beasts; for our Bodies are much
" weaker than those of other Creatures, and vastly less than
" some of them ; yet by our Understanding, we bring wild
"Beasts under our/ Power, and hunt huge F.lephants; and
" those whose Nature is such, that they may be tamed, we
" make subject to us ; and those that are of a different Nature,
" or the taming of which seems to be of no Use to us, we
" manage these wild Beasts with such safety, that as we will,
" we keep them shut up, or if we want their Flesh for Meat,
" we kill them as we do other Creatures that are not wild.
" Whence it appears that the Cieator made all living Creatures
" subject to him, who is endued with Reason, and a Nature
14 capable of understanding him." Claudius Nenpolitanus, in
Porphyry s First Book against eating Living Creatures, speaks
thus concerning Man : " He is Lord over all Creatures void
of Reason, as God is over Man."
are
IBS OF THE TRUTH OF THE [Book IV.
are ignorant of, that by viewing the Structure and
Situation of the Parts of their Bodies, and com
paring together their several Species and Kinds,
he learns his own Excellency, and how much more
perfect and noble the Frame of the human Body
is, than others ; which, if rightly considered, is
so far from inclining him to worship other Crea
tures, that he should rather think himself ap
pointed their God in a Manner, under the Supreme
God.
SECT. VII.
"Against tlie Worship given io those Things ivhith
have no real Existence.
WE read that the Greeks and Latins, and others
likewise, worshipped Things which had no real
Existence, but were only the Accidents of other
Things. For, not to mention those outrageous
Things, () Fever, Impudence, and such like;
Health is nothing else but a just Temperature of
the Parts of the Body ; and good Fortune a Cor
respondence of Events with the Wishes of Men:
And the Affections, such as Love, Fear, Anger,
Hope, and the like, arising from the Consideration
of the Goodness or Badness, the Easiness or Diffi
culty of a Thing, are certain Motions, in that
Part of the Mind, which is most closely connected
with the Body, by Means of the Blood; and they
have no Power of their own, but are subject to
the Command of the Will, which is Mistress of
them, at least as far as respects their Continuance
and Direction. So likewise the Virtues, which have
different Names. Prudence, which consists in the
Choice of what is advantageous : Fortitude, in un
dergoing Dangers; Justice, in abstaining from what
(a) Fever, Impudence, and such like, &c.] See Tally s Third
Book of the Laws.
is
Sct. 7.] CHRISTIAN RELIGION. 189
is not our own ; Temperance, in moderating Plea
sure, and the like: There is also a certain Disposi
tion or Inclination towards that which is right,
which grows upon the Mind by long Exercise ;
which, as it may be increased, so it may be di
minished by Neglect, nay, it may entirely be de
stroyed in a Man. (a) And Honour, to which we
read of Temples being dedicated, is only the Judg
ment of one concerning another, as endued with
Virtue ; which often happens to the Bad, and not
to the Good, through the natural Aptness of Man
kind to mistake. (/>) Since therefore these Things
have no real Existence, and cannot be compared
in Excellence with those that have a real Exist
ence; nor have any Knowledge of our Prayers or
Veneration of them; it is most disagreeable to
(fl) And Honour, to which rrc read, &c.] Tully in the fore-
iDentioned Place ; and Liiy, Book XXVII.
(b) Since therefore these Things have no real Existence, &c.3
Perhaps some may explain this Worship of the Heathens in
this Manner ; as to say, that it was not so much the Things,
which were commonly signified by those Words, that they
worshipped, as a certain Divine Power, from which they
flowed, or certain Ideas in the Divine Understanding. Thus
they may be said to worship a Fei cr, not the Disease itself,
which is seated in the human Body ; but that Power, which
is in God, of sending or abating a Fever ; to worship Trn-
pu kftce, not that Vice which is seated in the Minds of Men ;
but the Will of God, which sometimes allows Men s Impu
dence to go on, \\hich he can restrain and punish : And the
same may be said of the rest, as Love, Fear, Anger, H->pc,
which are Passions which God can either excite or restrain ;
or of Virtues, which are perfect in the Divine Nature, and of
which we see only some faint Resemblance in Men, arisin^
from the Ideas of those Virtues which are most complete in
God. And of Honour, which doe* not consist so much in the
Esteem of Men, as in the Will of God, who would have Vir
tue honourable amongst Men. But the Heathens themselves
never interpreted this Matter thus : and it is absurd to worship
the Attributes and Ideas of God, as real Persons, under ob
scure Names, such as may deceive the common People. It is
much more sincere and honest to worship the Deity himself
without an.y Perplexities. Lc Clerc.
right
190 OF THE TRUTH OF THE [Book IV.
right Reason to worship them as God; and He is
rather to be worshipped upon their Account, who
can give us them, and preserve them for us.
SECT. VIII.
An Answer to tlie Objection of the Heathens, taken
from the Miracles done amongst them.
THE Heathens used to recommend their Re
ligion hy Miracles : but they were such as were
liable to many Exceptions. For the wisest Men
amongst the Heathens themselves rejected many
of them, (a] as not supported by the Testimony of
sufficient Witnesses, (b) but plainly counterfeit :
A.nd those that seem to have been done, came to
pass in some secret Place, in the Night, before one
or two Persons, whose Eyes might easily be de
ceived with a false Appearance of Things, by the
Cunning of the Priests. There were some, which
only caused the People, who did not understand the
Mature of Things, especially their occult Qualities,
to wonder at them ; much in the same Manner,
as if any one should draw Iron with a Loadstone,
before People who knew nothing of it ; and it is
(a) As not supported by the Testimony, &c.] So Liry, in the
Beginning; " I do not df-sign either to affirm or deny thost
" Things related before, or upon the Building of the City :
" as filter for Poetic Fables, than the sincere Memorials of
" Affairs that were transacted: Thus much must be allowed
" Antiquity, that by mixing human Things with Divine, the
** Original of Cities was rendered the more venerable."
(b) But plainly counterfeit, &c.] It were much better to ac
quiesce in this Answer, than to allow of their Miracles, or
that such Things were done, as Men could not commonly
distinguish from Miracles ; such as Oracles, Yv ontiers, curing
of Diseases, which if they were done, could scarce be Distin
guished from true Miracles, at least by the common People.
See what I have said upon this Matter in the Prolegomena to
my Ecclesiastical Uistury. Sect. II, Chap, 1. Le Clerc.
related
Sect. 8.] CHRISTIAN RELIGION. 1$?I
related by many, (a) that these were the Arts in
which Simon and Apollomus Tyanaus were so skilful.
I do not deny, but that some greater than these
were seen, which could not be the Effect of natural
Causes, by human Power alone,- but they were such
as did not require a Power truly Divine, that is,
Omnipotent; for these Spirits, who were inferior to
God, and superior to Man, were sufficient for these
Things; because by their Swiftness, Strength, and
Cunning, they could easily remove distant Things,
and so compound different Sorts of Things, as
to produce Effects which should be very surprizing
to Men. But the Spirits by whom this was effected,
were not good, and consequently neither was their
Religion good ; as is evident from what was said
before, and from this Consideration also, because
they said that they were compelled (I) by certain
Inchant-
(a) That these were the Arts, &c.] Tatian : " There are
* r certain Diseases and Contrarieties of the Matter of which
" we are compounded ; when these happen, the Dtemoti*
" ascribe the Causes of them to themselves."
(6) By certain Jnchuntments, &c.] Thus the Oracle ofHecaf*
in Porphyry:
I come, invok d by well-consulted Prayer,
Such as the Gods have to Mankind reveaTd.
And again,
Why have you catt J the Goddess Hecate
From Heaven ; and fore d her by a Charm Divine?
And that of Apollo in the same Writer,
Hear me, for I amforcd to speak against my Will.
These are the Rites of their secret Arts, by which they ad
dress themselves to I know not what Powers, as Arnobivs ex
presses it, as if they compelled them by Charms to be their
Servants ; so Clemens explains it. There is a form of their
Threats in Jambiichus, Book V. Chap. 5, 6, 7- of his Egyp*
tian Mysteries. The same we meet with in Lucan, Book IX.
in the Words of Pompey the Less, and in Euscbius, out of Por-
pnyry, Book V. Chap. 10. of his Gospel Prcpaiat. Other
Forms
192 OF THE TRUTH OF THE [Book IV.
Inchantments against their Will : And yet the
wisest Heathens agree, that there could not possi
bly be any such Force in Words; but that they
could only persuade, and this according to the
Manner of their Interpretation. And a further
Sign of their Wickedness is, that they would un
dertake many Times (a) to entice some to the
Love of others, notwithstanding their own En
deavours against it, either by false Promises, or
by doing them some hurt; (b) which Things
were forbidden by human Laws, as Witchcraft.
Neither ought any one to wonder that the Su
preme God should suffer some Miracles to be
done by evil Spirits ; because they who were al
ready fallen from the Worship of the true God,
(c) deserved to be deluded by such Deceits. But
this is an Argument of their Weakness, that their
Works were not attended with any remarkable
Good ; for if any seemed to be called to Life
;igain, they did not continue long in it, nor exer
cise the Functions of living Persons. If at any
Time, any Thing proceeding from a Divine Power
appeared in the Sight of the Heathen; yet it was
not foretold that it would coma to pass, in order
to prove the Truth of their Religion, so that no-
Forms of Threatnings you have in Lucan, where he speaks of
Erichthon, and in Papinius about Tiresias.
(a) To entice some to the Love of others, &c.] See the Phar-
maccutria of Theocritus and PirgU, and the Confession of Por
phyry in Eusebius, Book V. Chap. If. of his Preparat. and
Augustine, Book X. Chap. 11. of his City of God. And the
same Porphyry against eating living Creatures, Book II. and
Or/gen against CC/SUA; Book VII.
(b) Which Things were forbidden by human Laws, &c.] L,
Kusdem, Sect. Adjcctio D. ad Legem Cornelian dc Sicasus #
Vent/ids, L. si quit sect, qiti abortionis. D. de Panis. Pauhis
Sententiaritm, Lib. V. Tit. XXIII.
(<) Deserved (o be deluded by such Deceits, &c.] Dent, xiii,
2. 2 Thcs5.n. 9. 10. Ephes. ii, 2, 3.
thing
Sect. 8, p.] CHRISTIAN RELIGION. 193
thing hinders, but the Divine Power might pro
pose to itself some other End, widely different
from this. For Instance ; suppose it true, that a
blind Man was restored to his Sight by Vespasian $
it might be done, (a) to render him more vene
rable upon this Account ; and that he might
thereby the more easily obtain the Roman Empire ;
and was therefore chosen by God, to be the Exe
cutioner of his Judgments upon the Jews ; and
other like Reasons there might be for other
Wonders, () which has no Relation at all to
Religion.
SECT. IX.
And from Oracles.
AND almost all the same Things may be ap
plied, to solve that which they alledge concerning
Oracles ; especially what was before said, that
such Men deserved to be imposed upon, who de
spised that Knowledge, which Reason and ancient
Tradition suggested to every Man. Moreover,
() To render him more venerable, &c.] Tacitus, Hist. IV.
" Many Miracles were done, whereby the Favour of Heaven,
" and the good Disposition nf the Gods towards Vespasian, ap-
" peared." He had said before in Hist. I. " We believe that
" after previous good Luck, the Empire was decreed to Vespa-
11 sian and his Children, by the secret Law of Fate, and by
" Wonders and Oracles." Suetonius ushers in his Relation of
the same Miracles thus, Chap. 7. " There was a certain Au-
" thority and Majesty wanting, viz. in a new and unthought-of
" Prince ; to which this was added." See the same Suetonius
a little before, Chap. V. Josepkus says of the same Vespasian,
Book III. Chap. 27. of the Wars of the Jews, " That God
" raised him up to the Government, and foretold him of the
" Sceptre by other Signs."
(ft) Which has no Relation, &c.] But see the Examination of
Miracles, feigned to be done in Favour of Vespasian and Adrian,
in my Ecclesiastical History, Century II. 138th Year. Le Clerc.
O the
15* OF THE TRUTH OF THE [Book. IV,
the Words of the Oracles (a) were for the most
Part ambiguous, and such as might be interpreted
of the Event, be it what it would. And if any Thing
was more particularly foretold by them, there is
no Necessity of its proceeding from an Omniscient
Being ; because either they were such as might be
perceived beforehand, from natural Causes then
appearing, (b) as some Physicians foretell future
Diseases ; or they might with Probability be con
jectured, from what we usually see come to pass ;
which we read was often done (c) by those who
were
(a) Were for the most Part ambiguous, &c.] See the Places
oiOenomaus, concerning this Subject, in Eusebiits, Book IV.
Chap, 20, 21, 22, 23, 24, 25, 26. Hence Apollo was by the
Greeks called Asljise, Ambiguous. Cicero, in his Second Book of
Divination, says, the Oracles of Apollo were ambiguous and
obscure. f Whichsoever of them came to pass, (says he) the
" Oracle was true." (Perhaps many of the Oracles werecoun-
terfeited after the Event: And there are many Reasons to sus
pect, that Abundance of Frauds were used by Diviners ; con
cerning which, D. de Fontenelle has written an excellent Book
in French, which I refer you to, and what is said in Defence of
it, Vol. XIII. of the Choice Library ; and what Antony Van
Dale has written of this Matter above all others, in his Book
of Oracles.)
(b) As some Physicians foretel future Diseases, &c.] Chalet-
dius on Timceus. " Men are forewarned, either by the flying
" of Birds, or by Entrails, or by Oracles, some propitious
" Daemons foretelling, who knew all Things that will after-
" wards come to pass ; just as a Physician, according to the
" Rules of Physic, declares either Death or Health, and as
l( Anaximander and Pherecides did an Earthquake." Pliny,
Book II. Chap 79-
(c) By those who were skilful in civil Matters, &c.] See the
Writers of the Life of Atticus. " A plain Evidence of this
" Thing, besides those Books wherein he (Cicero) mentions it
*< expressly, (which are published among the common People,)
are sixteen Volumes of Epistles sent to Atticus, from his Con-
" sulship to the End of his Days ; which whoever reads, will
" not think that he wants a complete and regular History of
" those Times ; there is such a full Description of the Inclina-
" tions of Princes, of the Vices of great Men, and the Alte-
" rations
Sect. 9.1 CHRISTIAN RELIGION. 105
were skilful in civil Matters. And if at any Time^
God made Use of any of those Works, done by
the Diviners among the Heathens, to foretell such
Things as could have no other real Foundation
but the Will of God ; it did not tend to confirm
the Heathen Religion, but rather to overthrow-
it ; such as those Things we find (a) in Virgil s
Fourth Eclogue, taken out of the Sibylline Verses ;
() in which, though unknown to himself, he
describes
" rations in the Republic, that there is nothing which is not
"laid open; so that one would easily be led to think Prudence
to be a Kind of Divination. For Cicero did not only foretei
future Things that would happen in his own Lite time, but,
" like a Diviner, declared those also that came to pass lately "
Cicero affirms truly of himself, in his Sixth Epistle of his Six
teenth Book : In that War, nothing happened ill which I did
not foretell. Wherefore, since I who am a public Au<mr
like other Augurs and Astrologers, by my former Predictions
have confirmed you in the Authority of Augury and Divi
nation, you ought to believe what I foretell. I do not make
my Conjecture from the flying of Birds, nor from the
Manner of their chirping, as our Art teaches us, nor from
the rebounding of the Corn that falls from the Chickens
Mouths, nor from Dreams; but I have other Signs, which
I observe." Thus Solon foretold that great Calamities would
come upon Athens, from Munichta* And Thaks, that the
Forum of the Milesi would one Time be in a Place then despi
sed. Plutarch in Solon.
(a) In Vvrgti* fourth Eclogue, &c.] Set Augustus City of
God, Book X. Chap. 27.
(b) In -which, though unknown, &c.j It is now sufficiently
evident, that all the Prophecies of the Sibyls are either doubt
ful or forged ; wherefore I would not have Virgil, an Inter
preter of the Sibyl, be thought to have declared a Kind of
Prophecy, without any Design ; like Caiphas, who was i-mo-
rant of what he prophesied : I know not what Sibyl, or ralher
Person under the Disguise of such a one, predicted, that
the Golden Age was a coming ; from the Opinion of those
who thought that there would be a Renovation of all Things
and that the same Things would come to pass a^ain See
what Grotius has said of this Matter, Book II Secf 10 and
the Notes upon that Place. Wherefore in this, the Sibyl was
not a Prephetess, nor did Virgil write thence any Prophecies
02 of
j 5 6 OF THE TRUTH OF THE [Book IV.
describes the Coming of Christ, and the Benefits
we should receive from him : Thus in the same
Sibyls, that (a) he was to be acknowledged
as King, who was to be truly our King;
(b) who was to rise out of the East, and be
Lord of all Things. (<r) The Oracle of Apollo
is to be seen (d) in Porftyy s in which he
says,
of Christ: See Servius upon the Place, and Isaac Vossiuis In
terpretation of that Eclogue. Le Clerc.
(a) He was to be acknowledged as King, &c.] Cicero men-
lions him in his Second Book of Divination.
(i) Who was to rise out of the East, &c.] Suetonius of Ves
pasian, Chap. 4. Tacitus, Hist. 4.
tc] The Oracle of Apdllo, &c.] See Augustine of the City of
God Book XX. Chap. 23. and Eusebius s Preparat. Book IV .
Chan 4 And the same Porphyry, in his Book of the Graces
savs " The God (Apollo) testifies that the Egyptians, Ual-
dians, Phanicians, Indians, and fltfraw, are they who
have found out the Truth." He that wrote the Exhorta
tion to the Greeks, amongst the Works of Justin, quotes this
Oracle :
The Hebrews only and Chaldees are wise,
Who truly worship God the eternal King.
And this,
Who the first Mortal form d, and call d him Adam.
There are two Oracles of Cato s concerning Jesus, which Euse-
bius, in his Gospel Demonstration transcribed out of Porphyry :
Sonls, of their Bodies stript, immortal are ;
This WKt Men know ; and that which is endued
With greatest Piety, excels the rest :
The Souls of pious Men to Heaven ascend,
Though various Torments do their Bodies vex.
The same are mentioned by Augustine, Book XXIX. Chap. 23.
If his S^of Sod, out of the same Porphyry ; where he brings
another C^clc, in which Apollo said that the Father whom the
pious Hebrews worshipped, was a Law to all the Gods.
Porphyry, &c.] This is justly enough said upon
n whb,-
Sect, p.] CHRISTIAN RELIGION. 197
says, the other Gods were aerial Spirits, and
that the one God of the Hebrews was to be wor
shipped : Which Words, if the Worshippers of
Apollo obeyed, they ceased to be his Worshippers ;
if they did not obey him, they accused their
God of a Lye. To which may be added, that if
these Spirits would, in their Oracles, have con
sulted the Good of Mankind ; they would, above
all Things, have proposed to them a general
Rule of Life, and assured them of a Reward,
which they who so lived might expect ; but they
did neither of them. On the contrary, (a) they
many Times in their Verses applauded Kings,
though never so wicked; (b) decreed Divine
Honours to Champions, (c) enticed Men to un
lawful Embraces, (d] to pursue unjust Gain, (e)
and to commit Murder; which may- be evidenced
by many Instances.
concerning those Oracles, and may be brought as an Argument
adHominein, as Logicians call it; but since it does appear, that
these Oracles were feigned ; nay, there are very good Rea
sons to think they were fictitious, they ought to be of no Weight
amongst Christians. Le Clcrc.
(a) Tlicy many Times in their Verses, &c.] See those alledg-
ed by Oawmaus in Eusebiua s Gospel Preparat. Book V Chan
23, and 35.
(b) Decreed Divine Honours to Champions, &c.] See the same
Author, Chap. 32. of Cleomedes; which we find also in Owen s
Third Book against Celsus.
(c) Enticed Men to unlawful Embraces, &c.] This was shewn
before.
(d} To pursue unjust Gain, &c.] See Eusebius s Gospel Pre
parat. Book V. Chap. 22.
(e) And to commit Murder, &c.] Oenomaus recites Oracles
of this Kind, which you may find in the forementioned Book
of Lusebius, Chap. 19, and ?/.
SECT.
198 OF THE TRUTH OF THE [Book IV,
SECT. X.
The Heathen Religion rejected, because it failed of
its own Accord., as soon as human Assistance was
wanting.
BESIDES those Things already alledged, the
Heathen Religion affords us a very strong Argu
ment against itself, in that wheresoever human
Force was wanting, it immediately fell, as if its
only Support were then taken away. For, if you
turn your Eyes towards all the Christian or Maho
metan Empires, you will find Heathenism no where
mentioned but in Books: Nay, History informs us,
that in those Times, when the Emperors made use
of Force and Punishment, as the first Emperors
did; or of Learning and Cunning, as Julian did,
to support the Heathen Religion ; even then, it
continually decreased ; no Force being made use
of against it, no Greatness of Family (for it was
commonly believed that Jesus was the Son of a
Carpenter ;) no Flourish of Words, no Bribes (for
they were poor;) no Flattery, for they on the
contrary despised all Advantages, and said there
\vas no Adversity, but they ought to undergo, upon
Account of their Law. And now, how weak must
the Heathen Religion be, to be overthrown by
such weak Helps ? Nor did the vain Credulity of
the Heathens only vanish at this Doctrine, (a ) but
Spirits themselves came out of Men, at the Name
of Christ ; were silenced ; and being asked the
Reason of their Silence, (b) were forced to own, that
they could do nothing when Christ was invoked.
(a) But Spirits themselves cameout of Men, &c.] Acts v. lG.
Tiii.7- xvi. 38.
(b) Were forced to own, &c.] TcrMlian in his Apology.
Sec also Lvcan against false Diviners. Apollo in Daphne:"
" Place, Daphne, is filled with, dead Bodies, which hinder the
" Oracles." Eabylas and other Christian Martyrs died there.
See Chrysostom against the Gentiles.
Sect. U.] CHRISTIAN RELIGION. 199
SECT. XI.
An Answer to this, that the Rise and Decay of Re
ligion is owing to the Stars.
THERE were some Philosophers, who ascribed
the Rise and Decay of all Religion to the Stars ;
but this starry Science, which they profess to know
and understand, is delivered in such different Rules,
(a) that there is nothing certain to be found in it,
but this one Thing, that there is no Certainty in
it. I do not speak of those Effects, which naturally
fellow from necessary Causes ; () but of such as
proceed from the Will of Man, which is in its own
Nature so far free, as that no external Necessity can
be laid upon it : For if the Act of Willing flowed
from such a necessary Impression, (c) that Power,
which we experience in the Soul, of deliberating
and choosing, would be given us to no Purpose ;
(d) and the Justice of all Laws, and of Rewards
and Punishments, would be entirely taken away ;
because there is neither Blame nor Desert due to
(a) That there is nothing certain to be found in it, &c.] See
the excellent Dissertation of -Bardefancs, the Syrian, concerning
this Matter; which you may find in the Philocalia collected from
Origen, and in Eusebius s Preparat. Boojc VI. Chap. 10.
(6) But of suck as proceed from the Will of Man, &c.] So_3
Alexander Aphrodisceus s Book concerning this Matter.
(c) That Power -which we experience, &c.] See Eusebius s
Gospel Preparat. Book VI. Chap. 6 .
(d) And the Justice of Laws, &c.] See- Justin s Apo
logy II. " If Mankind be not endued with a Power of choosing
"freely; to avoid that which is bad, and to comply with that
" which is good ; the Cause of either of them cannot be said
" to be -from himself." See also what follows. And thus
Tatian : " The Freedom of the Will consists in this; that a
"wicked Man is justly punished, because his Wickedness is
" from himself; andagood Man is rewarded, because he has not
" voluntarily transgressed the Will of God." To this may be
added Chalcidius s Disputation concerning this Matter in Timccus.
that
200 OF THE TRUTH OF THE [Book IV.
that which is plainly unavoidable. Further, since
some Actions of the Will are evil : If they are
caused by a certain Necessity of the Heavens, and
because God has given such a Power to the Hea
vens and the heavenly Bodies ; it will follow, that
God, who is perfectly good., (a) is the true Cause
of moral Evil ; and at the same Time that he pro
fesses his utter Abhorrence of Wickedness in hia
positive Law, he has planted the efficient and ine
vitable Cause of it in the Nature of Things ; there
fore he wills two Things contrary to each other,
viz. that the same Thing should be, and not be ;
and that that should be a Sin, which is done by a
Divine Impulse. () It is said by others, with a
greater Show of Probability, that first the Air, and
afterwards our Bodies, are affected by the Influence
of the Stars, and so imbide certain Qualities, which
for the most Part excite in the Soul Desires an
swerable to them ; and that by these the Will is
enticed, and oftentimes yields to them. But if
this be granted, it makes nothing to the Question
in Hand. For the Religion of Christ could not
possibly have its Rise from the Affections of the
Body, nor consequently from the Power of the
Stars; which, as was said, act upon the Mind no
otherwise than by such Affections; because this
Religion, in the highest Degree, draws Men off
from those Things that delight the Body. The
(a) Is the true Cause of moral Evil, &c.] Plalo speaks
against this, in his second Republic. " The Cause is from
him that chooses, God is not the Cause." Thus Chalcidius
translates it in Timasus, which Justin, in the forementioned
Place, says, agrees with Moses.
(b) It is said by others with a greater Show of Probability , &c.]
But they speak most truly, who deny any such Influence, at all;
and acknowledge nothing else in the Stars but Heat and Light ;
to which we may add, their Weight resulting from their Big
ness ; but these have, properly speaking, no Relation to the
Mind, Le Clerc.
1 wisest
Sect. 11,12.] CHRISTIAN RELIGION. 201
wisest Astrologers do (a) except truly knowing
and good Men from the Law of the Stars ; and
such were they who first proposed the Christian
Religion, as their Lives plainly shew: And if we
allow a Power in Learning and Knowledge, to
hinder their Bodies from being thus infected;
there always were amongst Christians some, who
might be commended upon this Account. Fur
ther, the Effects of the Stars, as the most learned
confess, respect only particular parts of the World,
and are temporary: But this Religion has con
tinued already for above sixteen hundred Years,
not only in one, but in very distant Parts of the
World, and such as are under very different
Positions of the Stars.
SECT. XII.
The principal Things of the Christian Religion were
approved of by the wisest Heathens: And if there
be any Thing in it hard to be believed, the like is
to be found amongst the Heathen.
THERE is the less Reason for the Heathens
to oppose the Christian Religion; because all the
Parts of it are so agreeable to the Rules of Virtue,
that by their own Light they do in a Manner con
vince the Mind ; insomuch that there have not
been wanting some amongst the Heathen, who
have said these Things singly, which, in our Reli
gion, are ail put together. For Instance, (b) that
Religion
() Except truly knowing and good Men, &c.] Thus Zoro
aster: " Do not increase your fate." And Ptolomceus : " A
" wise Man may avoid many Influences of the Stars."
(6) That Religion does not consist in Ceremonies, &c.] Mcnander;
With a clean Mind do Sacrifice to God;
Not so much neat m Clothes, as pure in Heart.
Cicero
02 OF THE TRUTH OF THE [Book IV.
Religion does not consist in Ceremonies, but is in
the
Cicero in his Second Book of the Nature of the Gods : " The
" best Worship of the Gods, which is also the most innocent,
" the most holy, and the most full of Piety ; is to reverence
" them always with a pare, sincere, uncorrupted Mind and
" Expression." And again in his Second Book of Laws : "The
" Law commands us to approach the Gods sincerely ; that is
" with our Minds, which is all in all." Persius, Sat. II.
This let its offer to the Gods (which blear d
iMessala s Offspring cant, uith all their Cost,)
Justice and Right in all our secret Thoughts,
An undissembled Virtue from the Breast :
Bring these, and tchat yoit please, then sacrifice.
These Verses seem to have Respect to the Pythian Oracle,
\vlrich we find in Porphyry s Second Book against eating living
Creatures ; where any Thing offered by a pious Man, is pre
ferred to Hecatombs of another. In the same Book Porphyry
has these Words to the like Purpose: " Now they esteem him
not fit to offer Sacrifice worthily, whose Body is not clothed
with a white and clean Garment ; but they do not think it
any great Matter, if some go to Sacrifice, having their Bodies
4 clean, and also their Garments, though their Minds be not
void of Evil : As if God were not most delighted with the
Purity of that which in us is most divine, and bears the
nearest Resemblance to him. For it is written in the Tem-
l< pie of Epidaurus,
Let all tcho come to offer at this Shrine
Be pure; so ue command.
" Now Purity consists in holy Thoughts." And a little after:
" No mortal Thing ought to be offered or dedicated to God,
" who, as the wise Man said, is above all ; for every Thing
" material is impure to him who is immaterial; wherefore
" Words are not proper to express ourselves by to him,
" not even internal ones, if polluted by the Passions of
" the Mind." And again : " For it is not reasonable that
" in those Temples which are dedicated to the Gods by
" Men, they should wear clean Shoes without any Spots ;
" and in the Temple of the Father, that is, in this World,
" not keep their inner Clothes (which is the Body) neat,
" and converse with Purity in the Temple of their Father."
Neither can I omit what follows out of the same Book:
" Whoever is persuaded that the Gods have no Need
" of these (Sacrifices") but look only to the Manners of
tf those
Sect. 12.] CHRISTIAN RELIGION. 203
the Minds ; (a) that he who has it in his Heart to
commit Adultery, is an Adulterer : (I) that we
" those who approach them, esteeming right Notions of them
w and of Things, the best Sacrifices ; how can suck an one be
" otherwise than Sober, Godly, and Righteous ?" Where we
find these three known Words of Paul, Tit. ii. 2. Soberly,
Righteously, and Godly. Charondas, in his Pief ace to the Laws:
"Let your Mind be void of all Evil; for the Gods delight
" not in the Sacrifices and Expences of wicked Men, but in
V the just and virtuous Actions of good Men." Seneca,
quoted by Lactantius in his Institutions, Book XL Chap. 2-4-.
* Would you conceive God to be Great, Propitious, and to
" be reverenced, as meek in Majesty, as a Friend, and always
" at hand ? You must not worship him with Sacrifices, and
" Abundance of Blood, but with a pure Mind, and an upright
" Intention/ To- the same Sense is that of Dion ProsceensiSt
Orat. 3. T/iucydides, Book I. " There is no other Festival,
" but a Man s doing his Duty." Diogenes : " Does not a good
" Man think every Day a Festival ?"
(a) That he u7/o has it in his Heart, &c.] Thus Ovid:
lie who forbears only because forbid,
Docs sin ; his Body s free, his Mind is stain d :
Were he alone, he d be an Adulterer.
Seneca the Father : " There is such a Thing as Incest, without
" the Act of Whoredom; riz. The Desire of it." And iu
another Place : " She is reckoned amongst Sinners, and not
f< without Reason, who is modest out of Fear, and not for
" Virtue s Sake."
(b) That v-e ought not to return an Injury, &c.] See Plata s
Criton, and Maximus Turius s Second Dissertation. Mcnandcr :
Gorgias, he s the very best of Men,
Who can for give the greatest Injuries.
Ariston Spartianus : " To a certain Person who said that it
" was a princely Thing to do good to Friends, and Evil to
" Enemies: Rather, Jtnswerecl he, to do Good to Friends,
and to make Enemies Friends." And the same Dion, the
Deliverer of Sicily, in Plutarch says : that a true Demonstra
tion of a philosophical Disposition consists not in any one s
being kind to his Friends; but when he is injured, in being
easily entreated, and merciful towards those who have offended
him.
ought
204 OF THE TRUTH OF THE [Book IV.
ought not to return an Injury ; (a) that a Husband
ought to have but one Wife ; (b) that the Bands
of Matrimony ought not to be dissolved; (c) that
it is every Man s Duty to do Good to another,
(J) especially to him that is in Want; (e) that, as
much as possible. Men ought to abstain from
Swearing;
(a) That a Husband ought to have but one Wife, &c.] Sec
what is before quoted out of Sallvst and others, about this
Matter. Euripides in his Adromache :
It is by no Means Jit
One Man should o er two Women have the Rule :
One nuptial Bed will a wise Man suffice,
Who would ha-ce all Things regulated well.
And more to the same Purpose, and in the Chorus of the same
Tragedy.
(6) That the Bands of Matrimony ought not to be dissolved, &c.]
Soit was amongst the Roman* till the five hundred and twentieth
Year of the City, as Valerius Maximus informs us, Book III.
Chap. 1. Anaxandrides to the same Purpose :
Tis shameful thus for Men to ebb and flow.
(c) That it is every Ma:is Duty to do Good to another, &c.]
Terence s Self-Tormentor :
I am a Man, and think every Thing humane belongs to me.
l< We are by nature related to each other," says Florentinus
the Lawyer, L. ut Tim. D. de Jvstitia. And this is the Mean
ing of the Proverb, " One Man is a Kind of a God to an-
" other." Cicero, in his First Book of Offices, says, there is
a mutual Society betwixt Men, all of them beiag related to
one another.
(</) Especially to him that is in Want, &c.] Horace, Book II.
Wretch ! why should any want, when you are rich ?
In Minus:
Mercy procures strong Security.
(e) That as much as possible Men ought to abstain from Swear
ing, &c.] Pythagoras : " We ought not to swear by the
" Gods, but endeavour to make ourselves believed without
" an Oath." Which is largely explained by Hierocles, on
his Golden Verses. Marcus Antoninus, Book III. in his De
scription
Sect. 12.] CHRISTIAN RELIGION. 205
Swearing; (a) that in Meat and Clothes, they
ought to be content with what is necessary to sup
ply Nature. And if there be any Thing in the
Christian Religion difficult to be believed, the
like is to be found amongst the wisest of the Hea
thens, as we have before made appear, with re
spect to the Immortality of the Soul, and Bodies
being restored to Life again. Thus Plato, taught
by the Chaldeans, (b) distinguished the Divine
Nature
Ascription of a good Man, says, " such one needs no Oath."
Sophocles in his Oedipus Coloneus :
I would not hare you swear, because tis bad.
Clinius the Pythagorean would sooner lose three Talents in a
Cause, than affirm the Truth with an Oath. The Story is re*
lated by Easillus concerning reading Greek Authors.
(ff) That in Meat and Clothes, &c.] Euripides:
There are but tivo Things which Mankind do want,
A Crust of Bread, and Draught offspring Water;
Both of -which are near, and suffice for Life.
And Lucan :
There is enough of Bread and Drink for all.
And Aristides:
We want nothing but Clothes, Houses, and Food.
(b) Distinguished the Dhine Nature, &c.] See Plato s Epistle
^Dionusius. P/fl*o calls the first Principle theF a thcr,thosccond
1 rinciple the Cause or Governor of all Things, in his Epistle
to Hermias, Erattus, and Coriscus. The same is called the Mind
by Plotmus, in his Book of the three Principal Substances. Nu-
memus calls it the Workman, and also the Son : And Amelias
the Word, as you may see in Eustbius, Book XI. Chan ]
IS, 19. See also CyriC* Third, Fourth, and Eighth Books
against Julian. Chalddius on Timaus, calls thf first the Su
preme God; the second, the Mind, or Providence; the
third, the Soul of the World, or the Second Mind. Irv
another Place he distinguishes these three thus- The
Contriver, the Commander, and the Effecter. He speaks
thus of the second : The Reason of God, is God
consulting the Aftairs of Men; which the Cause of
Men s living well and happy, if they do not neglect that
Gift
206 OF THE TRUTH OF THE [Book IV.-
Nature into the Father ; the Father s Mind,
which he also calls a Branch of the Deity, the
Maker of the World ; and the Soul, which com
prehends and contains all Things. That the Di
vine Nature could be joined with the Human,
(a) Julian, that great Enemy to the Christians,
believed, and gave an Example to JEsoulafiuf,
who he thought came from Heaven to deliver to
Men the Art of Physic. Many are offended at
the Cross of Christ; but what Stories are there
which the Heathen Authors do not tell of their
Gods ! Some were Servants to Kings, others were
struck with Thunder-bolts, ripped up, wounded.
And the wisest of them affirmed, that the more
Virtue cost, the more delightful it was. () Plato,
in
Gift \vlfteh the Supreme Gorl has bestowed on them. The
" Pythagoreans assign to the Supreme God the Number Three,
" as perfect," says Senhis, on the Seventh Eclogue. Not
much differing from which, is that of Aristotle, concerning the
same Pythagoreans, in the Beginning of his First Book of the
Heavens. "(This is more largely handled by the very learned
R. Citdiiort/i, in his English Work of the Intellectual System
of the World, Book I. Chap. 4. which you will not repent
consulting.)
(a) Julian, that great Enemy to the Christian s t &c.] Book
VI. " Amongst those Things which have Understanding,
"Jupiter produced Msculapius from himself, and caused him
" to appear upon Earth, by means of the fruitful Life of the
" Sun ; he, taking his Journey from Heaven to Earth, ap-
" peared in one Form in Epidaurus." Thus Porphyry, as Cyril
relates his Words in his forementioncd Eighth Book : " There
" is a certain kind of Gods, which in proper Season are trans-
" formed into Men." What the Egyptians Opinion of this
Matter was, see Plutarch, Sympos. VIII. Qucest. I. to which
may be added that Place of Acts xiv. 10.
(b) Plato, in his Second Republic, &c.] The Words are
these, translated from the Greek : " He will be scourged*
" tormented, bound, his Eyes burnt out, and die by Cruci-
fixion, after he has endured all those Evils." Whence he
had that, which he relates in his Third Book of Republic:
" That a good Man will be tormented, furiously treated,
" have
Sect. 12.] CHRISTIAN RELIGION. 207
in his second Republic, says in a Manner pro
phetically, that for a Man to appear truly good,
it is necessary that his Virtue be deprived of all its
Ornaments, so that he may be looked upon by
others as a wicked Man, may be derided, and at
last hanged : And certainly to be an Example of
eminent Patience is no otherwise to be obtained.
" have his Hands cut off, his Eyes plucked out, will be
" bound, condemned, and burnt." Lactanthts in his Insti~
tutions, Book VI. Chap. 17. has preserved this Place ef Seneca:
" This is that virtuous Man, who though his Body suffer Tor-
" ments in every Part ; though the Flame enter into his Mouth,
" though his Hands be extended on a Cross j does not regard
" what he suffers, but how well" Such an one Euripides re
presents to us in these Verses:
Burn, scald tins tender Flesh; drink your full Glut
Of purple. Blood. Sooner may Heaven and Earth
Approach each other, and be join d in one.
Than I on your express a flattering Word.
To which that of JEschylus, mentioned by Plato, in the fore-
cited Place, exactly agrees :
He strives to be, not to be thought, the best;
Deep-rooted in his Mind he fours a Stock t
Whence all the wiser Counsels are deriv d.
BOOK
SOS OF THE TRUTH OF THE [Book V.
BOOK V.
SECT. I.
A Confutation of Judaism., beginning with an Ad
dress to the Jews.
we are coming out of the thick Dark
ness of Heathenism : the Jewish Religion,
which is a Part and the Beginning of Truth, ap
pears to us, much like Twilight to a Person gra
dually advancing out of a very dark Cave : Where
fore I desire the Jews, that they would not look
upon us as Adversaries. We know very well,
(a) that they are the Offspring of holy Men, whom
God often visited by his Prophets and his Angels;
that the Messiah was born of their Nation, as were
the first Teachers of Christianity : They were the
Stock into which we were grafted ; to them were
committed the Oracles of God, which we respect as
much as they ; and with Paul put up our hearty
Prayers to God for them, beseeching him that that
Day may very speedily come, (b) when the Veil
which now hangs ever their Faces, being taken
off, they, together with us, may clearly perceive
(e) the fulfilling of the Law ; and when, according
to the ancient Prophecies, many of us, who are
(a) That they are the Offspring of holy Men, &c.] This, and
what follows, is taken out of the^ixth , xth, and xith, of the
Romans; to which may be added Matt. xv. 2.
(6) When the Veil, &c.] 2 Cor. iii. 14, 15, 16.
(c) The fulfilling of the Law, &c.] Cor. iii. 24. viii. 14.
X- 4. xiii. 24.
Strangers,
Sect. 1, 2.] CHRJSTIAN RELIGION. OOP
Strangers, shall lay hold of (a) the Skirt of a
Jew, praying him, that with equal Piety we may
worship that one God, the God of Abraham,
Isaac, and Jacob.
SECT. II.
That the Jews ought to look upon the Miracles of
Christ as sufficiently attested.
FIRST, therefore they are requested not to
esteem that unjust, in another s Cause, \vhich they
think just in their own : If any Heathen should
ask them, why they believe the Miracles done by
Moses ; they can give no other Answer, but that
the Tradition concerning this Matter hasjbeen so
continual and constant amongst them, that it
could not proceed from any Thing else but the
Testimony of those who saw them. Thus, (b}
that the Widow s Oil was increased by E/>sha, (c)
and the Syrian immediately healed of his Leprosy;
(d) and the Son of her, who entertained him, raised
to Life again ; with many others ; are believed
by the Jews for no other Reason, but because
they were delivered to Posterity by credible Wit
nesses. And concerning (e) Elijah s being taken
up into Heaven, they give Credit to the single
(a) The Shirt of a Jew, &c.3 Zechar. viii. 20, and following.
Isaiah ii. 2. xix. 18. and 24. Micah iv. 2. Hosea iii. 4. Rom.
xi. 25.
(6) That the Widow s Oil was increased, &c.] 2 Kings, Ch. iv.
(c) And the Syrian immediately healed, &c.] Ch. v.
((/) And the Son of her, who entertained him, &c.] In the
forementioned ivth Chapter.
(e) Elijah s biing takemip into Heaven, &c.] Chap. ii. of the
forecited Book.
P Testimony
210 OF THE TRUTH OF THE [Book V.
Testimony of Elisha, as a Man beyond all Excep
tion. But (a) we bring twelve Witnesses, whose
Lives were unblameable, () of Christ s ascend
ing into Heaven, and man) more of Christ s being
seen upon Earth after his Death ; which, if they
be true, the Christian Doctrine must of Necessity
be true also ; and it is plain that the Jews can say
nothing for themselves but what will hold as
strong or stronger for us. But, to pass by Testi
monies : (c) the Writers of the Talmud and the
Jews themselves own the miraculous Things done
by Christ ; which ought to satisfy them : For God
cannot more effectually recommend the Authority
of any Doctrine delivered by Man, than by work
ing Miracles.
SECT. III.
An Answer to the Objection, that those Miracles
were done by the Help of Devils.
BUT some say, that these Wonders were done
by the Help of Devils : But this Calumny has
been already confuted from hence ; that as soon
as the Doctrine of Christ was made known, all
the Power of the Devils was broken. What is
added by some, that Jesus learned Magical Arts in
E*ypt, carries a much less Appearance of Truth,
than the like Objection of the Heathen against
Moses, which we find in (d) Pliny and (e) Apu-
0) We bring twelve Witnesses, &c.] Mark xvi. 19. Luke
xxiv. 52. Acts i.
(6) Of Christ s ascending into Heaven, &cj Matt, xxvni.
Mark. xvi. Luke xxi*. John. xx. xxi. 1 Cor. xv.
(c) The Writers of the Talmud, &c,} See what is quoted,
Book. II.
(d) In Pliny, &c.] Book XXX. Chap. 1.
(O And Anuleius, &c.] In his second Apology.
leius.
Sect. 3.] CHRISTIAN RELIGION. 211
hius. For it does not appear, but from the Books
of his Disciples, that Jesus ever was in Egypt ; and
they add, that he returned from thence a Child.
But it is certain that Moses spent a great Part of
his Time, when he was grown up, in Egypt, both
(a) from his own Account, (b) and the Relation
of others. But the Law of each of them strongly
clears both Moses and Jesus from this Crime, (c)
because they expressly forbid such Arts as are
odious in the Sight of God. And if in the Times
of Christ and his Disciples there had been any
such Magical Art any where, either in Egypt, or
other places, whereby those Things related of
Christ, could be done ; such as dumb Men being
suddenly healed, the Lame walking, and Sight
given to the Blind ; the Emperors ^(d} Tiberius,
(e) Nero, and others, who would not have spared
any Cost in inquiring after such Things,, would
undoubtedly have found it out. And if it be true,
(f) what the Jews report, that the Counsellors of
(rt) From his own, &c.] Exodus ii. iv. and following.
(6) And the Relation of others, c.] Manet/ion, Charemon,
Lysimachm in Josephm s First Book against Appion, and Justin
and Tacitus.
(c) Because they expressly forbid suck Arts, &c.] Efod. xxii.
28. Levit. xx. 6. 7. Numb, xxiii. 23. Dent, xviii. 10. 1 Sam.
xxviii. 9: 2 Kings xvii. 21. 6. Acts xiii. 8, 9, 10, xvi. 18.
xix. 19.
(</) Tiberius, &c.] Tacitus; Anna!. XVI. Suetonius in his
Life, Chap. 63, and 69.
(c) Nero, &c.] Concerning whom Pliny, Book XXX. Chap.
11. in his History of Magic, says, " He had not a greater
" Desire after Musical and Tragical Singing." And after
wards : " No Man favoured any Art with greater Cost; for
" these Things he wanted neither Riches, Abilities, nor Dis-
" position to learn." Presently after, he relates how he was
initiated into the magical Suppers of King Tirtdates.
(f) What the Jews report, &c.] See the Talmud, entitled,
Concerning the. Council; and that Concerning the Sabbath.
p 2 the
2 li OF THE TRUTH OF THE [Book V,
the great Council were skilled in Magical Arts,
in order to convict the Guilty ; certainly they
who were so great Enemies to Jesus, and so much
envied his Reputation, which continually increased
by his Miracles, would have done the like Works
by some Art ; or have made it plain by undeniable
Arguments, that his Works could proceed from
nothing else,
SECT. IV.
Or ly the Power of Words.
SOME of the Jews ascribe the Miracles of
Jesus to a certain secret Name, which was put into
the Temple by Solomon, and kept by two Lions
for above a thousand Years, but was conveyed
thence by Jesus; which is not only false, but an
impudent Fiction. For, as to the Lions, which
is so remarkable and wonderful a Ihmg ; neither-
the Book of the Kings, nor the Chronicles, nor J*.
sephus, mentions any Thing of them : Nor did the
Romans, who before the Times of Jesus entered
the Temple with Pomfey, find any such Thing.
SECT. V.
That the Miracles of Jesus were divine, proved frori
hence ; because he taught the Worship of one God,
the Maker of the World.
NOW, if it be grawted that Miracles were
done by Christ, which the Jews acknowledge;
we affirm, that it follows from the Law of Moses
itself, that we ought to give Credit to him : For
God has said in the xviiith Chapter of Deutero
nomy, that he would raise up other Prophets be
sides Moses, which the People were to hearken
to;
Sect. 4, 5.] CHRISTIAN RELIGION. 213
to ; and threatens heavy Punishments if they dkl
not. (a) Now the most certain Token of a Pro
phet, is Miracles ; nor can any Thing be con
ceived more flagrant. Yet it is said, Deut. xiii.
that if any one declares himself to be a Prophet,
by working Wonders, he is not to be hearkened
to if he entices the. People to the Worship of nevv
Gods : For God permits such Wonders to be
done, only to try whether his People be firmly
established in the Worship of the true God. From
which Places compared together, (b) the Hebrew
Interpreters rightly collected, (c} that every one
who worked Miracles, was to be believed, if he
did not draw them off from the Worship of the
true God, for in that Instance only, it is declared,
that no Credit is to be given to Miracles, though
never so remarkable ones. Now Jesus did not only
not teach the Worship of false Gods, bfct on the
contrary (d) did expressly forbid it as a grievous
Sin ; and taught us to reverence the Writings of
Moses, and those Prophets which followed him:
So that nothing can be objected against his Mira
cles; for what some object, that the Law of Jesus
in some Things differs from that of Moses, is not
sufficient.
(a) Now the most certain Token, &c.] And the foretelling
future Events, winch may justly be reckoned amongst Mira-
cles, Dtut. xviii. 22.
(6) The Hebrew Interpreters, &c.j See Moses, MaimoniJes,
and others quoted in Manasses s Conciliator, Quest. IV. onDcut.
(c) That every one who worked Miracles, &c.j And whose
Prophesies^ came to pass; this Argument is strongly urged in
Chrysostom s Fifth Discourse against the Jews; and in his Dis
course concerning Christ s Divinity, VI. Tom. Savil.
(d) Did expressly forbid it, &c.] Matt. xii. 29, 32. John
xvii. 3. Acts\\. 28. 1 Cor. v. 10, 11, 18. \i. 9. x . ?. xii 2.
2 Cor. vi. 16. 1 Thess. i. 9. j John v. 21.
SECT.
2U OF THE TRUTH OF THE [Book V.
SECT. VI.
An Answer tn the Objection, drawn from the Dif
ference betwixt the Law of Moses, and the Law
of Christ ; where it is shown, that there might be
given a more perfect Law than that of Moses.
For the Hebrew Doctors themselves lay down
.this Rule (a) for the Extent of a Prophet s Power,
that is, of one that works Miracles ; that he may
surely violate any Sort of Precept, except that of
the Worship of one God. And indeed the Power
of making Laws, which is in God, did not cease
upon his giving Precepts by Moses ; nor is any
one, who has any Authority to give Laws, thereby
hindered from giving others contrary to them. The
Objection of God s Immutability is nothing to the
Purpose, for we do not speak of the Nature and
Essence of God, but of his Actions. Light is
turned into Darkness, Youth, into Age, Summer
into Winter ; which are all the Acts of God.
Formerly God allowed to Adam all other Fruit,
(b) except that of one Tree, which he forbad him,
viz. because it was his Pleasure. He forbad kill
ing Men in general, (c) yet he commanded Abra
ham to slay his Son. (d) He forbad some, and ac
cepted other Sacrifices, distant from the Taber
nacle. Neither will it follow, that because the
(a) For the Extent of a Prophet s Power, &c.] This Rule is
laid down in the Talmud, entitled, Concerning the Council.
Thus at the Command of Joshua, the Law of the Sabbath was
broken, Jos. v. And the Prophets often sacrificed out of the
Place appointed by the Law, as Samuel, 1 Sam. vii. IJ. xiii. 8.
and Elijah, 1 Kings xviii. 38.
(b) Except that of one Tree, &c.] Gen. ii. 17-
(c) Yet he commanded Abraham, &c.] Gm. xxii. 2.
(d) He forbad some, and accepted others, &c.] As we said
just before.
Law
Sect. 6.] CHRISTIAN RELIGION. 215
Law given by Moses was good, therefore a better
could not be given. Parents are want to lisp with
their Children, to wink at the Faults of their Age,
to tempt them to learn with a Cake : But as they
grow up, their Speech is corrected, the Precepts
of Virtue instilled into them, and they are shewn
the Beauty of Virtue, and what are its Rewards.
(a) Now that the Precepts of the Law were not
absolutely perfect, appears from hence; that some
holy Men in those Times, led a Life more perfect
than those Precepts required. Moses, who allowed
revenging an injury, partly by Force, and partly
by demanding Judgment; when himself was af
flicted with the worst of Injuries, (/>) prayed for
his Enemies, (c) Thus David was willing to
have his rebellious Son spared, (d) and patiently
bore the Curses thrown upon him. Good Men
are no where found to have divorced their Wives,
though the Law allowed them to do it. (e) So
that Laws are only accommodated to the greater
Part of the People; and in that state it was rea-
() Now that the Precepts of the Law, &c.] Heb. viii. 7.
(b) Prayed for his Enemies, &c.] Exod. xxxii. 2, 12, 14, 31.
Numb, xi. 2. xii. 13. xiv. 13, and following Verses, xxi. 7, 8.
Deut. ix. 18. 26. xxxiii.
(e) Thus David was willing, &c.] 2 Sam. xviii. 5.
(d) And patiently bore the Curses, &c.] 2 Sam. xxi. 10.
(e) So that the Laws are only accommodated, &c.J Origen
against Celsus, Book III. " As a certain Lawgiver said to
" one who asked him, if he gave to his Citizens the most
" perfect Laws ; not, says he, the most perfeci in themselves,
but the best they can bear/ Porphyry, Book I. against
eating living Creatures, concerning Lawgivers, says thus : If
" they have Regard to the middle Sort of Life, r illed Natural,
" and according to what is agreeable to most Men, who mea-
41 sure Good and Evil by external Things, which concern the
" -Body : It, I say, with this View they make Laws ; what
" Injury is clone to Life, if any one adds something more ex-
" cellent than this?"
sonable
216 OF THE TRUTH OF THE [Book V.
sonable some Things should be overlooked, which
were then to be reduced to a more perfect Rule,
when God, by a greater Power of his Spirit, was
to gather to himself a new People out of all Na
tions. And the Rewards which were expressly
promised by the Law of Moses, do all regard this
mortal Life only : Whence it must be confessed,
(a) that a Law better than this might be given,
which should propose everlasting Rewards, not
under Types and Shadows, but plainly and openly,
as we say the Law of Christ does.
SECT. VII.
The Law of Moses was observed by Jesus when on
Earth, neither was any Part of it abolished ajter-
wards, but on those Precepts which had no intrin
sic Goodness in them.
WE may here observe by the way, to shew
the Wickedness of those Jews who lived in our
Saviour s Time, that Jesus was very basely treat
ed by them, and delivered up to Punishment,
when they could not prove that he had done any
Thing contrary to the Law. (b) He was circum
cised, (c) made use of the Jewish Meats, (d] was
cloathed like them ; (e) those who were cleansed
from their Leprosy, he sent to the Priests ; (f) he
(a) That a Law better than this, &c.] Heb. vii. ip. 22.
viii. 6. 2 Tim. i. 10.
(b) He was circumcised, &c.] Luke ii. 21.
(c) Made me of the Jewish Meats, &c.] Gal. iv. 5.
(</) Was cloathed like them, &c.] Matt. ix. 20.
(e) Those who were cleansed, &c.] Matt. viii. 4. Mark. i. 44,
Luke v. 14.
(f) He. religiously observed the Passover, &c.] Luke ii. 41.
John ii. 13, 23. xi. 56. xii. 1. John vii. 2
religiously
Sect. 7.] CHRISTIAN RELIGION, 217
religiously observed the Passover, and other Festi
val Days. If he healed any on the Sabbath Day,
he made it appear, (a) not only frqm the Law,
(b] but from their received Opinions, that such
Works were not forbidden on the Sabbath. He
then first began (c) to discover the abrogating some
Laws, when he had overcome Death, was ascended
into Heaven, had endued his Disciples with re
markable Gifts of the Holy Spirit, and had shewn
by those Things, (df) that he had obtained a
kingly Power, (e) in which is included an Autho
rity to make Laws, according to that Prophecy
of Daniel, Chap. iii. and viii, the viiith and xith
being compared together; who foretold, that after
the overthrow of the Kingdoms of Syria and Egypt,
(the latter of which came to pass under Augustus)
God would give to a Man, (/) who should appear
to be an ordinary Person, a Kingdom extending
to the People of all Nations and Languages, and
which should never have an End. Now that Part
of the Law, the Necessity of which was taken
away by Christ, did not contain in it any Thing in
its own Nature virtuous; but consisted of Things
indifferent in themselves, and therefore not unal
terable: For if there had been any Thing in the
Nature of those Things to in force their Practice,
(a) Not only from the Law, &c.] Matt, xii 5.
^
(6) But from their received Opinions, &c.] Matt. xii. 11.
(c) To discover the abrogating, &c.] Actsx. Colos. ii. 14.
( d) That he had obtained a kingfy Power, &c.] Acts ii. 36,
Rev. i. 5.
(e) In which is included, &c.] James i. 25.
(_/) Who should appear to be an ordinary Person, &c.] Dan t
ii. 4-5. vii 13. For the Son of Man expresses, in Hebrew, a
pertain Meanness; and so the Prophets are called, compared
with Angels, as is observed by Jachiades, on Dan. x. 16,
God
218 OF THE TRUTH OF THE [Book V.
God would have prescribed them (a) to all the
World, and not to one People only; and that from
the very Beginning, and not two thousand Years
and more after Mankind had been created. Abel,
Enrch, Noah, Mekhisedech, Job, Abraham, Isaac,
Jacob, and all the eminently pious Men, who
were so beloved of God, were ignorant of all, or
almost all this Part of the Law; and yet neverthe
less they received Testimony of their Faith to
wards God, and of his divine Love towards them.
Neither did Moses advise his Father-in-law Jethro
to perform these Rites, nor Jonas, the Ninevites,
nor did the other Prophets reprove- the Chaldeans,
Egyptians, bidonians, Tynans, Idumaans, and Moab-
iles, to whom they wrote, for not embracing them,
though they particularly enumerate their Crimes.
These Precepts, therefore, were particular, and in
troduced either to hinder some Evil, (b) to which
the Jews were especially inclined, or for a Trial of
their Obedience, or to signify some future Things.
Wherefore there is no more Reason to wonder at
their being abolished, than at a King s abrogating
some municipal Laws, in order to establish the
same Ordinances all over a Nation: Neither can
there be any thing alledged to prove that God
() To all the World, and not to one People only, &c.] So far
from that, that some Laws, such as those of First Fruits,
Tithes, Assembling upon Festivals, relate expressly to the
Place of Judea only, whither it is certain all Nations could not
come. See Exodus xxxiii. If}, and xxxiv. 26. Deut. xxvi. 2.
and what follows. Also Deut. xii. 5. and following, xiv. 23.
and following. -Also Exodus xxiii. 17. xxxiv. 2, 23, 24-.
Deut. xvi. l6. The most ancient Custom interpreted the Law
of Sacrifices in the same Manner. The Talmud, entitled,
Concerning the Councils, and that entitled C/iagiga, tells us,
that the Law of Moses was given to the Hebrews only, and not
to Strangers. See Maimonides on Deut. xxxiii. and Bechai.
(6) To which the Jews were especially inclined, &c.] Being
very much addicted to Rites, and, on that Account, prone
to Idolatry. This the Prophets every where show, especially
Ezekiel xvi.
had
Sect. 7] CHRISTIAN RELIGION. 219
had obliged himself to make no Alteration herein.
For if it be said, that these Precepts are still perpe
tual; (a) Men very often make use of this Word,
when they would signify only, that what they com
mand in this Manner, is not limited for a Year s
Continuance, () or to a certain Time; suppose of
War or Peace, accommodated to the Scarceness of
Provision ; now this does not hinder but that they
may appoint new Laws concerning these Matters,
whenever the public Good requires it. Thus the
Precepts which God gave to the Hebrews, were
some of them temporary, (c) only during the Con
tinuance of that People in the Wilderness; (d)
others confined to their Dwellings in the Land of
Canaan. That these might be distinguished from
the other, they are called Perpetual ; by which
maybe meant, that they ought not to be neglected
any where, nor at any Time, unless God should sig
nify his Will to the contrary. Which Manner of
speaking, as it is common to all People, the He
brews ought the less to wonder at, because they
know that in their Law, that is called (e) a
perpetual Right, and a perpetual Servitude, which
conti-
() Men very often make use of this Word, &c.] L. Hac
Edictali Cod. de secundis Nicpiiis. L. Hac in perpetuum. Cod.
de diversis Prxdis, Libra XI. and in many other Places.
(6) Or to a certain Time, &c.] L. Valerius in Livy, XXXIV.
" The Laws which particular Times required, are liable to be
" abolished, and I find are changed with the Times ; those that
" are made in the Times of Peace, are abrogated in War ; and
" those made in War, abrogated in Peace."
(c) Only during the Continuance, &c.] As Exodus xxvii.
Dent, xxiii. 12.
(d) Others confined to their Dwellings, &c.] Deut. xii. 1, 20.
Numb, xxxiii. 5 J.
(<-) A perpetual Right, &c.] Exodus xvi. 6*. 1 Sam. i. 22.
And thus Josephm Albo, in his Third Book of Foundations,
Ch. 16. thinks the Word C&li^ Le-olam in the ritual Law,
may
* 220 OF THE TRUTH OF THE [Book V.
continued onlv from Jubilee to Jubilee, (a) And
the coming of the Messiah is by themselves called
the fulfilling of the Jubilee, or the Great Jubilee,
And moreover, the Promise of entering into a
new Covenant is to be found amongst the old
Prophets, (/) as Jeremiah xxxi; where God pro
mises that he will make a new Covenant, which
shall be writ upon their Hearts, and Men will haves
no need to learn Religion of each other, for it
shall be evident to them all: And moreover, that
he would pardon all their past Transgressions:
"Which is much the same, as if a Prince, after his
Subjects had been at great Enmity with each
other, in order to establish a Peace, should take
away their different Laws, and impose upon them
all one common Law, and that a perfect one ;
and for the future promise them Pardon for all
their past Transgressions, upon their Amendment.
Though what has been said might suffice, yet we
will go through every Part of the Law that is abo
lished ; and shew that the Things are not such as
are in their own Nature well-pleasing to God, or
such as ought to continue always.
SECT. VIII.
As Sacrifices > which were never acceptable to God
upon their own Account.
THE principal, and which first offer themselves
to us, are Sacrifices ; concerning which many He-
may be understood. And Phineas s Priesthood is called, PsaL
cvi. 30, 31, O^W "J? sid-olam, everlasting. And by the Son
of Sirach, XLV. 28, 29, 30. an ^verlasting Priesthood, and
1 Mace. ii. 55.
(0) And the coming of the Messiah, &c.] In Pereck Cheleck,
and elsewhere, and in lsuiah\iL\. 2. (Pereck Cheleck is the xith
Chapter of the Talmud concerning Councils ; but what Grotius
mentions is not to be found there, at least in lheMisch.na Text;
these Citations ought to ha\e been more exact.)
(6) As Jeremiah xxxi. &c.J Ver. 31, and following.
* "brews
Sect.- 8.] CHRISTIAN RELIGION. 22i
trews are of Opinion (a) that they first proceeded
from the Invention of Men, before they were com
manded by God. Thus much certainly is evident,
that the Hebrews were desirous of very many
Rites ; (b) which was a sufficient Reason why God
shouldenjoin them such a Number, upon this Ac
count, lest the Memory of their dwelling in Egypt
should cause them to return to the Worship of
false Gods. But when their Posterity set a greater
Value upon them than they ought; as if they
were acceptable to God upon their own Account,-
and a Part of true Piety ; they are reproved by the
Prophets : (c) As to Sacrifices, says God in David s
(a) That they first proceeded from the Invention of Men, &c.l
Lkiysostcto XII. concerning Statutes, speak i ng ,,f Abel, says
" that he offered Sacrifices which he did not learn from any
< other Person, nor did he ever receive any Law, that esta-
Wished any Thing about First fruits ; but he had it from
himself, and was moved to it by his own Conscience only "
In the Answer to the Orthodox, in the Words of Justin to
the L.glm -third Query: None of those who sacrificed
Beasts to God before the Lav/, sacrificed them at the Divine
Command; though it is evident that God accepted them,
and by such Acceptance discovered that the Sacrifices were
^ well pleas.ng to him." (This Matter is largely handled bv
Dr. Spencer, concerning the Ritual Law of the Jews, Book IJ I
Disc. 2. to which I refer you. Le Clcrc )
(6) Which was a sufficient Reason, &c.] This very Reason
for the Law of Sacrifices, is alledged by Mawwnidet, in his
Gmde to the Doubting, Book III. Chap. 32. Terfu/fian a-ain
Marcion Book II. Would you ba?e nobody ftSftSRS*
he Labour an Burthen of Sacrifices, and the busy Sc runu-
lousnessot Oblations, as if God truly desired such Tils
when he so pla.nly exclaims against them : To what Pu note
is the Mulntudc of your Sacrifices r And who hath required
them at your Hands ? But fct such observe the Ca e o
has taken, to oblige a People prone to Idolatry and Sin to
berel,gu,us ; by suc-h Duties as that superstitious A^ *
mostconversa (1 t in, that he might call them offfWSuer-
Le Clcrc.
Fiftieth
5222 OF THIi TRUTH OF THE [Book V.
Fiftieth Psalm, according to the Hebrew, 1 will
not speak to you at all concerning them, viz. that
you shall slay Burnt -offerings upon Burnt-offerings,
or that I will accept young Bullocks or Goats out of
thy Fold : For all the living Creatures, which feed
in the Forests, and wander upon the Mountains, are.
mine ; 1 number both the Birds and the wild Beasts ;
so that if 1 be hungry, I need not come to declare if
to you ; for the whole Universe, and every Thing in
it is mine. Do you think 1 will eat the Fat of Flesh,
and drink the blood of Goats? No: Sacrifice Thanks
giving, and offer thy fows unto God. There are
some amongst the Hebrews, who affirm, that this
was said, because they who offered these Sacrifices
were unholy in their Hearts and Lives. But the
Words themselves, which we have quoted, tell us
the contrary, viz. that the Thing was not at all
acceptable to God in itself. And if we consider
the whole Tenor of the Psalm, we shall find that
God addresses himself to holy Men ; for he had
before said, Gather my Saints together, and after
wards, Hear, my People. These are the Words
of a Teacher ; then having finished the Words be
fore cited, he turns his Discourse, as is usual, to
the Wicked: But to the Wicked, said God ; and-in
other Places, we find the same Sense. As Psalm
li. To offer Sacrifices is not acceptable to thee, neither
art thou delighted with Burnt-offerings: But the
Sacrifice which thou truly delightest in, is a mind
humbled by the Sense of its Faults ;for thou, God y
wilt not despise a broken and contrite Heart : The
like of which is that of Psalm I. Sacrifices and
Oblations thou dost not delight in, but thou securest
me to thyself, (a) as if I were bored through the Ear ;
thoudost not require Burnt -sacrifices, or Trespass -of
ferings; therefore have I answered, Lo, 1 come; and I
(a) As if I were bored, &c.] A Mark of Servitude amongst
the
am
Sect. 8.} CHRISTIAN RELIGION. 223
am as ready to do thy Will, as any Covenant can make
me ; for it is my Delight, for ihy Law is fixed in
my whole Heart ; the Praises of thy Mercy I do not
keep close in my Thoughts ; but I decLire thy Truth
and Loving kindness every where; but thy Compassion
and Faithfulness do 1 particularly celebrate in theg reat
Congregation. In Chap. i. of Isaiah, God is intro
duced speaking in this Manner : What are so many
Sacrifices to me? I am filled with the Burnt offerings
of Rams, and the Fat of *ed Beasts ; J do not love
the Biood of young Bullocks, (/Lambs, or of Goats,
that you should appear with it before me : For who
hath required this of vou, that you shall thus pollute
my Courts ? And Jeremiah vii. which is a like Place,
and may serve to explain this. Thus saith the
Lord of Angels, the God of Israel, ye heap up your
Burnt-offerings with your Sacrifices, and yourselves
eat the Flesh of them. For at the Time when I first
brought your Fathers up out of Egypt, 1 neither re
quired nor commanded them any Thing about Sacrifices ,
or Burnt offerings. But thai which I earnestly com
manded them, was, that they should be obedient to me;
so would I be their God, and they should be my Peo
ple; and that they should walk in the fVay that I
should teach them, so should all Things succeed pro
sperously to them. And these are the Words of God
in Hosea y Chap. vi. Loving -kindness towards Men
(a) is much more acceptable to me than Sacrifices ; to
think aright of God 9 is above all Burnt-offerings*
And in Micah, when the Question was put, how
any Man should render himself most acceptable to
God ? by a vast number of Rams, by a huge
Quantity of Oil, or by Calves of a Year old ?
God answers, I will tell you what is truly good and
(a) Ismuchmore acctptnbleto me, &c.] So the Chaldce In
terpreter explains this Place.
acceptable
224 OF THE TRUTH OF THE [Book V,
acceptable to me, viz. (a") that you render to every Mart
his Due, that you do Good to others, and that you
become humble and lowly before God. Since there
fore it appears from these Places, that; Sacrifices
are not reckoned amongst those Things which are
primarily, and of themselves acceptable to God ;
but the People, gradually, as is usual, falling into
wicked Superstition, placed the principal Part of
their Piety in them, and believed that their Sacri
fices made a sufficient Compensation for their Sins:
It is not to be wondered at, if God, in Time, abo
lished a Thing in its own Nature indifferent, but
by J^se converted into Evil ; especially () when
King Hezekiah broke the brazen Serpent erected
by Moses ; because the People began to worship it
with religious Worship. Nor are there wanting
Prophecies, which foretold that those Sacrifices,
about which the Controversy now is, should cease:
Which any one will easily understand, who will
but consider, that according to the Law of Moses,
the Sacrificing was committed entirely to the Pos
terity of Aaron, and that only in their own Coun
try. Now in Psalm ex. according to the Hebrew >
a King is promised, whose Kingdom should be
exceeding large, who should begin his Reign in
Sion, and who should be a King and a Priest for
ever, after the Order of Melchisedech. And Isaiah^
Chap. xix. saith, that an Altar should be seen in
Egypt, where not only the Egyptians, but the As
syrians also and Israelites should worship God; and
Chap. Ixvi. he saith, that themost distant Nations,
and People of all Languages, as well as the Israel
ites, should offer Gifts unto God, and out of them
(a) That you render to every Man his Due, &c.] Therefore
the Jews say, that the 202 Precepts of the Law are by Isaiah
contracted into six, Chap, xxxiii. 15. by Micah into three in
this Place ; by I&aiahinto two, Chap. hi. 1. by Habakkuk into
one, Chap. ii. 4. as also by Amos, v, 6.
(6) When King Hezekiah, &c.] 2 Kings win. 4.
should
Sect. 8.] CHRISTIAN RELIGION. 225
should be appointed Priests and Levites ; all
which could not be, (a) whilst the Law of Moses
continued. To these we may add that Place (b)
in Malachi, Chap. i. where God, foretelling fu
ture Events, says that the offerings of the He
brews would be an Abomination to him ; that
from the East to the West, his Name should be
celebrated among all Nations; and that Incense,
and the purest Things should be offered him.
And Daniel in Chap. ix. relating the Prophecy
of the Angel Gabriel, concerning Christ, says,
that he shall abolish Sacrifices and Offerings : And
God has sufficiently signified, not only by Words,
but by the Things themselves, that the sacri
fices, prescribed by Moses, are no longer approved
by him : Since he has suffered the Jews to be
above sixteen hundred Years without a Temple,
or Altar, or any Distinction of Families, whence
they might know who those are who ought to per
form these sacred Rites.
(a) Whilst the Law of Moses continued, &c.] Add this Place
of Jeremy, Chap, iii, 16. u In those Days, sailh the Lord,
* they shall see no more the Ark of the Covenant of the
" Lord, neither shall it come into their Minds, neither shall
" they remember it, neither shall they visit it, neither shall
" that be done any more." (Even the Jews themselves could
DO longer observe their Law, after they were so much scattered.
For it is impossible that all the Males should go up thrice in a
Year to Jerusalem, according to the Law, Exvd. xxiii. 17. from
all those Countries which were inhabited by them. This Law
could be given to no other, than a Peaple not very great, nor
much distant from the Tabernacle. Le Clerc.)
(6) Malachi t Chap. i. &c.] See Chrysostom s excellent Para
graph upon this Place, in his Second Discourse against the
jQentjles.
SECT.
226 OF THE TRUTH OF THE [Book V,
SECT. IX.
And the Difference of Meats.
WHAT has been said concerning the Law of
Sacrifices, the same may be affirmed of that, in
which different Kinds of Meat are prohibited.
It is manifest, that after the universal Deluge (a)
God gave to Noah and his Posterity a Right to
use any Sort of Food ; which Right descended
not only to Japhet and Ham, but also to Shew
and his Posterity, Abraham, Isaac, and Jacob.
But afterwards, when the People in Egypt were
tinctured with the vile Superstition of that Na
tion ; then it was, that God first prohibited the
eating some Sort of living Creatures ; either be
cause for the most Part (6) such were offered by
the
(<?) God gave to Noah and his Posterity, &c.] The Mention
of clean and uncleanCreaiures, seems to be anObjection against
this, in the History of the Deluge; but either this was said by
Way of Prolcpsis to those who knew the Law ; or by unclean,
ought to be understood, those which Men naturally avoid for
Food, such as Tacitus calls prophane, Hist. VI. Unless any
one had rather understand by clean, those which are nourish
ed by Herbs ; and by unclean, those which feed on other
living Creatures.
(6) Such were offered by the Egyptians, &c.] Origen in his
Fourth Book against Celsus: " Some wicked Damons, and
" (as I may call them) Titanic or Gigantic ones, who
r" were rebellious against the true God, and the heavenly
" Angels, and fell from Heaven, and are continually moving
" about gross and unclean Bodies here on Earth ; having
" some Foresight of Things to come, by reason of their Free-
" dom from earthly Bodies ; and being conversant in such
" Things, and being desirous to draw off Mankind from the
" true God : they enter into living Creatures, especially those
that are ravenous, wild and sagacious, and move them to
what they will: Or else they stir up the Fancies of such
living Creatures, to fly or move in such a Manner; that
Men, taken by the Divination in these dumb Creatures,
< might not seek the God that comprehends the Universe,
nor inquire after the pure Worship of God ; but surfer
" their Reason to degenerate into earthly Things ; such as
" Birds
Sect. 9.] CHRISTIAN RELIGION. 227
the Egyptians to their Gods, and they made Di
vination by them ; or because (a) in that typical
Law,
" Birds and Dragons, Foxes and Wolves. For it is observed
cc by those who are skilled in these Things, that future Pre-
dictions are made by such living Creatures as these; the
* Damons having no Power to effect that in Tame Creatures,
" which by reason of their I. i Irenes- in Wickedness, not real,
" but seeming Wickedness HI such Creatures, they are able
" to effect in other Creatures. Whence, if any Thing be
" wonderful in Moses, tin> particularly deserves our Admi-
" ration, that discerning t!-c uifttient Nature^ of living Crea-
" tares ; and whether instructed bv God concerning them,
"and the Daemons appropriated to every one of them; or
" whether he understood by ais own Wisdom, the several
" Ranks and Sorts of thcr ; he pronounced them unclean,
" which were esteemed by the Egyptians, and other Nations
" to cause Divination, and he declared the other to be clean."
The like to which we find in T/teodoret, Book VII. against the
Greeks : And not very different from this, is that of Manctho,
" having established in the Law many other Things, particu-
" larly such as were contrary to the Customs of the Egyptians."
And that which Tacitus says of the Jews: " All Things are
" profane amongst them which are sacred amongst us." And
afterwards : " They slay a Ram in Contempt of Jupiter Am-
" mon ; and sacrifice an Ox, which the Egyptians worshipped
" the God Apis by."
(a) In that typical L.aw, &c.] Barnabas in his Epistle:
" Moses said, ye shall not eat a Swine, nor an Eagle, nor a
" Hawk, nor a Raven, nor any Fish which hath no Fins. By
" which he meant three Opinions figuratively expressed.
" What he aims at, is evident from these Words in Dcuteru-
" nomy : And my Judgments shall be established among my
" People. Now the Commandment of God is not literally to
" prohibit eating them; but Moses spake of them in a spiri-
" tual Sense. He mentions Swine for this End, that they
* should not converse with Men who resemble Swine ; for
when they live in Luxury, they forget their Master ; but
when they want, they own their Master : Thus a Swine,
while he is eating, will not know his Master; when he is
hungry, he cries out, and when he is full be is quiet.
Again, Thou shalt not, says he, eat the Eagle, or the
" Hawk, or the Kite, or the Raven. As much as to say, you
" shall not converse with such Men, who know not how to
" get their Food by Labour and Pains, but unjustly steal it
" from others ; and who walk about as if they were sincere,
Q 2 " when
228
OF THE TRUTH OF THE
[Book V.
Law. the particular Voices of Men were represented
by certain Kinds of living Creatures, That these
Precepts
" when they lie in wait for others. Thus these slothful Crea-
" tures contrive how they may devour the Flesh of others,
" being pestilent by their Wickedness. Again, Thou shall
not eat, says he, the Lamprey, nor the Pourcontrel, nor
the Cuttle ; that is to say, you shall not converse with
those Men who are finally wicked, and condemned to
Death : As these Sort of Fish alone are doomed to swim at
the Bottom of the Sea, not like others to hover on the Top
of the Water, but to dwell on the Ground at the Bottom.
Also he says, thou shall not eat the Coney : Wherefore ?
Tliat you may not be a Corrupter of Children, nor such
like j for the Hare has a new Place to lay her Excrements
in every Year, for so many Years as she lives, so many
Holes has she under Ground. Further, thou shalt not eat
the Hyaena 3 that is, thou shalt not be an Adulterer, or
: unclean Person, ur such like : For what Reason ? Because
this Creature changes its Nature every Year, and some
times is a Male, and sometimes a Female. And he justly
hated the Weasel j as much as to say, you shall not be like
such Persons who, we have heard, have committed Iniquity
in their Mouths, by Uncleanness ; neither shall you have
Correspondence with such Workers of Iniquity ; for this
; Animal conceives in its Mouth. Concerning Meats, there-
; fore, Moses nu-ant three Things spiritually j but they,
( through fleshly Inclinations, understood him of Meats. But
c David knew these three Opinions, and therefore agreeably
1 thereto he says Blessed is the Man that walketh not in the
1 Counsel o/ the Ungodly, as Fishes wander in Darkness at the
( Bottom of the Sea : And hath not stood in the way of Sinners,
viz. like them, who though they would seem to fear God,
sin like Swine : And hath not sat in the Seat of the Scornful,
like Birds watching for they Prey. Thus you have the End
and the Meaning of them. But Moses commanded to eat
every Creature that is cloven-footed, and that chewed the
Cud. And what does he mean by this ? He that receiveth
Meat, knoweth him that feeds him, and is satisfied with
it, and seems to rejoice : which is very well said, if we
1 consider the Command. What, therefore, is the Meaning
of it ? Why, converse with those who fear their Master j
ft with those who meditate in their Hearts upon the Word
<e they have received ; with those who speak of, and keep
" the Judgments of their Master j with those who know that
(< Meditation is a pleasant Work, and belongs to those who
et thoroughly consider their Master s Word. But what means
Sect. 9.] CHRISTIAN RELIGION. I 229
Precepts were not universal, appears from the
Instance of what is appointed concerning the
Flesh of a Beast that died of itself, Deut. xiv.
that it was not lawful for the Israelites to eat it,
(a) but it was lawful for Strangers, which Stran
gers the Jews were commanded to perform all
good Offices to, as esteemed of God. And the
ancient Hebrew Teachers openly declare, (b) that
in the Times of the Messiah, the Law of the
Prohibition of Meats should cease, and that Swine s
Flesh should be as clean as tbat of an Ox. And
certainly, since God designed to gather a People
to himself out of all Nations, it was more reason
able that he should make Liberty and not Bondage,
in such Things, common to all. Now follows an
Examination of Festival Days.
" cloven-footed ? That a Man should walk uprightly in this
" World, in Expectation of another Life. See what excellent
" Laws are established by Moses" Clemens commends this of
Barnabas, in his Fifth Strome. You may find also many Things
partly like, and partly the same with those, in Philo s Book of
Agriculture; and in the Book entitled, The Wicked lay Snares
for the Righteous ; which are too long to be transcribed. The
like is to be seen in Eusebius, out of AristKus, Book VIII.
Chap. 9.
(a) Kut it was lawful for Strangers, &c.] Holy Men, but
rot circumcised, which you find mentioned, Levit. xxii. 25.
and xxv. 4, 7. and the Talmud, Chap, of the King, and of the
Council j and in Maimonides s Book of Idolatry.
(6) That in the Times of the Messiah, &c.] Thus R.Samudin
Mechor Chaim. The Talmud, entitled Nida, says, the Law
was to continue but till the Times of the Messiah. We may
moreover observe, that some Hebrrx Teachers, among whom
is Bec/iai, were of Opinion that the Laws, concerning forbid,
den Meats, were peculiar to the Land of Canaan, nor was sny
one obliged to observe them out of the Bounds thereof. And
beside, the Jews themselves are ignorant, or at least dispute
about the Signification of many of the Names of those Ani
mals ; which we cannot think God would have permitted, if
the Obligations to observe that Law were to have continued
till this Time.
SECT.
230 OF THE TRUTH OF THE [Book V.
SECT. X.
And of Days.
THESE were all instituted in Memory of the
Benefit they had received from God, when they
were delivered from the Egyptian Bondage, and
brought into the Promised Land. Now the Pro
phet Jeremiah says, Chap. xvi. and xxiii. that the
Time would come when new and much greater
Benefits should so eclipse the Memory of that
Benefit, that there would scarce be any Men
tion made of it. And moreover, what we now
said of Sacrifices, is as true of Festivals; the
People began to put their Trust in them so far,
that if they rightly observed them, it was no
great Matter how they offended in other Re
spects, Wherefore in Isaiah, Chap. i. God says,
that he hated their New Moons and Feast-Days,
they were such a Burden to him, that he was not
able to bear them. Concerning the Sabbath,
it uses particularly to be objected, that it is an
universal and perpetual Precept, not given to
one People only, but in the Beginning of the
World, to Adam the Father of them all. lo
which I answer, agreeable to the Opinions of
the most learned Hebrews, that this Precept con
cerning the Sabbath is two-fold: (a) A Precept of
Remembrance, Exodus xx. 8. and (J) a Precept
of Observation, Exodus xxxi. 31. The Precept
of Remembrance is fulfilled, in a religious Me
mory of the Creation of the World; the Pre
cept of Observation consists in an exact Absti-
() A Precept of Remembrance, &c.] TIT.
(b} A Precept of Observation,^.] VO. Thus Moses Gc-
rU ndLis, and Isaac Aramas distingu.h. 06.em.on am e-
nembrance signify the same Thing in Mws, as o
as we have shewn in Deuter. v. I. however the
treated of is true. Le Clerc.
Sect. 10.] CHRISTIAN RELIGION. 5231
nence from all Manner of Labour. The first
Precept was given from the Beginning, and^ with
out Doubt (a) the pious Men before the Law
obeyed it, as Enoch, Noah, Abraham, Isaac, Jacob;
the latter of whom, though we have a relation of
many of their Travels, (b) yet there is no Sign of
their stopping their Journey on the Account of
the Sabbath ; which Thing we frequently meet
with, after their coming out of Egypt. For after
the People were brought out of Egypt, and had
safely passed through the Red Sea, they kept the
first Day a Sabbath of Rest, and sung an Hymn
to God upon that Account; and from this Time
that exact Rest of the Sabbath was commanded,
the first Mention of which is in the Gathering of
Manna, Exod, xxxv. 2. Levit. xxiii. 3. And in
this Sense, the Reason alledged, Dent. v. 21. for
the Law of the Sabbath, is the Deliverance out
of Egypt. And further, this Law had Regard
to Servants against the Severity of those Masters,
who allowed them no Respite from their La
bours, as you find it in the forecited Places. It
is true indeed, that (e) Strangers were obliged
by this Law, and that for this Reason, that there
might be an universal Rest of all the People.
But that this Law of Perfect Rest was not given
to other People, appears fram hence, that in
many Place it is called a Sign, and a particular
Covenant between God and the Israelites, Exod.
(a) The pious Men before the I MHO, &c.] From whom a cer
tain Veneration for the Seventh Day was derived to the Greeks,
as Clemens observes. See what is said in Relation to this, Book I,
(6) Yet there is no Sign, &c.] That the pious Men of those
Times did in this Sense r*bwmer*, that is, observe the; Sabbath,
is denied by Justin, in his Dialogue with Tryphon t and by Ter-
tullian in two Places against the Jews.
(c) Strangers were obliged by this Law, &c.] Not those
others, who out of Jtidnsa -observed the Precepts given to the
Posterity of Noah, This is the Opinion of the Hebrews*
xxxi.
232 OF THE TRUTH OF THE (Book V.
xxxi. 13, 16. And further, that those Things
which were instituted in Memory of the coming
out of Egypt) are not such as ought never to cease,
we have before shewn, from the Promise of much
greater Benefits. To which may be added, that if
the Law concerning Rest on the Sabbath, had
been given from the Beginning, and in such a
Manner as never to be abolished ; certainly that
Law would have prevailed over all other Laws, the
contrary to which we now find. For it is evident
(a] that Children were rightly circumcised on the
Sabbnth-Day : and while the Temple stood, (#)
the Sacrifices were slain on the Sabbath-Day, as
well as on other Days. The Hebrew Teachers
themselves shew, that this Law is changeable,
when they say that Work may justly be done on
the Sabbath at the Command of a Prophet, which
they prove by the Example of the taking of Jericho
on the Sabbath-Day by the Command of Joshua.
And that in the Time of the Messiah, the Differ
ence of Days should be taken away ; some of them
shew very well, from that Place of Isaiah Ixvi. 23.
where it is foretold, that there shouW be a continual
Worship of God from Sabbath to Sabbath, from
New Moon to New Moon.
SECT. XL
And Circumcision of the Flesh,
WE come now to Circumcision, which is in
deed ancienter than Moses ; as being commanded
to Abraham and his Posterity; but this very Pre
cept was the Beginning of the Covenant cle-
() That Chilcit ( n utre. rightly circumcised, &c.] Thus the
fitbrrw Proverb : " The Sabbath gives way to Circumcision."
See John vi. 22.
(6) The Sacrijiccs ucrc slain, &c/J Numl. xxviii. 9-
olared
Sect. 11.] CHRISTIAN RELIGION. 233
clared by Moses, Thus we find God said to Abra-
ham 9 Genesis xvii. I will give unto thee, and to thy
Seed after thee, the Land wherein thou art a
Stranger, even the Land of Canaan, for an ever
lasting Possession; therefore keep my Covenant , thou
and thy Seed for ever; this is the Covenant betwixt
me and- ^hee and thy Seed, every Male shall be cir
cumcised. But we have before seen, that there was
to succeed a new Covenant in the Room of this
Covenant, such as should be common to all Peo
ple; for which Reason the Necessity of a Mark of
Distinction must cease. And this is further evi
dent; that there was some mystical and higher
Signification contained under this Precept of
Circumcision; as appears from the Prophets,
when they command (a) the heart to be circum
cised, to which all the Precepts of Christ tend.
So likewise the Promises added to Circumcision,
must of Necessity relate to something farther :
Namely, that of an earthly Possession, (b) to the
Revelation of an everlasting Possession, which
was never made more manifest than by Jesus ;
(c) and that of making Abraham a Father of
many Nations ; till that Time, when not only
some few People, but innumerable of them,
spread all over the World, should imitate that
memorable Faith of Abraham towards God;
which never yet came to pass, but by the Gos
pel. Now it is no Wonder, that when the Work
isfinjshed, the Shadow of the Work that was
designed, should be taken away, (d} And that
God s
(c) The Heart to be circumcised, &c.] Deut. x. l. xxx. 6.
Jer. iv. 4.
(b) To the Revelation, &c."] Hcb. iv.
(c) And that of making Abraham aFather, c.] Gen.-x.vii. 6.
Jtom. iv. 11, 13, 16 , 17. Luke xix. 9. Gal. iii. 7.
(d) And that God s Mercy, &c.] Justin in his Dialogue
ith Tryphon, says, " Circumcision was given for a Sign, and
w
234 OF THE TRUTH OF THE [Book V.
God s Mercy was not confined to this Sign, is
from hence manifest; that not only those who
lived b&fore Abraham, but even Abraham himself
was acceptable to God before he was circum
cised : And Circumcision was omitted by the He
brews (a) all the while they journeyed through
the Deserts of Arabia, without being reproved of
God for it.
SECT. XII.
And yet the Apostles of Jesus easily allowed of those
Things.
THERE was certainly very good Reason why
the Hebrews should return their hearty Thanks to
Jesus and his Ambassadors ; in that he freed them
from that heavy Burden of Rites, and secured
their Liberty to them, (b) by Miracles and Gifts no
Way inferior to those of Moses. But yet they who
first delivered this Doctrine, did not require this
of them, that they should acknowledge such their
Happiness ; but if they would perform the Pre
cepts of Jesus, which were full of all Virtue, they
easily allowed them, in indifferent Things, (c) to
follow what Course of Life they would; (d) pro-
" not for a Work of Righteousness." And Irenaus, Book IV.
Ch. 30. " We learn from Scripture, that Circumcision is not
that which pertects Righteousness : but God gave it, that
< ^ftraAam * Posterity might continue distinguishable. For God
said to Abraham, Let every Male of you be circumcised, and
circumcise the Flesh of your foreskin, and it shall be for a
Sign of a Covenant betwixt you and me."
(a) All the "while they journeyed, &c.] Josh. v. 5, o.
ft) By Miracles and Gifts no Way inferior, fee.] R. Lett
Ben Gerson said, that the Miracles of the Messiah ought to be
greater than those of Moses, which is most evident in the Dead
restored to Life.
(c) To follow what Course of Life they would, &c.] Acts xvi.
3. ixi. 24. Rom. xiv. 1. 1 Cor. is, \1 . Gal. v. 6. Colas, m.2.
(rf) Provided they did not impose, &c.] Acts xv. Gal. i. 3.
6, 15. iv. 10. vi. 12.
vided
Sect. 12, 13.] CHRISTIAN RELIGION. 235
vided they did not imnose the Observation of it,
as necessary, upon Strangers, to whom the Ritual
Law was never given ; which one thing suffici
ently shews, that the Jews very unjustly reject the
Doctrine of Jesus, under Pretence of the Ritual
Law. Having answered this Objection, which is
almost the only one commonly opposed to the
Miracles of Jesus, we come now to other Argu
ments suited to convince the Jews.
SECT. XIII.
A Proof against the Jews, taken from their own Con
fession of the extraordinary Promise of the Messiah.
BOTH they and we are agreed, that in the Pre
dictions of the Prophets, there is a Promise ; that
amongst the many Persons who should make
known to the Jews, from Heaven, very great Ad
vantages, there should be One. far exceeding the
Rest, whom they call the Messiah ; which, though
a common Name, did more eminently agree to
this Person onlv. We assert, that he came long
since ; tiiey expect that he is yet to come. It re
mains therefore that we put an End to rhe Con
troversy, from those Books, the Authority of
which is equally acknowledged by both.
SECT. XIV.
That he is already come, appears from the Time fore
told.
DANIEL, (a) Testimony of wh< ? irreat Piety
Ezekiel affords us, could neither rkt^vc us, nor
be
() Testimony of vfiose great Piety, &c.] xiv. 14. xxxviii.
3. Josepkus, concerning Dan/el, at the End of the Tenth
Book, says, " That the Spirit of God was with him." And
after-
336 OF THE TRUTH OF THE [Book V,
be deceived himself by the Angel Gabriel : And
he, according to the Direction of the Angel, has
left us upon Record, Chap. ix. that there should
not pass above six hundred Years between the
Publication of the Edict for rebuilding the City
of Jerusalem (a) and the Coming of the Messiah.
But there are above two thousand Years passed,
since that Time to this Day, and he, whom the
Jews expect, is not yet come ; neither can they
name any other, to whom that Time will agree.
But it agrees so well to Jesus, that (b) a Hebrew
Teacher, Nthemiah, who lived five hundred Years
before him, said openly then, that the -time of
the Messiah, signified by Daniel, could not be
deferred above five hundred Years. There is
another Mark before hinted at, which agrees
with this of the Time; and this is, (c) that a
Government over all Nations should be ap
pointed
afterwards, " That he was endued with every Thing in an
vt incredible Manner, as being one of the Greatest of Pio-
phets. In his Life-time he was had in great Honour and
Esteem, both by the Kings and the People; And after his
Death he was had in everlasting Remembrance ; the Books
wrote by him. and left to us, we read at this Day, and their
Testimony convinces us, that he had a Communication with
God."
(a) Jnd the Coming of the Messiah, fee.] The great Hebrew
Doctors, such as Solomon Jarchi, Rabbi Josue, quoted bv Abe-
nesdras and Saaida, agree, that the Son of Man in Daniel, is
the Messiah : Thus iabbi Josuc, who saw the raising of the
Temple, said that the Time of the Messiah was then past, as
II. Jacob in Capthor testifies.
(6) A Hebrew Teacher, Nehemiah, &c.] Grotius ought to
have told us whence he had this. If I remember right in some
Epistle of his to his Brother William Grotius, he says he re
ceived it from a. Jew. Le Clcrc.
(c) That a Government over all Nations, &c.] R. Levi Ben
Gerson tells us, that that Stone, by the Blow whereof that
Image which represented the Empires should be broken to
Pieces, was the Messiah. Rabbi Solomon, R. Abenesdras, and
Jt. Saaida, say, that that Kingdom, which would consume th
4\GS v
Sect. 14.] CHRISTIAN RELIGION. 237
pointed from Heaven, after (a) the Posterity of
Seleucus and Lagus should cease to reign; the
latter of which ended in Cleopatra, not long be
fore Jesus was born. A third Token is in the
forementioned Chap. ix. of Daniel; that after
the Coming of the Messiah, the City of Jerusalem
should be razed ; which Prophecy of the Destruc
tion of that City, (b] JosepJms himself refers to
his own Age. From whence it follows, that the
Time limited for the Coming of the Messiah was
then past. To this may be referred that of Hag-
gai, Chap. ii. where God comforts Zerubbabel, a
Heathen Prince, and Joshua the Son of Josedech,
the High-Priest, upon their Sorrow, because the
Temple built by them did not answer the Great
ness of the former Temple, with this Promise;
that there should be greater Honour done to
that Temple, than to the former: Which could
be said, neither of the Bigness of the Work, nor
of the Materials, nor of the Workmanship, nor
of the Ornaments, as is very plain from the
History of those Times, in the sacred Writings,
and in Josephus, compared with that of the Tem
ple of Solomon: To which we may add, which is
observed by the Hebrew Teachers, that there
were wanting two very great Endowments in
the latter Temple, which were in the former,
Rest of the Kingdoms, was the Kingdom of the Messiah. R,
Levi Ben Gerson and Saaida affirm the Son of Man in Daniel,
to be the Messiah. ,
(a) The Posterity o/Seleucus and Lagus, &c.] See the An
notations upon this, in the First Book.
(A) Josephus himself refers to his own Age, &c.] Book X.
Chap. 12. " Daniel wrote concerning this Time, and con
cerning the Roman Empire, and that (our Nation) should be
destroyed by it. God " having discovered all these Things
" to him, he left them us in Writing ; so that whoever reads
" them, and considers what has come to pass, cannot but ad-
" mire the Honour God did to Daniel Jactides also upon
Dan. ix. 24. tells us, that the seventy Weeks of Years were
finished in the Destruction of Jerusalem.
6
viz.
23S OF THE TRUTH OF THE [Book V.
viz. (a) a visible Light, as a Token of the Di
vine Majesty, and a Divine Inspiration: But
wherein this latter Temple was to exceed the
former, God briefly declares, when he says, (/;)
that he would establish his Peace, that is, his
Favour and Good-will, in that Temple, as it
were by a firm Covenant : This is further pro-
seen ted by Malacln, Chap. iii. Behold I will send
my Messenger, who shall prepare my Ways; (c] and
the Lord whomye seek, shall suddenly come to his
Temple, (now Malachi lived after the latter Tem
ple was built,) even the Messenger of the Covenant
whom ye delight in. Therefore the Messiah ought
to come while the second Temple stood, (d) in
which Account, is reckoned by the Hebrews, all
the Time from Zerubbakel to Fespasian; for the
Temple in the Time of Herod the Great, was
not rebuilt from the Foundation, but only (e)
gradually renewed by Parts; notwithstanding
which Alteration, it might be called the same
(a) A visible Light as a Token, &c.] In the Title concerning
Instruction, and the Jerusalem Gemara, Chap. 3.
(b) That he would establish his Peace, &c.] We must observe
what goes before. " The Desire of all the Nations shall come,
" and I will fill this House with Glory." Which wonderfully
agrees with what we have taken out of Mulachi; so that these
two Prophets may serve for Interpreters of each other. Rabba
Akiba, and many others, as Rabbi Solomon testifies, were of
Opinion, that the Messiah ought to come in the second
Temple.
(c) And the Lord whom ye seek, &c.] This Place of Malachi,
the Jews commonly explain of the Messiah. .
(d) Jn which account is reckoned, &c.] As in the Talmud,
Chap, the last, concerning the Council j and that entitled
Jorna, and that entitled Roch. Hasschana.
(e) Gradually renewed by Parts, cScc.] Philo, concerning the
World : " That is not corruptible, all the Parts of which are
" corrupting gradually ; but that all the Parts of which are
" destroyed together at the same Time." Add to this, L.
proponebatur. D. de Judiciis, fy L. quid tamen. Sect, in navis
D. quibus modis usvsfructus amittatur,
Temple,
Sect. 14, 15.] CHRISTIAN RELIGION. 239
Temple. And indeed there was so firm an Expec
tation of the Messiah at that Time, amongst the
Hebrews, and their Neighbours, (a) that Herod
was thought by some to be the Messiah, (b) Judas
Gaulonita by others, (c] and some more by others,
who lived about the Time of our Saviour.
SECT. XV.
(With an Answer to what is alledged, that his
Coming was deferred upon the Account of the
Sins of the People.)
THE Jews see themselves put to Difficulties by
these Arguments: That they may elude the Force
of them, therefore, some say that their Sins were
the Cause why he did not come at the promised
Time. Now not to mention, (d) that in the fore-
cited
(o) That Herod was thought by some, &c.] These were the
Herodians, Matt, xiu 16 . Mark iii. 6. viii. 13. xii. 15. Ter-
tullian, in his Enumeration of Heretics; " Amongst these were
ic the Herodians, who said that Herod was the Christ." And
Epiphanius says the same of them : Agreeable to which, is that
of the ancient Scholiast on Perseus ; Herod reigned amongst
" the Jews, in the Time of Augustus, in the Parts of Syria;
" therefore the Herodians keep the Birth-day of Herod, as
" they do the Sabbath, upon which Day they put lighted
" Candles crowned with Violets on their Windows."
(6) Judas Gaulonita by others, &c.] See Josephus XVIII. 1.
Acts v. 36.
(c) And sotne more by others, &c.] Acts xxi. 38. Josephut
has many Instances in the Time of Felix, and some after the
Destruction of Jerusalem.
(d) That in theforecited Prophecies, &c.] This is expressly
affirmed by R. Jochnaan in Schemoth Rabbi, and R. David
Kaimchi, on Psalm cviii. 5. Josephus, Book X, towards
the End, says well of Daniel: " That in his Prophecies, he
" not only foretold what was to come, like the other Pro-
" phets; but he determined the Time in which those Thing*
" should come to pass. That the Decree of the Messiah s
5 being
240 OF THE TRUTH OF THE [Book V.
cited Prophecies, what is determined by them,
hs no Signs of being suspended upon any Condi
tions; how coifld his Coming be deferred on the
Account of their Sins, when this also was fore
told, that for the many and great Sins of the
People, (a] the. City should be destroyed, a little
after the Time of the Messiah ? Further, the Mes-
si;.li was to come for this very Reason, (b] that he
might bring a Remedy for the most corrupt Age;
anrl together with the Rules of reforming their
I/ves, assure them of Pardon of their Sins.
Whence it is said in Zachary, Chap. xiii. concern
ing his Time; that a Fountain should then be
opened to the House of David and to all in Je
rusalem, to wash away their Sins; and it is a com
mon Thing among the Jews, to call the Messiah,
(c) ISCH GOPHER, that is, the Appeaser. It is
therefore very repugnant to Reason to say, that
th?U was deferred upon the Account of the Disease,
which was directly appointed for that Disease.
SECT. XVI.
Also from the Present State of the Jews, compared
with the Promises of the Law.
AS to what we say, that the Messiah is long
since come upon Earth, even Experience might
being sent at tj^at Time was not suspended upon any Con
ditions, appears also from Malachim. 1. Besides, seeing that
the Messiah was to be the Author of the New Covenant, as
Malachi in that Place, and other Prophets shew; his Coming
could not be suspended on the Condition of observing that
Covenant he came to abolish.
(a) The City should be destroyed, &c.] Dan. ix. 24.
(A) That he might bring a Remedy, &c.] Isaiah, liii. 4. and
following Verses. Jeremiah xxxi. 51. and what follows.
Ezelcid Ai. 15.21.
(c) Leh Copter, ltoi:utf>] See the Chaldee Paraphrase on
Cant. i. 14-. R. Judas in Chasidim, and on R. Simeon in Be*
reschith Rabbak, say, that the Messiah should bear our Sins.
convince
Sect. 16.] CHRISTIAN RELIGION. 241
convince the Jews, (a) God promised them in
the Covenant made with Moses, a quiet Possession
of the Land ofPskttme t so long as they conform
ed their Lives to the Precepts of the Law : And
on the contrary, (ft) if they sinnedgrievously against
it, he threatened to drive them out; and such like
Evils: Yet, notwithstanding this, if at any Time,
when under the Pressure of these Calamities,
and led by Repentance of their Sins, thty return
ed to Obedience, he would be merciful towards
his People, and cause them to return into their
own country though dispersed into the farthest
Parts of the World; as you may see in many Places,
particularly Deut. xxx. and Nehemiah i. But
now it is above fifteen hundred Years since the
Jews have been out of their own country, and
without a Temple: And if at any Time they (c)
attempted to build a new one, they were always
hindered, (d) Nay, AmmianusMarcellmus> who
was not a Christian Writer, reports that Balls of
Fire broke out of the Foundation, and destroyed
their Work. When of old, the People had de
filed themselves with the greatest Wickedness
every where sacrificed their Children to Saturn,
looked upon Adultery as nothing, spoiled the
Widows and the Orphans, shed innocent Blood in
(a) God promised them in the Covenant, &c.] Exodus xv.
Levit. xviii. Levit. vi. vii. xi. xxviii.
(^) If they sinned grievously against it, &c.] Ltvit. xxvi.
Dent. iv. xi. xxviii.
(c) Attempted to build a new one, &c.] In the Times of Adrian
Constant int, and Julian. Chrysontom II. against the Jews.
(d) Nay, Ammianus Marcellinus, &c.] Book xxiii. Chrv-
sostom II. against the Jews. " Fire immediately broke out of
" the Foundation, and burnt many Men, and also the Stones
of that Place." The whole Place is worth reading. The
tame Author has the like Words in his Fourth Homily upon
Matthtia, and in his Discourse of Christ s being God.
greater
242 OF THE TRUTH OF THE [Book. V.
greater Plenty ; (a) all which the Prophets reproach
them with ; they were driven out of their Country ;
() but no longer than seventy Years: And m the
mean Time God did not neglect (e) speaking to
them by Prophets, and comforting them with
Hopes of their Return, (d) telling them the very
Time. M But now, ever since they have been
driven out of their Country, they have continued
Vagabonds and despised, no Prophet has come to
them, no Signs of their future Return ; their
Teachers, as if they -ere inspired with a Spirit
Giddiness, have sunk into low Fables and ridicu
lous Opinions, with which the Books of the **/-
win* abound; which yet they presume to call the
Oral Law, and to compare them, nay, to prefi
them above what is written by Moses. For what
we there find (/) of God s Mourning because he
suffered the City to be destroyed, (g) of his daily
Diligence in reading the Law, (*) of
(a} All which the Prophets reproach them with, &c.] Isaiah
IT ;;; 11 IS v 3. xi. 2, 3. lix. Ixv. Amosn.b. Joe-
"
mia/i 11. 111. v. vn. *i. vi > 7 i o T
viii xvi. xxii. xxiv. Daniel ix. IfM 1. 2, 3.
(6) firt Ktffanger * ^enty Years, &c.] B. Sad makes
this Objection in his R. Isaac.
(c) Speaking to them by Prophets, &c.] Jeremiah xxx. xxx..
xxxiii. Ezekiel xxxvi. xxxvii.
(i) Telling them the very Time, &c.] JermiaA xxv. 15.
xxix. 10
(c) Btf* now, ewr siwce ^Aer/ Aare 4 driven out, &c.]
in Baba Bathra.
Of God s Mourning, &c.] See the Preface of Echad
hi- the like to which we find in the Talmud, entitled
a in De6a/wi Rfl^fl, and in Berachoth.
(I) Of his daily Diligence, &c.] Thaanith and ^6 da Zra.
^ Of the Behemoth <mrf Leviathan, &c.] See the TW
Baba Bathra, and the Cte/& Paraphrast on the Song of 60/0-
wwn, viii. 2.
5 TWO/^
Sect. 16, 17.] CHRISTIAN RELIGION.
moth and Leviathan, (a) and many other Things,
is so absurd, that it is troublesome to relate them.
And yet in this long Space of Time, the Jews
have neither gone aside to the Worship of false
Gods, nor defiled themselves with Murder, nor
are accused of Adultery; (b) but they endeavour
to appease God by Praying and Fasting, and
yet they are not heard : Which being thus, we
must of Necessity conclude one of these two
Things, that either that Covenant made by Moses
is entirely dissolved, or that the whole Body of
the Jews are guilty of some grievous Sin, which
has continued for so many Ages: And what that
is, let them tell us themselves; or, if they cannot
say what, let them believe us, that that Sin is,
the despising the Messiah, who came before these
Evils began to befal them.
SECT. XVII.
Jesus proved to be the Messiah, from those Things
that were predicted of the Messiah.
AND these Things do indeed prove, as we be
fore said, that the Messiah did come so many Ages
since; to which I add, that he was no other than
Jesus; for all others, who were willing to have
themselves thought the Messiah, or were really
thought so, left no Sect in which that .Opinion
continued. None now profess themselves to be
(a) And many other Things, &c.] Many of which Gersoti the
Christian has transcribed in his Book against the Jews ; see
those Chapters in it concerning Devils, concerning the Mes
siah, concerning the Revelations by Elias, concerning Hell,
concerning the Kingdom of the Ten Tribes beyond the River
Sabaticus, and concerning the Deeds of the Rabbies.
(b) But they endeavour to appease God, c.] Whereas, if we
may believe themselves, they highly merit of God for reject
ing a false Messiah, who was received by so grreat a Part of
Mankind.
R 2 Follower*
244 OF THE TRUTH OF THE [Book V.
FoNowersofHerodor Judas Gaulonita, (a} or of Bar-
chochebas, who, in the Times of ddnan, declared
himself to be the Messiah, () and deceived many
learned Men. But there h. ive been such as owned
Jesus, ever since he was upon Earth, to this very
Day, (c] and they a great many, not in one Coun
try, but all the World over. I might here alledge
many other Things, formerly predicted, or be-
lieved of the Messiah, which we believe to have
been completed in Jesus, and which were not so
much as affirmed of any other; such as these, (d)
that he was of the Seed of David; (e) that he was
born of a Virgin; (/) that this Thing was dis
covered from Heaven, to him who had married
that Virgin, and would not keep her in Marriage,
because she was big with Child by another; (g)
that he was born in Bethlehem; (h) that he began
(fl) 0/v/Barchochebas, &c.] Whom Justin stiles, The Chief
of the Revolt of the Jews, lit- is mentioned by Eusebius, Jerom,
Orotius, in the Talmud, entitled concerning the Council, in Bcrc-
schith Kabbah, by the Rabbies John and Abraham Salmanticcnsis,
and others, in many Places.
(b) And deceived many learned Men, &c.] As Rabbi Ahiba ;
see the Talmud, entitled concerning the Council, and the Book
Zemuch David. ,
(c) And they a great many, &c.] See what is said of this in
the Second Book.
(rf) That he was of t lie Seed of David, &c.] Psalm Ixxxix. 4.
Isaiah iv. 2. xi. 10. Jeremiah xxiii. 5. Ezekiel xxxiv. 24.
Mich. v. 2. Matt. i. 1 . 20. ix. 27. xii. 23. xv. 22. xx. 30, 31.
xxi Q 15 xxii. 42, and following Verses. Mark x. 4?. xii.
35, 36, 37. Lukei. 27, 32, 6.9. "*, n. xviii. 38, 39. xx,
42, 44. John vii. 42. Acts xiii. 34. xv. 6. Rom. i. 3,
2 Tim. ii. 8. Rev. v. 5. xxii. 16.
( f ) That he icas born of a Pirgin, &c.] Isaiah vii. 14. Matt.
i. 18, 22, 23. Lukei. 3. 5.
(J) That this Thing was discovered from Heaven, &c.J Matt.
i 20.
(g) That he was born in Bethlehem, &c.] Mich. v. 2. Matt.
ii. \, 2, 3, 4, 5, 6. Luken. 4.
(/() That he began to spread, &c.] Isaiah iv. 1. Matt. W. 12.
13 Mark i. 4. Luke iv. 14, 15, 16. and in many other I laces,
to
Sect. 17.] CHRISTIAN RELIGION. 245
to spread his Doctrine first in Galilee ; (a) that he
healed all Kinds of Diseases; made the Blind to
see, and the Lame to walk: But I shall content
my self with one, the Effect of which remains to
thsDay; and is manifest from the Prophecies
cf (b] David, (c} Isaiah, (d] Zachariah, and (<?)
Hosta, viz. that the Messiah was to be the Instruc
tor of all Nations ; (/) that the Worship of false
Gods should be overthrown by him; and that he
should bring a vast Multitude of Strangers to the
Worship of one God Before the coming of Jesus,
almost the whole World was subject to false Wor
ship ; which began to vanish afterwards by De
grees, and not only particular Persons, but vyhole
Nations and Kings, were converted to the Wor
ship of one God. These things are not owing
to the Jewish Rabbies, but to the Disciples of
Jesus and their Successors. Thus (g) they were
made the People of God who were not not so before,
and that Prediction of Jacob, Gen.\\\*. was ful
filled, that before the Civil Power was taken from
the Posterity of Judah, Shikh should come, (h)
whom
(a) Tkat he healed all Kinds of Diseases, &c.] Isaiah xxxv.
9. Ixi. 1. Matt. xi. 5. Luke iv. 18. and every where else.
1-ur.hcr, he also raised the Dead, which R. Leii Ben Gerson
reckon* among the principal Marks of the Messiah.
(b) David, & c .] Psalm ii. 8. xxii. 28. Ixviii. 32, IxxiuS, 1?
(c) Isaiah & C ;.] ii. 2. xi. 10 xiv. 1. xix. its. xxvii. J3
xxx . xhu and xun. particularly xlix. 6. Ii. 5. lii. 15 liv ] v
4, 3. !x. -6, and following oues,.lxv. 1,2. ixvi. KL and foU
lowin.
. C> " vHi 20) aml followin 8 ix 9.
(e) Hosca, &c.] S. 24.
(J ) That the H yship of false Gods, & c .] haiah ii. 18, 20
XL 7. xlvi. 1. Zep&aniaAi.^^e. ZacA xiii 2
(g) Key were made the People of God, &&lt;..] Hosea ii. 24
(k) IVhomtheC\M^, & c .] Both Jonathan,^ Author of
the Jerusalem Paraphrase, and the Writers of he Tahvd h
iteKte concerning the Council; Ikrcxhhh lialba, }<% , on
J the
246 OF THE TRUTH OF THE [Book V?
whom the Chaldee and other Interpreters explain
to be the Messiah, (a) whom foreign Nations also
were to obey.
SECT. XVIII.
* *
An Answer to what is alledged, that some Things
were not fulfilled.
HERE the Jews commonly object, that there
were some Things predicted of the Times of the
Messiah, which we do not see fulfilled. But those
which they alledge are obscure, and may have a
different Signification; for which we ought not to
reject those that are plain; such as the Holiness of
the Precepts of Jesus; the Excellency of the Re-
ward; the Plainness of Speech in which it was de
livered; to which we may add the Miracles; and
all together ought to engage us to embrace his
Doctrine. In order to understand aright () the
Prophecies of the sealed Book, as it is commonly
called there is many Times need of some Divine
Assistance, which is justly withheld from those
who neglect those things that are plain. JNow
that those Places, which they object, maybe vari
ously explained, they themselves are not ignorant
of: And if any one cares to compare the ancient
the Pentateuch, Rabbi Solomon, and others, na, which the
Jea/now would have to be a Rod of Chastisement; the Tar-
gvm in Chaldee explains by ? rfw, and the Greek* ?%>, a
Governor; AqwUa, *V> -Scepfcr; bytnmackus *,
Pole r AarfSS is explained by t his Son,, by the Chaldee
Tsiloh, R. Bechai, R. Solomon, Abenesdras, and Kimck*.
See what is excellently said concerning thu Place m Chrysos-
tom, in his Discourse, that Christ is God.
(a) Whom foreign Nations also were to obey, &c. ] See the
forfeited Placi of Isaiah xi. 10. which affords Light to this.
(6) The Prophecies of the sealed Book, &c.] Isaiah xx.x. 1 1 .
Dan xii 4.9 and Jacchiades upon them. See Chrysosoms
gT^tion about this Matter, Discourse II. why the Old /-
tamentis obwrc.
Sect. 18.] CHRISTIAN RELIGION. 2*7
Interpreters, (a) who were in the Babylonish Capti
vity, or elsewhere, concerning the Times of Jesus,
with those who wrote after the Name of the Chris- .
tians began to be hated amongst the Jews, he will
find that Partiality was the Cause of new Expli
cations ; and that those, which were formerly re-
ceived, agreed very well with the Sense of the
Christians. They are not ignorant of themselves,
that many Things in the Sacred Writings are not
to be understood according to the strict Propriety
of the Words, (b) but in a figurative Sense; (c) as
when God is said to have descended ; when (d)
Mouth, (e) Ears, (f) Eyes, and (g) Nose are
ascribed to him. And what hinders but that many
Things, spoken of the Times of the Messiah, may
be explained in this Manner? As (/;) that the Wolf
and the Lamb, the Leopard and the Kid, the Lion
and the Calf, should lie down together ; that a
(a) Who uere in the Babylonish Capthiiy, &c.] Grotius
seems to have Respect to the Chaldcc Interpreters of the Old
Testament, and to speak according to the Opinion of the Jew f
who thought them older than they were. See Brian Walton s
Prolegomena to the Polyglot Bible, Chap. XII.
(b) But in ^figurative Sense, &c,J Thus Maimonides, in his
First Book, wo uld have that Place of Isaiah xi. 6. of the Times
of the Messiah understood allegorically ; and thus David Kinchi
speaks of the same Place of Isaiah, who also says the same f
Jeremiah ii. 15. v. 6.
(c) As when God is said to hate descended, &c.] As Gen. xi. 5.
xviii. 52. See Maimonidrs of these and the like Forms of Speech,
in his Guide to the Doubting, Part. I. Chap. X. XI. and XXIX.
and following j and also upon Dent, where he speaks of the
King. In the Cabalistical Book, Nazad Israel says, that the
Things belonging to the Messiah would be heavenly.
(d) Mouth, &c.] As Jeremiah ix. 12.
(d) Ears, &c.] As Psalm xxxi. 3. xxxiv. l6\
(f) Eyes, &c.] In the Place of the forecited P&aJm*
(g) Nose, &c.] Psalm xviii. p. Jer. xxxii. 37-
(K) That the Wolf and the Lamb, &c.] In th forementioixed
Place of Isaiah xi. 6, and following Verses,
young
2*8 OF THE TRUTH OF THE [Book V.
young Child should play with the Snakes; (a) that
the Mountain of God should rise higher than the
rest of the Mountains; that Strangers should come
thither to perform holy Rites. There are some
Promises, which appear from the foregoing and
following Words, or from their own Sense, to
contain in them a tacit Condition. Thus God
promised many Things to the Hebrews, if they
would receive and obey the Messiah when he
came ; which if they did not come to pass, they
must impute it to themselves. And if there be
any, which are expressly and unconditionally pro
mised, and are not yet fulfilled, they may yet be
expected. For it is agreed even amongst the
Jews, (b] that the Time or Kingdom of the Mes
siah was to continue to the End of the World.
SECT. XIX.
And to that which is objected of the low Condition
and Death of Jesus.
MANY are offended at the mean Condition of
Jesus, but without any Reason ; for God says every
where in the sacred Writings, (c) that he exalteth
the Humble, and casteth down the Proud, (d) Ja
cob went over Jordan, carrying nothing with him
but his Staff, and returned thither again enriched
with great Plenty of Cattle. Moses was banished,
and poor, and a Feeder of Cattle, (e) when God ap
peared to him in the Bush, arid made him Leader
(a) That the Mountain of God, &c.] Isaiah ii. Micuh iv.
1. and following.
(6) That the Time or Kingdom of the Messiah, &c.] Perek
C here fi t i. 79-
(c) That he pxa.lte.th the Humble, &c.] 1 Kings ii. 8. Psalm
xxxiv. 19. Proi: xi. 2. Isaiah Ivii. 15. Ixvii. 2.
((/) Jacob went over Jordan, &c.] Gen. xxxii. and following.
(e) When God appeared to him in the Bush, &c.] Exod. iii.
of
Sect. 19.] CHRISTIAN RELIGION.
of his People, (a) David also, when he was feed
ing his Flock j was called to be King ; and the
Sacred History is full of other such like Examples.
And of the Messiah, we read that he was to be
() a joyful Messenger to the Poor, (c) that he
should not lift up his Voice in the Street, nor
make use of Contention, but should act mildly,
so as to spare a shaking Reed, and to cherish the
Heat which remained in the smoaking Flax. Nei
ther ought his other Hardships, and Death itself,
to render him more odious to any one. For God
often permits pious Men, not only to be vexed by
the Wicked, (d) as Lot was by the Men of Sodom,
but also to be killed ; as is manifest (a) in the Ex
ample of Abel, slain by his Brother : (f) of Isaiah,
who was cut in Pieces ; (g) of the Maccabees Bre
thren, tormented to Death with their Mother.
The Jews themselves sing the Ixxixth Psalm ; in
which are these Words: They have given the dead
Bodies of thy Servants to the Fowls of the Air, and
the Remains of them whom thou lovest to the Beasts :
They have poured out their Blood within the Walls
of Jerusalem, and there was none to bury them; and
so on. And that the Messiah himself was to ar
rive at his Kingdom, and to the Power of bestowing
((/) David also, when he was feeding hisl locl, &c.] 1 Sam.
xvi, 7, n.
(/>) A Joy fu! Messenger to the Poor, &c.] Isaiah Ixi. 1 . Matt.
xi. 5. and Zack. ix. 9-
(c) That he should not lift up his Voice, &c.] Isaiah xlii. 2 S
3, 4. Matt. xii. 19, 20.
(d) As Lot was by the Men of Sodom, &c.] Gen. xix.
(f) In the Example o/ Abel, &c.] Gen. iv.
(f) - Of Isaiah, -who was cut in Pieces, &c.] So says the tra
dition of the Jews, to which the Author to the Hebrews has
Respect, xii. 37, and Josephus X. 4. Chalcidius on Timeeiis,
" As the Prophets by wicked Men, one cut in Pieces, another
overwhelmed with Stones."
(to) Of the Maccabees Brethren, &c.] 2 Maccab. vii. Jose-
phus in his Book, Oj the Government of Reason.
on
250 OF THE TRUTH OF THE [Book V.
on his Disciples the greatest good Things, f-l cngh
Troubles and Death, no body can den\% who reads
those Words of Isaiah with an aHtntive Mind,
(a) Ch. liii. Pf ho hath believed our Report, and who
hath acknowledged the Power of God? Ana that for
this Reason, because he hath arisen in the Sight of God
as a tender Plant, as Grass oiit of the sandy Ground ;
there is no Beauty or Comeliness in his Countenance,
neither if you look up m him, is there any Thing de-
iightjul ; he was exposed to Contempt, and was as the
most dfxpis>d amongst Men; he endured many Sorrows,
many G ttf s : All men turned away themselves from
him : he was so much despised as to be thought oj no-
Value ; (b} but indeed he hath endured our Diseases,
he hath borne our Calamities. We esteemed him as
struck from Heaven, as smitten and afflicted of God:
But he was wounaedfor our Sins, he was bruised for
our Crimes; (c} the Punishment which should procure
Safety for us, was laid on him ; his Stripes were a
Remedy for us, for assuredly we have all wandered to
and fro like Sheep ; God hath inflicted on him the
Punishment due to our Crimes. And yet when he was
afflicted and grievously tormented, he did not lift up
his Voice, but was silent as a Lamb going to be slain,
and a Sheep to be shorn. After Bonds, after Judge
ment, he. was taken fwm among Men ; but now who
can worthily declare the. Continuance of his Life ? He
was taken out of this Place wherein we live ; but this
Evil befel him for the Sins of my People. He was
delivered into the Bands of powerful and wicked Men t
(a) Chap. liii. &c.] Which Place is interpreted of the Mes
siah, by the Chaldee Paraphrast, and the Babylonish Gemara,
entitled concerning the Council.
(6) But indeed he hath endured our Diseases, &c.] Abarba-
r.el upon this Place, tells us, that by Diseases, are to be under
stood any Evils.
(c) The Punishment which should procure Safety for vs, &c.]
Eabboth, and Solomon .larchi, on,the Gamari, entitled concern
ing the Council, explain these Words concerning the Messiah.
even
Sect. 19.] CHRISTIAN RELIGION. 251
even unto Death and Burial, when he had done no
Injury to any one, nor was Deceit ever found in his
Speech : But although God permitted him to be thus
far bruised and afflicted with Pains, (a) yet because
he has made himself a Sacrifice for Sin, (b) he shall
see his Posterity, he shall live a long Life ; and those
Things which are acceptable to God, shall happily suc
ceed through him: Seeing himself freed from Evil,
says Gody (c] he shall be satisfied with Pleasure, and
that principally for this Reason, because by his Doc-
trine my righteous Servant shall acquit many, bearing
himself their Sins. 1 will give them a large Portion
(d) when the Spoil shall be divided amongst the War
riors; because he submitted himself to Oeath, and
was reckoned amongst the Wicked: and when he bore
the Punishment of other Mtris Crimes, he made him
self a Petitioner for the Guilty. Which of the Kings
or Prophets can be named, to whom these Things
will agree? Certainly none of them. And as to
what the modern Jews conceit, that the Hebrew
People themselves are here spoken of, who being
dispersed into all Nations, should by their Exam
ple and Discourse make Proselytes ; this Sense,
in the first Place, is inconsistent with many Testi-
(fl) Yet because he has made himself a Sacrifice, &c.] Aheck
says, that Evils borne \vith a willing Mind are here spoken of.
(6) He shall see his Posterity, &c. J Alseck here says, that by
the Word Seed in the Hebrew, is meant Dischm .s. Thus .the
Seed of the Serpent is by the- Hebrews interpret! the Canann-
itcs; and so some understand it to mean their Ckiiilr< n. Isaiah
viii. 18. as the Jtnisalcm Talmud observe?., under tue Title
concerning the Council.
(c) He shall be satisfied with Pleasure, &c.J Abarband refers
these Words to a future Age.
(,i) When the Spoil shall be divided, &c/J Th Babylonish Ge-
mara, entitled niio", tells us, that thest* Words a.e to be un
derstood in a spiritual sense. Alseck npoti this Place says,
that by Spoils are to be understood the Honours ahd Rewards
ft wise Men.
monies
OF THE TRUTH OF THE [Book V.
monies of the Sacred Writings, which declare,
(a) that no Misfortunes should befal the Jews,
which, and much greater than which, they have
not deserved by their Actions. Further, the Order
itself of the prophetic Discourse, will not bear
such an Interpretation. For the Prophet, or which
seems more agreenble to that Place, God says,
This Evil hath happened to him for the Sins of my
People. Now Isaiah s People, or God s People,
are the Hebrew People ; wherefore he who is sai
by Isaiah, to have endured such grievous Things,
cannot be the same People. The ancient Htbnw
Teachers more rightly confessed, that these Things
were spoken of the Messiah ; which when some of
the latter saw, (b) they imagined two Messiahs ;
one of which they call the Son of Joseph, who en
dured many Evils, and a cruel Death; the other
the Son of David, to whom all Things succeeded
prosperously ; (c) though it is much easier, and
more agreeable to the Writings of the Prophets,
to acknowledge one, who arrived at his Kingdom
through Adversity and Death, which we believe
concerning Jesus, and which the Thing itself
shews us to be true.
SECT. XX.
And as though they were good Men who delivered
him to Death.
MANY are withheld from embracing the Doc
trine of Jesus, out of a prejudiced Notion they
() That no Misfortunes should btfal the Jews, &c.] This ap
pears from those Places of the Prophets cited above, and from
Daniel ix and Nehemiahix. To which we may add, that he
ot whom haiah speaks, was to pray to God for the Heathens,
which the Jews do not do.
(b) They imagined two Messiahs, &c.] See the Talmud, en
titled, SuecAa, R. Solomon, and R. David Kinc/ti.
(c) Though it is much easier, &c.] Which Abat band follows,
not 111 one Puict only, on this Chapter of I&aiah.
have
Sect. 20.] CHRISTIAN RELIGION. 253
have entertained of the Virtue and Goodness of
their Forefathers, and especially of the Chief
Priests ; who condemned Jesus, and rejected his
Doctrine, without any just Reason But what Sort
of Persons their Forefathers often were, that they
may not think I falsely slander them, let them
hear in the very Words of the Law, and of the Pro
phets, by whom they are often called (a) Uncir-
cumcised in Ears and Heart; (If) a People who
honoured God with their Lips, and with costly
rites, but their Mind was far removed from him.
It was their Forefathers, (c) who were very near
killing their Brother Joseph, and who actually sold
him into Bondage ; it was their Forefathers also
(d) who made Moses their Captain and Deliverer,
whom the Earth, Sea, and Air obeyed, weary of
his Life by their continual Rebellions ; (e) who
despised the Bread sent from Heaven; (f) who
complained as if they were in extreme Want, when
they could scarce contain within them the Birds
they had eaten. It was their Forefathers (g) who
forsook the great and good King David, to follow
his rebellious Son: It was their Forefathers (h)
who slew Zacharias, the Son ofJekoida, in the most
Holy Place, making the very Priest himself a Sa
crifice of their Cruelty. (i) And as to the High-
Priests, they were such as treacherously designed
.1
(a) Undrcumciscd in Ears and Heart, &c.] Jer. iv. 4. vi. 20.
(*) A People -who honoured God -with their Lips, &c.] Deuf.
xxxii. 5,6, 1.5, 28. Isaiah xxix. 13. Amos v. 21. Ezefot/xvi. 3.
(c) Whowereverynear killing their Brother, &c.] Gen. xxxviii.
(d) Who made Moses, &c.] The Places are observed before
in the Second Book.
(e) Who despised the Bread, See.] Numb. xi. 0.
(f) Who complained as if thty were in extreme Want, &c.]
In the forecited xith Chapter, towards the End.
(g) Whoforsook the great and good King David, &c.] 2.&HBXV.
(A) Who *leu> Zachar^s, &c.] 2 Chron. xxiv. 21.
(i) And as to the High-Priests, &c.] Jer. xxvi.
the
254 OF THE TRUTH OF THE [Book V.
the Death of Jeremiah, and had effected it, if they
had not been hindered by the Authority of some
of the Rulers; however, they extorted thus much,
(rf) thnt he should be held a Captive till the very
Moment the City was taken. If any one think
chat they who lived in the Time of Jesus were
better, Josephus can free them from this Mistake,
who describes their most horrid Crimes, and their
Punishments, which were heavier than any that
were ever heard of; and yet as he himself thinks,
(b] beneath what they deserved. Neither are we
to think better of the Council, especially when at
that Time the Members of it were not admitted,
according to the ancient Custom, by the Imposi
tion of Hands, but were wont to be chosen (c)
at the Will of great Men; as the Chief Priests ajso
were, whose Dignity was not now perpetual, (d) but
yearly, and oftentimes purchased. So that we ought
not to wonder that Men swelled with pride, whose
Avarice and Ambition were insatiable, should be
enraged at the Sight of a Man, who urged the most
holy Precepts, and reproved their Lives by theif
Difference from his. Nor was he accused of any
Thing, but what the best Men of old were: (e)
Thus Micaiah, who lived in the Time of Jehosophat,
was delivered to Prison, for resolutely asserting the
Truth against four hundred false Prophets, (f)
Ahab
(a) That he should be held a Captire, &c.] Jer. xxxviii.
(I,) Beneath- what they deserved, &c.] lie says no other
City ever endured such Calamities, nor was there ever any Age
so fruitful of all Kinds of Wickedness. The Jews brought
greater Mischiefs upon themselves than the Romans did, who
came to expiate their Crimes.
(c) At the Will of great Men, &c.] Joscphm XIV. p.
((]) Bat yearly and oftentimes purchased, &c.] Josephus
XVIII. 3, and 6.
(?) Thus Micaiah, &c.] 2 Kings xxii.
(/). Ahab charged Elijah, &c.] .1 Kings y.\ in. 17- Ahab
said to Elijah, Art not thou he that troubles Israel ? And thus the
High
Sect. 20.] CHRISTIAN RELIGION. 255
Ahab charged Elijah, just as the Chief Priests did
Jesus, with being a Disturber of the Peace of
Israel, (a) And Jeremiah was accused, as Jesus
was, of prophesying against the Temple. To
which may be added, what the ancient Hebrew
Teachers (b) have left us in Writing, that in the
Times of the Messiah, Men would have the Im
pudence of Dogs, the Stubbornness of an Ass,
and the Cruelty of a wild Beast. And God him
self, who saw 1 ng before, what Sort of Men many
of the Jews would be in the Times of the Messiah,
foretold that they (c) who were not his People,
should be admitted to be his People, (d) and that
out of every City and Village of the Jews not
above one or two should go up to the Holy Moun
tain ; but that what was wanting in their Number
should be filled up by Strangers. And also (e)
that the Messiah should be the Destruction of the
Hebrews; but that this Stone, which was rejected
by the Master-Builders, should be put in the Chief
Place, to hold the whole Fabric together.
High Priests said of Jesus, Luke xxiii. 2. We found this Man a
Troubler of Israel.
(a) And Jeremiah was accused, &c.] Jer. vii. 4, and follow
ing, xxvi. 6, 11.
(6) Have left us in Writing, &c.] See the Talmud concern
ing the Council ; Kdmboth and Sota. R. Solomon on the fore-
mentioned Title, concerning the Council, c. Helech, and the
Talmud, entitled concerning Weights. And also the Tradition
of Rabbi Judah, in the Gemara, on the same Title, concerning
the Council, c. Htlech. " At that Time, when the Son of
David shall come, the House that was appointed of God, shall
be made a Brothel-House." See Jeremiah x. 21. xix. 14-.
(Here was a great Mistake, for the Manoreth was put instead
of the Gemara, for these Words are to be found in the Gemara,
Chap. XI. entitled concerning the Council. " At the Time
" when the Son of Datid shall come, the House of assembling
" together, ivnn rvn, shall be made a Brothel-House." Ed.
Cocceius, Sect. 27- Le Clerc.)
(c) Who were not his People, &c.]J Hosea ii. 24.
(d) And that out of every City. &c.] Jerem. iii. 14, 17. and
Isaiah Hii.
(e)That the Messiah should be the Destruction, &c.] Isaiah
iii. 14. Psalm cxviii. 22. SECT.
256 OF THE TRUTH OF THE [Book V.
SECT. XXI.
An Answer to the Objection of the Christians wor
shipping many Gods.
It remains that we answer two Accusations,
which the Jews assault the Doctrine and Worship
of the Christians with. The first is this; they affirm
that we worship many Gods : But this is no more
than an odious Explication of a Doctrine which ap
pears strange tethem. For there is no more Reason
why this should be objected against the Christians,
(a) than against Philo the Jew, who often affirms,
that there are three Things in God ; and he calls the
Reason (b) or Word of God, the Name of God > (c) the
0) Than against Philo the Jew, &c.] Concerning the Sa
crifices of Abel and Cain. " When God, attended with his two
" principal Powers, Government and Goodness ; Himself, who
" is one only, being between them, he framed three Conceptions
" in the contemplative Soul ; each of which can by no Means
" be comprehended, fur his Powers are unlimited, they each
" contain the whole." Afterwards he calls Government,
Power ; and Goodness he calls Beneficence; and says, that they
are not pronounced by a pious Mind, but kept in silent Secrecy.
And the same we find in his Book of Cherubim. In the Second
Book of the Husbandly of Noah, he mentions Existence, the Go
verning Power, the Merciful Power. Maimonides, in the Begin
ning of his Book of Fundamentals, and after him Joseph Albo,
distinguish in God, that which understandeth ; that by -which any
thi/ig is understood; and the understanding. We find some
thing belonging to this Matter \nAbenesdras, or Gen. xviii. and
Maimonides s Guide to the Doubting.
(b) Or Word of God, &c.] In his Allegories, and of the
Contusion of Tongues.
(c) The Maker of the- World, &c.] In his Allegories: " His
" Word, by making Use oi which, as of an Instrument, he
" made the World." Concerning Cain : " The Word oi
" God was the Instrument by which it (the World) was made."
(The Word *oyoi might better be translated Reason, here in
Philo, as I have abundantly shown in the Dissertation on the
Beginning of St. John. I* Clerc.)
Maker
Sect. 21.] CHRISTIAN RELIGION.
Maker of the World (a) not unbegotten, as is God
the Father of all ; nor yet begotten in like Manner
as Men are : The same is likewise called (b) the
Angel, or the Ambassador, who takes care of the
Universe, by Philo himself ; and by (c) Moses the Son
of
(a) Not vnbegoltcn, as is God the Father of all, &c.] The
Place is in the Book entitled, Who shall inherit Divine Things*
The same Word is called by Philo, the Image of God, in his
Book of Monarchy: and in that of Dreams sent by God ; some
times tLrMt0^M) the itt Ambiance, as in the Boek entitled, The.
Wicked lay Snares for the Righteous. Sometimes s*pxrp, the
Form, as in Book II. of Agriculture. Compare John i. Heb. i. S.
(b) The Angel, or the Ambassador, &c.] He calls him Ayyj,
Pios, Angel, in his Allegories, and in his Book of Cherubin;
A0Kyy*s, Archangel, in his Book entitled, Who shall inherit
divine good Things, and in his Bok of the Contusion of Tongues.
And the same is called Angel, and nin, Jehovah, by R. Samuel
in Meckor Chahn.
(c) Moses the Son of Nehemannus, &c.] The learned Masius
has translated his Words thus, on the vth Chap, of Joshua :
" That Angel, to speak the Truth, is the Angel, the Re-
" deemer, of whom it is written, because my Name is in him.
That Angel, I say, Who said to Jacob, 1 am the God of
" Bethel. He of whom it is said, And God called Moses out
" of the Bush. And he is called an Angel, because he go-
" verns the World. For it is written Jehovah (that is, the
" Lord God} brought as out of Egypt; and in other Places, he
"sent his Angel, and brought us out of Egypt: Besides
" it is written, And the Angel of his Presence hath made
" them safe. Namely, That Angel which is the Presence of
God, concerning whom it is said, my Presence shall go be-
" fore, and I will cause thee to rest. Lastly, this is that An-
" gel of whom the Prophet said, And suddenly the Lord whoi*
" ye seek, shall come into his Temple, even the Angel
" of the Covenant, whom ye desire." And again, other
Words of the same Person to this Purpose : " Consider
diligently what those Things mean ; for Moses and the Is-
" raelites always wished for the first Angel ; but they could
" not rightly understand who he was. For they had it not
" from others, nor could they arrive fully at it by prophetic
" Knowledge. But the Presence of God signifies God him-
" self, as is confessed by aii Interpreters ; neither could any
" one understand those Things by Dreams, unless he were
f< skilled in the Mysteries of the Law. And again, " My
S Presence
2 5 OF THE TRUTH OF THE [Book V.
of Nehemannus : (a) Or against the Cabalists, who
distinguish God into three Lights, and some of
them by the same Names as the Christians do, of
the Father, Son or Word, and Holy Ghost. And
to take that, which is chiefly allowed amongst all
the Hebrews : That Spirit by which the Prophets
were moved, is not any created Thing, and yet it is
distinguished from him that sent it; as likewise that
which is (6) commonly called the Schechinah. Now
(c) many of the Hebrews have this Tradition, that
that Divine Power, which they call IVisdom, should
dwell in the Messiah, (d) whence the Chaldee Para
ph rast
Presence shall go before, that is, the Angel of the Covenant
whom ye desire, in whom my Presence will be seen. Ot
whom it is said, I will hear thee in an acceptable Time; tor
< my Name is in him, and I will make thee to rest; or 1 will
cause him to be kind and merciful to thee. Nor shall he
euide thee by a rigid Law, but kindly and gently." Cora-
pare with this, what we find in Manasses Conciliator, in the
XlXth Quest, on Genesis. (The Name of this Rabbi s father
may better be pronounced Nachman, for it is written fom,
Nathman.)
(a) Or against the Cabalists, &c.] See the Appendix to
Schindkr s Hebrew Lexicon, in the Characters . And the
Book called Schep-tal says nnBD Sipcroth. dumber in God
does not destroy his Unity.
(b) Commonly called the Schechinah, &c.] And they distm-
cuish it fiom the Holy Ghost. See the Jerusalem Gemara, en
titled concerning Instructions, Chap. 3. And ^Babylonish
Gemara, entitled Jomach 1. R. Jonathan in his Preface to
Ecka Rabbathi, says, that the Schechinah remained three Years
and a Half upon Mount Olivet, expecting the Conversion of
the Jem ; which is very true, if we apprehend him right.
(c) Many of the Hebrews hare this Tradition, &c.] Rabbi
Solomon, on Genesis xix. 18. acknowledges, that God can take
upon him human Nature, which he thinks was formerly done
for a Time , to which agrees the Talmud, entitled Schebnotk
and Sabbathoth.
Id) Whence the Chaldee Paraphrast, &c.] As Hosea : xu.
(But they are mistaken who think that the Chaldee Paphra*t
( means any Thing else by the Name of God, but God himself;
a very learned Man hath shewn, in the Balance / ^J
Sect. 21, 22.] CHRISTIAN RELIGION. 259
phrast calls the Messiah, the Word of God ; as the
Messiah is also called by David, and others, (a)
by the venerable Name of God, (b) and also of
the Lord.
SECT. XXII.
And that human Nature is worshipped by them.
TO the other Objection they make against us,
namely, that we give the Worship due to God,
to a Being made by God ; the Answer is ready :
For we say, that we pay no other Worship or Ho
nour to the Messiah, (c) but v^at we are command
ed in Psalm ii. and ex. the former of which was
fulfilled in David only in an incomplete Manner,
and belonged more eminently to the Messiah, (d)
as David Kimchi, a great Enemy to the Christians,
acknowledges ; and the latter cannot be explained
of any other but the Messiah : For the Fictions of
published in the Year 1700, a long Time after the Author s
Death." (Le Clerc.)
(a) By the venerable Name of God, &c.] Namely, mn Je
hovah; Jonathan and David Kimchi, on Jeremiah xxiii. 6". with
which agrees Abba in Ecka Rabbathi, niNr nin, Jehovah 6 a-
baoth, Zachariah xiv. 16. The Talmud in Taanith from Isaiah
xxv. 9. saith, in that Time Ged, nin> Jehovah, shall be shewn
as it were with the Finer.
(b) And also of the Lord, &c.] O n^N Elohim, Psal. xlv. 7.
which Psalm, the Chaldee Paraphrast there owns, treats of the
Messiah, as he did before in that Place of Isaiah now cited,
Also jn Adonai in Psalm, ex. which treats of the Messiah,
as will presently appear.
(c) But -what we are commanded, &c.] The very learned
Rabbi Saaida explains these Places, and Zachariah, ix. 9. of
the Messiah,
(d) As David Kimchi, &c.] This same Second Psalm is ex
pounded of the Messiah, by Abraham Esdras, and R. Jonathan
in Eertsith Rabba,
s2 the
260 OF THE TRUTH OF THE [Book V.
the latter Jews; some ofdbrakam, some of David,
and others of Hezekiah ; are very trifling. The //<?-
b-ew Inscription shews us, that it was a Psalm of
David s own. Therefore what David says was said
to his Lord, cannot agree to David himself, nor to
Hezekiah, who was of the Posterity of David, and
no Way more excellent than David. And Abra
ham had not a more excellent Priesthood ; nay,
MelcUsedech gave him a Blessing, (a) as inferior to
himself. But both this, and that which is added,
concerning (b) a Scepter s coming out of Sion, and
extending to the most distant Places, plainly agrees
to the Messiah ; (c) as is clear from those Places
which, without Doubt, speak of the Messiah ; nei
ther did the ancient Hebrews and Paraphrasts un
derstand them otherwise. Now that Jesus of Naza
reth was truly the Person, in whom these Things
were fulfilled, I could believe upon the Affirmation
of his Disciples only, upon the Account of their
great Honesty; in the same Manner as the Jews
believe Moses] [without any other Witness m those
Things which he says were delivered to him from
God (ft But there are very many and very strong
Arguments besides this, of that exceeding Power
which we affirm Jesus to have obtained. He him-
Telf was seen by many after he was restored to
Sfe He was seen to be taken up into Heaven :
MoreoverDevils were cast out, andDiseases healed,
K Name only ; and the Gift of Tongues was
gLn to his Disciples; which Things Jesus him-
(a) As inferior to himself. ; fccj . And received the Tithe of
him by a Sacerdotal Right, Gen. xiv. 19, 20.
cori* out o/Sion, &C.]
c As is clear from those Places,^] As Gen**s xhx. 10.
Book. self
Sect. 22.] CHRISTIAN RELIGION. 2(>i
self promised, as Signs of his Kingdom. Add to
this, that his Scepter, that is, the Word of the
Gospel, came out of Sion, and, without any human
Assistance, extended itself to the utmost Limits
of the Earth, by the Divine Power alone ; and
made Nations and Kings subject unto it, as the
Psalms expressly foretold. The Cabalistical Jews
(a) made the Son of Enoch a certain middle Per
son betwixt God and Men, who had no Token of
any such great Power. How much more reason
able then is it, for us to do it to him who gave us
such Instructions ! Neither does this at all tend to
the lessening of God the Father, (b) from whom
this Power of Jesus was derived, (c) and to whom
it will return, (d) and whose Honour it serves.
(a) Made the Son of Enoch, &c.] The Name which the
Hebrews give him, is, >1iflt3 i3 Metator. So the Latins call him,
who prepares the Way for the King. Thus Lucan,
As Harbinger to the Hesperian Fields, I boldly come.
Vegetius, Book II. says, " They were called Metatores, Har-
" bingers, in the Camps, who went before and chose a Place
* nt for the Camp." And thus Suidas : Mtritrvf, " A Har-
" binger, is a Messenger who is before from the Prince."
(The Rabbies rather call it Metatron ptom:>, concerning
which, See John Buxtorf s Chaldee and Rabbical Lexicon.)
(b) From -whom this Power, &c.] As himself confesses,
John v. 19, 30, 36, 43. vi. 36, 57. viii. 28, 43. x. 18, 2p.
xiv. 28, 31. xvi. 28. xx. 21. And the Apostle to the Heb.
v. 5. Rom. vi. 4. 1 Cor. xi. 4.
(c) And to whom it will return, &c.] As the Apostle con
fesses, 1 Cor. xv. 24.
(d) And whose Honour it serves, &c.] John xiii. 31. xiv. 13.
Rom. xvi. 27. Therefore the Talmud, entitled concerning the
Council, denies Jesus to be the Name of an Idol; seeing the
Christians in honouring him have a Regard to God the Maker
of the World.
SECT.
262 OF THE TRUTH OF THE [Book V
SECT. XIII.
The Conclusion of this Party with a Prayer for the
Jews.
IT is not the Design of this Treatise, to exa
mine more nicely into these Things : nor had we
treated of them at all, but to make it appear that
there is nothing in the Christian Religion, either
impious or absurd, which any Man can pretend
against embracing a Religion recommended by so
great Miracles, whose Precepts are so virtuous,
and whose Promises are so excellent. For he who
has once embraced it, ought to consult those
Books, which we have before shewn to contain
the Doctrines of the Christian Religion, for parti
cular Questions. Which that it may be done,
let us beseech God, that he would enlighten the
Minds of the Jews with his own Light, and ren
der those Prayers effectual, (a) which Christ put
up for them, when he hung upon the Cross.
(a) Which Christ put up for them, fcc.] Luke xxiii. 34.
EOOK
CHRISTIAN RELIGION. 26*2
BOOK VI.
SECT. I.
A Confutation of Mahometanism : the Original
thereof.
INSTEAD of a Preface to the Sixth Book,
which is designed against the Mahometans; it
relates the Judgments of God against the Chris
tians, down to the Original of Mahometanism ;
namely, (a) how that sincere and unfeigned Piety,
which flourished amongst the Christians, who
were most grievously afflicted and tormented, be
gan by Degrees to abate ; after Constantine and the
following Emperors had made the Profession of
the Christian Religion not only safe but honour
able ; but having as it were (b] thrust the World
into the Church, first, (c) the Christian Princes
(a) How that sincere and unfeigned Piety, &c.] See Ammia-
nus Marce/lim/.t, at the End of the Twenty-first Book concern
ing Consfantius : " And above all, he was very ready to take
away what he had given ; confounding the Christian Reli
gion, wiiich is perfect and sincere, with old Wives Fables ;
by more intricately searching into which, rathor than seriously
settling them, he caused a great many Differences : which
spreading further, he kept up by quarrelling about Words ,
that the Body of Prelates, who were the public Pack-horses,
running here and there in Synods, as they call them, might
cut the Nerves of their Carriage ; by endeavouring to make
every Rite conformable to their own Opinion."
(b) Thrust the World into the Church, &c.] See what is ex
cellently said about this, in Chrysostom s Second Moral Dis
course on the xiith Chapter of 2 Car. after Ver. 10.
(c) The Christian Princes -waged War, &c.] It is a commend
able Saying of Mercian in Zonoras, " That a King ought not
" to take up Arms, so long as he can maintain Peace.
waged
26i OF THE TRUTH OF THE [Book VI.
waged War without Measure, even when they
might have enjoyed Peace, (a) The Bishops quar
relled
(a) The Bishops quarrelled with each other, &c.] Ammiamts,
Book XXVII. " The Cruel Seditions of the quarrelsome Peo-
" pie, which gave Rise to this Business, frighted this Man
" also (Viventivs, chief Commissioner of the Palace). Damasus
" and Ursicmus, being above all reasonable Measure de-
* sirous of seizing the Episcopal Chair, contended with each
" other most vehemently by different interests ; their Ac-
" complices on each Side carrying on their Differences as far
" as Death and Wounds , which Vvcentius not being able to
" correct or soften, being compelled by a great Force, re-
" tired into the Suburbs ; and Damasus overcame, in the
" " Contest, the Party which favoured him, pressing hard.
" And it is evident, that in the Palace of Sidnius, where
" the Assemblies of the Christian used to be, there were;
* found the dead Bodies of ne hundred and thirty-seven, slain
"=m one Day; and it was a long Time before the enraged
" common People could be appeased. Nor do I deny, when
" I consider the City s Pomp, but that they who are desirous
" of such Things, may lawfully contend, by stretching their
" Lungs to ^he utmost in order to obtain what they aim at.
Because when they are arrived at it, thev uiit be so secure,
that they may enrich themselves with the Gifts of Matrons,
may sit and ride in their Chariot*, be neatly dressed, have
large Feasts provided, insomuch that their Banquets will
exceed the Royal Tables ; but such Persons might have
" been more truly happy, if they had despised the Grandeur
" of the City, which flattered their Vices ; and had lived
* after the Manner of some of the Provincial Bishops, whose
" sparingness in eating and drinking moderately, and Mean-*
* ness in Clothes, and Eyes fixed on the Ground continually^
<( recommend them as pure and modest to the Deity, and to
" those that Worship him." And a little after j " The Chief
" Justice, whilst he takes Care of the Government in a
" higher Degree 3 amongst other Things, by manifold Acts
ft of Integrity an 1 Goodness, fer which he has been famous
" from the Beginning of his Youth, has obtained that which,
" seldom happens ; that at the same Time that he is feared
" hedoes not lose the Love of his Subjects ; which is seldom
" very strong towards those Judges they are afraid of. By
t( whose Authority and just Determinations of Truth, the
" Tumult, raised by the Quarrels of the Christians, was
" appeased ; and Ursic mus, being driven away, the Roman
" Subjects grew into a firm Peace jointly, and with one
" Mind ; which i& the GJory of an eminent Ruler, regu-
5 latins
Sect. 1.] CHRISTIAN RELIGION. 265
relied with each other most bitterly, about the
highest Places : And, as of old, the (a) preferring
the Tree of Knowledge to the Tree of Life, was
the Occasion of the greatest evils ; so then nice
Inquiries were esteemed more than Piety, (b) and
Religion
" lating many and advantageous Things." This was that Chief
Justice of whom Jerome tells a Story, not unworthy to be men
tioned here, to Pammackius, against the Errors of John of Jeru
salem. " The Chief Justice that died when he was designed for
" Consul, used to say jestingly to the holy Pope Damasus; Make
** me Bishop of the City of Rome, and I will be a Christian im-
* ; mediately." See also what the same Ammianus says, Book
XV. The African Council did not without reason admonish
the Bishop of the City of Rome thus : " That we may not seem
" to bring the vain Arrogance of the Age into the Church of
" Christ, which Affords the Light of Simplicity, and the Day
" of Humility, to them who desire to see God." To which
we may add the noble Epistles of the Roman Bishop Gregory,
truly stiled the Great, Book IV. 32, 34, 36. Book VI. 30.
Book VII. Indict. 1. Epist. 30.
(a) Preferring the Tree of Knowledge, &c.] Gen. ii. and Hi.
(/>) And Religion was made an Art, &c.} See what was be
fore quoted out of the Twenty-first Book of Ammianus. The
same Historian, Book XXIII. in the History of Julian, says,
* And that his Disposition of Things might produce a more
** certain Effect, having admitted the disagreeing Prelates of
" the Christians, together with the divided Multitude ,. into th
" Palace ; he admonished them that every one, laying aside
** their civil Discord, should apply himself without Fear to
" his Religion; which he urged the more earnestly, because
" Liberty is apt to increase dissensions, that he might have
" the less Reason to fear the common People, when they were
" all of one Mind, knowing that no Beasts are so mischievous
** to Mankind, as very many of the Christians were, who were
^so outrageous against one another." See also Procopius, in
the first of his Gothics, to be read with some Abatement
here, as- in other Places. " Ambassadors came from By~
" zuntium, to tbe Bishop of Rome, viz. Hypatius, Bishop of
" Ephesus, and Demetrius, Bishop of Philippi in Macedonia,
" concerning an Opinion, which was controverted amongst
" the Christians. Though I know what Opposition they
te made, yet I am very unwilling to Delate it ; for I think
" it the maddest Folly to- search nicely into the Nature of
" God,
266 OF THE TRUTH OF THE [Book VI.
Religion was made an Art. The Consequence of
which was, that after the Example of them (a) who
built the Tower of Babel, their rashly affecting
Matters, produced different Languages and Con
fusion among them ; which the common People
taking Notice of, many times not knowing which
Way to turn themselves, cast all the Blame upon
the Sacred Writings, and began to avoid them, as
if they were infected. And Religion began every
where to be placed, not in Purity of Mind, but
in Rites, as if Judaism were brought back again ;
and in those Things, which contained in them
(b) more of bodily Exercise, than Improvement of
* Goil, and wherein it consists; For, as 1 conceive, Man
" cannot fully comprehend human Things, much less those
* that appertain to the Divine Nature, I may therefore se-
" curely pass by these Things in Silence, and not di>rurb
t<r what they reverence. As for myself, I can say nothaig
* more of God, but that he is every Way good, and upholds
" all Things by his Power ; he that knows more, whether
* he be a priest or one of the common People, let him speak
" it." Gregoras, Book XII. cites the saying of Lys>s the
Pythagorean, and afterwards of Synesius ; " That talking
" Philosophy among the Vulgar, was the Cause oi Men s
" so much contemning divine Things." So also Book the
Xth, he much dissuades Men from such Disputes ; and speak
ing of the Latins of his time, he says, " I blame and con-
" demn the Italians highly, because they run into divine
"Matters with great Arrogance." Afterwards he adds;
" Amongst them the Mechanics utter the Mysteries of Di-
" vinity, and they are all as eager of reasoning syllogisti-
" cally, as the Cattle are of Food and Grass. Both they
*- who doubt of what they ought to believe rightly, and
" they who know not what they ought to believe, nor wha,t
<< they say they believe ; these fill all the Theatres, Forums,
" and Walks, with their Divinity, and are not ashamed to
" make the Sun a Witness of their Impudence."
(a) Who built the Tower of Babel, &c.] Gen. xi Mahomet
ofun reproaches these Controversies of the Christians, parti
cularly in Azoara, XXVI. XXXII.
(li) More of bodily Exercise, &c.] J Tim. iv. 8. Colos. ii
23.
the
Sect. 1.] CHRISTIAN RELIGION. 25?
the Mind ; and also in a violent adhering to () the
Party they had chosen ; the final Event of which
was, that there were every where a great many
(b) Christians in Name, but very few in reality.
God did not overlook these Faults of his Peo
ple ; but from the farthest Corners (c) of Scythia,
(d) and Germany, poured vast Armies, like a De
luge, upon the Christian World : And when the
great Slaughter made by these did not suffice to
reform those which remained ; by the just Permis
sion of God, (e) Mahomet planted in Arabia a
new Religion, directly opposite to the Christian
Religion ; yet such as did in a good Measure ex
press in Words, the Life of a great Part of the
Christians. This Religion was first embraced by
the Saracens, who revolted from the Emperor He-
radius ; whose Arms quickly subdued Arabia, Sy
ria, Palestine, Egypt, Persia ; and afterwards they
invaded Africa, and came over Sea into Spain.
But the Power of the Saracens was derived to
others, (f) particularly to the Turks, a very war
like People ; who after many long Engagements
(a) The Party they had chosen, &c.] Roman, x. 2. 1 Cor. i. 1 2.
and following Verses.
(6) Christians in Name, &c.] See Salvian, Book III. con
cerning the Government of God. " Excepting a very few who
" avoid Wickedness, what else is the whole Body of Christians
" but a Sink ef Vice?"
(c) O/ Scythia, &c.] Huns, Avari, Sabiri, Alani, Entha-
litcs, and Turks.
(d) And Germany, &c.] Goths, Endi, Gepidcr, Vandals
Franks, Burgundians, Swedes, Almains, Saxons, Varni, and Lom
bards.
(e) Mahomet planted in Arabia, &c.] Dr. Prideaux s Life of
Mahomtt, wrote in English, is very well worth reading pub
lished at London, Anno 16^7. Le Clerc.
(f) Particularly to the Turks, &c.] SeeLcundavius s History
of Turkey, and Laonicus ChalcucundHas.
with
268 OF THE TRUTH OF THE [Book VI.
with the Saracens, being desired to enter into a
League, they easily embraced a Religion agree*
able to their Manners, and transferred the Impe
rial Power to themselves. Having taken the Cities
of Asia and Greece, and the Success of their Arms
increasing, they came into the Borders of Hungary
and Germany.
SECT. II.
The Mahometans 1 Foundation overturned) in that
they do not examine into Religion.
THIS Religion, which was plainly calculated
for Bloodshed, delights much in Ceremonies,
(a) and would be believed, without allowing Li
berty to inquire into it : For which Reason the
Vulgar are prohibited reading those Books which
they account sacred ; which is a manifest Sign of
their Iniquity. For those Goods may justly be
suspected, which are imposed upon us with this
Condition, that they must not be looked into.
It is true indeed, all Mefi have not like Capacities
for understanding every Thing ; many are drawn
into Error by Pride, others by Passion, and some
by Custom : (b) But the Divine Goodness will not
allow
(a) And. would be believed, &c.] See the Alcoran* Azoara
XIII. according to the first Latin, Edition, which, for the
Reader s Sake, we here follow.
(6) But the Divine Goodness will not allow us, &c.] See the
Answer to the Orthodox, Question the Fourth, among the
Works of Justin: " That it is impossible for him not to find
" the Truth, who seeks it with all his Heart and Power; this
" our Lord testifies, when he says; he that asks receives, he
" that seeks shall find, and to him that knocks, it shall be
" opened." And Origen in his Thirteenth Book against
Celsus : " He ought to consider that he who sees and hears
" all Things, the common Parent and Maker of the Uni-
tf verse,
Sect. 2, 3.] CHRISTIAN RELIGION. 26$
allow us to believe, that the Way to eternal Salva
tion cannot be known by those who seek it, with
out any Regard to Profit or Honour ; submitting
themselves, and all that belong to them, to God,
and begging Assistance from him. And indeed,
since God has planted in the Mind of Man a
Power of judging; no part of Truth is more
v/orthy to employ it about, than that which they
cannot be ignorant of, without being in Danger
of missing eternal Salvation.
SECT. III.
A Proof against the Mahometans, taken out of the
sacred Books of the Hebrews and Christians ; and
that they are not corrupted.
MAHOMET and his Followers confess (a)
that both Moses (b} and Jesus were sent by God;
and that they who first propagated the Institution of
Jesus, (c) were holy Men. (d) But there are many
Things related m the Alcoran, which is the Law of
" verse, judges according to Men s Deserts, of the Disposition
** of every one that seks him, and is willing to worship him ;
" and he will render to every one of these the Fruit of bis
" Piety."
(a) That both Moses, &c.] Azoara V. XXI.
(fc) And Jesus, &c.] Azoara V. VII.
(c) Were holy Men, &c.] Azoara V. LXXI.
(d) But there are many Things related, &c.] As the Temple
of Mecha., built by Abraham, Azoara XI. And many other
Things of Abraham, Azoara XXXI. A confused History of
Gideon and Saul, Azoara III. Many Things in the History
of Exodus, Azoara XVII. XXX. and XXXVIII. Many
Things in the History of Joseph, Azoara XII. concerning
the Bivds cut in pieces by Abraham, and called to Life again,
Azoara IV. concerning Mary s being brought up with Zacha-
riah, Azoara V. concerning the Birds made of Clay by Jesus,
Ibid, and XIII.
Mahomet,
70 OF THE TRUTH OF THE [Book VI.
Mahomet, directly contrary to what is delivered by
Moses, and the Disciples of Jesus. To instance in
one Example out of many : All the Apostles and
Disciples of Jesus entirely agree in this Testimony,
that Jesus died upon the Cross, returned to Life
upon the third Day, and was seen of many : On
the contrary, Mahomet says, (a) that Jesus was pri
vately taken up into Heaven, and that a certain
Resemblance of him was fixed to the Cross; and
consequently Jesus was not dead, but the Eyes of
the Jews were deceived. This Objection cannot
be evaded unless Mahomet will say, as indeed he
does, (b) that the Books both of Moses, and of the
Disciples of Jesus, have not continued as they
were, but are corrupted ; but this Fiction we have
already confuted in the third Book. Certainly, if
any one should say, that the Alcoran is corrupted,
the Mahometans would deny it; and say, that was
a sufficient Answer to a Thing which was not
proved. But they cannot easily bring such Ar
guments for the Uncorruptness of their Book,
as we bring for ours, viz. that Copies of them
were immediately dispersed all over the World;
and that not like the Alcoran in one Language
only ; and were faithfully preserved, by so many
Sects, who differed so much in other Things. The
Mahometans persuade themselves, that in the xvith
Chapter of St. John, which speaks of sending the
Comforter, there was something written of Mz-
homet, which the Christians have put out : But
here we may ask them ; do they suppose this Al
teration of the Scripture to have been made after
the coming of Mahomet, or before ? It is plainly
impossible to have been done after the coming of
Mahomet, because at that Time there were extant
( <) That Jeans was privately taken up into Heaven, &c/J
A^tura XI.
(b) That the Books both of Moses, &c. J Azoara IX.
Sect. 3, 4.] CHRISTIAN RELIGION. 271
all over the World, very many Copies, not only
Greek, but Syriac, Arabic, and in Places distant
from Arabia., JEthiopic, and Latin, of more Versions
than one. Before the coming of Mahomet, there
was no Reason for such a Change ; for nobody
could know what Mahomet would teach: Further,
if the Doctrine of Mahomet had nothing in it
contrary to the Doctrine of Jesus, the Christians
would as easily have received his Books, as they
did the Books of Moses and the Hebrew Prophets.
Let us suppose on each Side, that there was no
thing written either of the Doctrine of Jesus, or
of that of Mahomet : Equity will tell us, that that
is to be esteemed the Doctrine of Jesus, in which
all Christians agree ; and that the Doctrine of
Mahomet, in which all Mahometans agree.
SECT. IV.
From comparing Mahomet with Christ.
LET us now compare the Adjuncts and Cir
cumstances of each Doctrine together, that we
may see which is to be preferred to the other:
And first let us examine their Authors. Mahomet
himself confessed (a) that Jesus was the Messiah
promised in the Law and the Prophets ; he is
called by Mahomet himself (b} the Word, (c)
Mind, (d) and Wisdom of God j he is also said
(a) That Jesus was the Messiah, &c.] Azoara XXIX.
(6) The Word, c.] Azoara V. and XI. and in the Book of
Mahomet s Doctrine ; Enthymius Zigabenus, in his Disputations
against the Saractns, says, that Jesus is called by- Mahomet,
" the Word and Spirit of God."
(c) Mind, &c.] Azoara IV. XL XXIX. and in the fore-
mentioned Book.
(d) And Wisdom, &c.] In the forecited Places,
by
272 OF THE TRUTH OF THE [Book VI.
by him, (a) to have had no Father among Men.
Mahomet is acknowledged, by his own Discipleg,
(#) to have been begotten according to the com
mon Course of Nature. Jesus led an innocent
Life, against which no Objection can be made*
Mahomet (c) was a long Time a Robber, (d)
and always effeminate, (e) Jesus was taken up-
into Heaven, by the Confession of Mahomet ;
but Mahomet remains >in the Grave. And now
can any one doubt which to follow ?
SECT. V.
And the Works of each of them.
LET us now proceed to the Works of each
of them, (f) Jesus gave sight to the Blind, made
the Lame to walk, and recovered the Sick ; nay,
as Mahomet confesses, he restored the Dead to
Life : Mahomet says, (g) that he himself was not
sent with Miracles, but with Arms; however, there
were some afterwards, who ascribed Miracles to
(a) To have had no Father amongst Men, &c.) Azoara XXXI.
. (b) To have been begotten, &c.J See the Book of Ma/iomefs
Generation.
(e) Was a long Time a Robber, &c.] See Mahomet s Chroni-
ton, translated out of Arabic. Sec a Dispute betwixt a Saracen
*nd a Christian, published by Peter, Abbot of Clugny.
(d) And always effeminate, &c.] Azoara XLII. XLIIT,
LXXV. and LXXVI. See the forementioned Disputation.
^e) Jesus was taken itp into Heaven, &c.] Azoara XI,
(f) Jesus gave Sight to the Blind, &rc.] Azoara V. XII.
(g) That he himself was not sent with Miracles, &c.l Azoara
III. XIV. XVII. XXX. LXXXI. Concerning this Matter, see
the Life of Mahomet, published in English, by the learned Dr.
Prideaux, P. 30. where he shews at large, that tire false PiO*
phet dared not boast of any Miracles. Lc Clcrc.
him,
Sect. 5, 6."} CHRISTIAN RELIGION. 273
him but what were they? None but such as might
easily be the Effects of human Art? as that of
the Dove flying to his Ear; or such as had no
Witnesses, as that of the Camel s speaking to him
by Night; or else such as are confuted by their
own Absurdity; (a) as that of a great Piece of the
Moon falling into his Sleeve, and sent back again
by him, to make the Planet round. Who is there
that will not say, but that in a doubtful Cause, we
are to stick to that Law, which has on its Side the
most certain Testimony of the Divine Approba
tion? Let us also examine them, who first em
braced each of these Laws.
SECT. VI.
And of those who first embraced each of these Religions.
THEY, who embraced the Law of Christ, were
Men who feared God, and led innocent Lives;
and it is not reasonable that God should suffer such
Persons to be deceived with cunning Words, or
with a Shew of Miracles. () But they who first
embraced
T PieC f the Moon > &c -l zoara,
LXIV. bee this Fable more at large, in the Chapter Ctramw,
vt Lantacuzenus s Oration against Mahomet, Sect. 23.
(b) But they who Jirst embraced Mahometanism, &c.] This
the Word Saracen shews, which signifies Robber. See Scali-
ger * Emendation of the Times, Book III. Chap, of tiu Arabian
Period. The first Followers of Mahomet were indeed truly
Robbers; but the Arabian Word, to which Scaliger refers,
signifies to steal privately, not to rob; nor is it credible that
they would take upon themselves such an infamous Name-
not to mention that this was more ancient than Mahomet, for
we find it in Ptolemy and P kilos torgius; wherefore I rather fol
low the Opinion of those who deduce the Name of Saracen
from the Word piu> Schark, which signifies Eastern, whence
comes |pi Shar/mn, Saracens, or People dwelling in the East,
as the Arabians are called in Scripture. About which see Ed-
^ vard*
27* OF THE TRUTH OF THE [Book VI.
-embraced Mahometanism, were Robbers, and Men
void of Humanity and Piety.
SECT. VII.
And of the Methods ly which each Law was fro-
pagated.
NEXT let us see the Methods by which each
Religion, was propagated. As for the Christian
Religion, we have already said several Times,
that its Increase was owing to the Miracles not
only of Christ, but of his Disciples and their
Successors; and also to their patiently enduring of
Hardships and Torments. But the Teachers of
Mahomet anism did not Work any Miracles, did not
endure any grievous Troubles, nor any severe
Kinds of Death for that Profession, (a) But that
Religion follows where Arms lead the Way, it is
the Companion of Arms ; (b) nor do its Teachers
bring any other Arguments for it, but the Success
of War, and the Greatness of its Power; than
which nothing is more fallacious. They them
selves condemn the Pagan Rites, and yet we know
how great the Victories of the Persians, Macedo
nians, and Romans were, and how far their Enemies
extended themselves. Neither was the Event of
War always prosperous to the Mahometans; (c)
there are remarkable Slaughters which they have
received
taard Pocock on the Specimen of the History of the Arabians
in the Beginning. Le Clerc.
(a) But that Religion follow* where Arms lead the Way, &c.]
Jzoara, X. XVIII. XXVJ.
(b) Nor do its Teachers bring any other Arguments, &c.]
Azuara, XXXIII. XJLV1I.
(c) There are remarkable Slaughters, &c.] And greater
5nce th Time of Grotius. For they were driven, after many
Slaughters,
Sect. 70 CHRISTIAN RELIGION. 275
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 such uncertain Turns, and which may be com
mon both to good and bad: And so much the
less, because their Arms were unjust, (a) and often
taken up against a People who no Ways disturbed
them, nor were distinguished for any Injury they
had done ; so that they could have no Pretence
for their Arms, but Religion, which is the most
profane Thing that can be; (I) for there is no
Worship of God, but such as proceeds from a
willing Mind. Now the Will is inclined only by
Instruction and Persuasion, not by Threats and
Force. He that is compelled to believe a Thing,
does not believe it ; but only pretends to believe
it, that he may avoid some Evil. He that would
extort Assent, from a Sense of Evil or from Fear,
shews by that very Thing, that he distrusts Argu
ments. And again, they themselves destroy this
very Pretence of Religion, when they suffer those
Slaughters, from the Austrian Dominions, from Hungary,
Transylvania, and Peloponnesus, not many years since. And
since that Time the Turkish Empire seems to decrease. In the
Year 1715, after these short Notes were first published, the
Turks recovered the Morea, which was poorly defended by the
Venetian Governors; but in the following Year, 17l6, whea
they attempted to invade Hungary and the Island of Corsica,
they were, first, overthrown in a great Fight by the Germane,
under the command of Prince Eugene of Savoy, and Jost 2V-
meswaer, which was forced to yield after a stout Siege j theu
being repulsed by the Valour ot Count Schulembourg, uot with
out Loss, they retired to their Fleet. While I was writing this,
April 1717, they threatened they would attempt the same again
with new Forces, but the Germans did uot seem to be much af
fected with it. Le Clerc,
(a) And often taken up against a People, &c.] Azoara XIX,
(6) For there is no Worship of God, &c.] Lactantius, Book X-
Chap. 20. " For there is nothing so voluntary as Religion :
" In which if the Mind of the Sacrificer goes con^ary, it is
" taken away ; there remains none,"
T 2 who
OF THE TRUTH OF THE [Book VI.
who are reduced to their Obedience, to be of what
Religion they please: nay, (a) and sometimes they
openly acknowledge, that Christians may be saved
by their own Law.
SECT. VIII.
And of their Precepts compared with one another.
LET us also compare their Precepts together.
The one commands Patience, nay, Kindness, to
wards those who wish ill to us : The other Re
venge. The one commands that the Bonds of Ma
trimony should be perpetual, that they should
bear with each other s Behaviour ; (b) the other
gives a Liberty of separating : Here the Husband
does the same himself, which he requires of his
Wife ; and shews by his own Example, that Love
is to be fixed on one. (c) There, Women upon
Women are allowed, as being always new Incite
ments to Lust. Here, Religion is reduced inward
ly to the Mind; that being well cultivated there,
it may bring forth Fruits profitable to Mankind;
there, almost the whole Force of it is spent (d) in
Circumcision, (e) and Things indifferent in them
selves. Here, a moderate Use of Wine and Meat
is allowed : (/) There the eating Swine s Flesh,
() And sometimes they openly acknowledge, &c."]Azoara, Land
XII. The Book of the Doctrine of Mahomet; see Enthymws.
(6) The other ghes a Liberty of separating, &c.] See Enthy-
mius and others who have wrote of the Turkish Affairs.
(c) There, Women upon Women, &c.] Azoara, III. VIII.
IX. XXX. LII.
(d) In Circumcision, &c.} See also Bartholomew Georgivitius
of the Rites of the Turks.
(e) And Things indifferent in themselves, &c.] As Washings,
Azoara, IX. See also Enthymius.
(/) There the eating Swine t Flesh, Arc.] Azoara, II. XXVI.
and
Sect. 8, 90 CHRISTIAN RELIGION. 277
and (a) drinking Wine, is forbidden ; which is
the great Gift of God, for the Good of the Mind
and Body, if taken moderately. And indeed it is
no Wonder, that Childish Rudiments should pre
cede the most perfect Law, such as that of Christ
is; but it is very preposterous, after the Publica
tion thereof, to return to Figures. Nor can any
Reason be given, why any other Religion ought to
be published, after the Christian Religion, which
is far the best.
SECT. IX.
A Solution of the Mahometans Objection concerning
the Son of God.
THE Mahometans say, they are offended, because
we ascribe a Son to God, who makes no use of a
Wife; as if the Word Son, as it refers to God,
could not have a more divine Signification. But
Mahomet himself ascribes many Things to God, no
less unworthy of him, than if it were said he had a
Wife; for instance, (b) that he has a cold Hand,
and that himself experienced it by a Touch ; (c)
that he is carried about in a Chair, and the like.
Now we, when we call Jesus the Son of God, mean
thesame Thing that he did, (d) vvhen he calls him
the Word of God: for the Word is in a peculiar
(a) And drinking Wine, &c.] See Enthymius, and others,
who have wrote of the Affairs of the Saracens.
(fc) That he has a cold Hand, c.] See the Place in Richardus
against the Mahometans, Ch. 1. and 14. and in Cantacuzejiits,
in the Second Oration against Mahomet, Sect. XXVIII. and in
the Fourth Oration, not far from the Beginning.
(c) That he is carried about in a Chair, &c.] In the same
Place.
((/) When he calls him the Word of God, &&lt;c.] See above.
Manner
278 OF THE TRUTH OF THE [Book VI.
Manner (a) produced from the Mind : To which
we may add, that he was born of a Virgin, by the
Help of God alone, who supplied the Power of a
Father; that he was fcaken up into Heaven by the
Power of God; which Things, and those that Ma~
hornet confesses, shew, () that Jesusmay, and ought
to be called the Son of God, by a peculiar right.
SECT. X.
There are many absurd Things in the Mahometan
Books.
BUT on the other Hand, it would be tedious to
felate how many Things there are in the Mahome
tan Writings, (c) that do not agree to the Truth
of History ; and how many that are very ridicu
lous. Such as (d) the Story of a beautiful Woman,
who learnt a famous Song from Angels overtaken
with Wine ; by which she used to ascend up into
Heaven, and to descend from thence ; who when
she was ascended very high into the Heavens, was
(a) Produced from the Mind, &c.] See Plato in hisBaivjuet
and Aburbtintt in bis Dialogue, which is commonly called that
of Leo Htbrceus. See Enthymius concerning this Matter, in
the forementioned Dispute, where he says, " In like Manner
" as our Word proceeds from the Mind, 4~c." And Cardinal
Ousa, B<uk I. Chap. 13, fyc, against the Mahometans ; and
RichardtiA, Chap $ and 1 5.
(^>) That Jesus may and ovght to be called, &c.] Luke i. 35.
John x. 56. Actsi\i. 13,, 14, 15. xiii. 33. Htb. i. 3. v. 5. In
the forementioned Book of the Doctrine of Mahomet, Jesus is
brought in, calling God his Father.
(c) lhat do not agrte to the ! ruth of History, &c.] As that o^
Altxander the Great, who came to a Fountain where the Sun
stood still. Aioat a XXVIil. concerning bolomon, XXXVII.
(d) Tie Story cf a beautiful Woman, &c.] This Fable is in
the Book of the Doctrine of Mahomet, taken out of the Book
of Enarrations. See also Cantacvzenus y in his Second Oration
against Makomet, Chap. 15,
Sect. 10, 11.] CHRISTIAN RELIGION. 279
apprehended bv God, and fixed there, and that she
is the Star Venns. Such another (a) is that of the
M- u^< in Noalis Ark, that sprung out of the Dung
of an El -phant; and on the contrary, () that of
a Cat bred out of the Breath of a Lion. And par
ticularly, (e) that of Death s being changed into a
Rain, uhich was to stand in the middle Space be
twixt Heaven and Hell ; and (d) thai of getting
rd of Banquets in the other Life by Sweat ; and
(e) that of a Company of Women s being appoint
ed to every one, for sensual Pleasure. Which
Things are really all of them such, that they are
deservedly given over to Senselessness who can
give any Credit to them, especially when the Light
of the Gospel shines upon them.
SECT. XI.
The Conclusion to the Christians; who are admonished
of their Duty upon Occasion of the foregoing Things.
HAVING finished this last Dispute, I come now
to the Conclusion, which regards not Strangers,
but Christians of aH Sorts and Conditions; briefly
shewing the Use of those Things which have been,
hitherto said; that those which are right may be
done, and those which are wrong may be avoided.
(a) Is that of the Mouse, &c.] This is in the foj;eraentioned
Book of the Doctrine of Mahomet.
(b) Of a Cat, &c.] In the same Book.
(c) Of Death s being changed into a Ram, Sec.] In the End of
the forementioned Book of the Doctrine ot Mahomet.
(d) Of getting rid of Banquets, &c.] In the forecited Book
of the Doctrine of Mahomet.
(e) Of a Company of Women s, Src.] See what was above al
lodged on the second Book.
First,
2SO OF THE TRUTH OF THE [Book VI.
First, (a) that they lift up undefiled Hands to that
God (b) who made all Things, visible and invisi
ble, out of nothing; (c) with a firm Persuasion that
he takes Care of Mankind, (d] since 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: (/) That they should trust
not only on God the Father, but also on Jesus,
since there is (g) none other Name on Earth, by
which we can be saved ; (k) which they will rightly
perform, if they consider that not they, who call
one by the Name of Father, and the other by the
Name of the Lord, shall liveeternally ; butthey who
conform their Lives to his Will. They are more
over exhorted, carefully to preserve (; ) the Holy
Doctrine of Christ, as a inost valuable Treasure ;
(o) That they lift up undefiled Hands, &c.] 1 Tim. ii. James
iv. 8. Tcrtullian in his Apology: " Thither the Christians
" direct their Eves, \vith Hands extended, becau.se innocent;
" with Head uncovered, because they are nut ashamed : with-
" out any Instructor, because from our Heart we pray for all
" Emperors, that they may enjoy a long Life, a secure Go-
" vernraent, a safe House, courageous Armies, a faithful
" Senate, an honest People, and a peaceful Land."
(6) Who made all Things, &c.] Coins, i. 1(5. Heb. xi. 3.
Acts iv. 24. 2 Mac. vii. 28.
{c) With a Jirm Persuasion, &c.] 1 Pet. iii. ll.v. 7.
(d) Since not a Sparrow, &c.] Matt. x. 2.9.
(e) And that they do not fear them, &c.] Matt. x. 28. Luke
xii. 4.
(/) That they should trust, &c.] John xiv. 2. Heb. xiv. 15,
16. Ephes. iii. 12, and 1?.
(g) None other Name on Earth, &c.] Acts iv. 12.
(h) Which they will rightly ferfuun, &c.] John viii. 43, and
following. Matt.v ii.Zl. John \v. U. 1 John ii. 3, 4.
(?) The ho y Ductrine of Christ, &-c.] Matt. xiii. 44, 45.
1 Cor. iv. 7. 1 Tinh vi. 20. 2 Tim. i. 14.
and
Sect. 11.] CHRISTIAN RELIGION. 281
and to that End, (a) often to read the sacred Writ
ings: by which no one can possibly be deceived,
who has not first deceived himself, (b) For the
Au hors of them, were more faithful, and more
full of the Divine Influence, than either willingly
to deceive us in any necessary Truth, or to hide it
in Obscurity; but we must bring (c) a Mind pre
pared to obey, which if we do, (d) none of those
Things will escape us, which we are to believe,
hope, or do ; and by this Means, (e) that Spirit
will be cherished and excited in us, which is given
us as (/) a Pledge of future Happiness. Further,
they are to be deterred from imitating the Hea
then: First, (g) in the Worship of false Gods, (h)
which are nothing but empty Names j (* ) which
(a) Often to read the Sacred Writings, &c.] Colos. iii. 16.
I The*, v. 37. Rev. i. 3.
(b) For the Authors of them were more faithful. &c.] Ter-
tullian speaks thus concerning the Heretics in his Prescrip
tion: "They were wont to say, that the Apostles did not
" know all Things; being actuated by the same Madness, by
" which they again change, and say that the Apostles did in-
" deed know all Things, but did not deliver all Things to
" all Men; in both of which they make Christ bubject to Re-
" proach; who sent Apostles either not well instructed, or
" not very honest." See what there follows, which is very
useful.
(c) A Mind prepared to obey, &c.] John rii. 17. v . 44.
Matt. xi. 25. Philip, iii. 15. 2 Pef.iii. 16 . Hosca xiv. 10.
(d) None of those Things will escape us, &c.] 2 Tint. H. 15
16. John xx. S; . 1 Vet. i. 23.
(e) That Spirit will be cherished, &c.] 2 Tim. vi. 1 Tkcs
v. 19.
(/) A Pledge of future Happiness, &c.] Ephes.l 14. 2 Cor
i. 22. v. 3.
(g) In the Worship of false Gods, &c.] I Cor. viii. 5, 6.
(h) Which are nothing but empty Names, &c.] In the same,
v. 4. x. 19.
( ) Which till Angels make use of, &c.] 2 Cor. x. 20. Rev.
is. 2.
evil
2*2 Of THE TKVH&Qt THE [Book VI.
evil Angels make use of (0) to turn us from the
Worship of the true God; wherefore (b) we can-
not partake of their Rites, and at the same Time
be profited by the Sacrifice of Christ. Secondly,
(c) in a licentious Way of living, having ro other
Law but what Lust dictates, (d) which Christians
ought to be farthest from; because they oupht
not only (*-) far to exceed the Heathen; (/) but
also the Scribes and Pharisees among the Jews\
whose Righteousness, which consisted in certain
external Acts, was not sufficient to secure them
a heavenly Kingdom. (g) The Circumcision
made with Hands availeth nothing now, but that
other internal Circumcision of the Heart, (A)
Obedience to the Commands of God, (i) a new
Creature, (k) Faith which is effectual by Love,
(/) by which the true Israelites are distinguished,
(;) the Mystical Jews, that is, such as praise God,
(a) To turn us from the Worship of the true God, &c.] Ephes.
ii. 2. Rev. ix. 5. 2 T/tes. ii. 12.
(6) We cannot partake of their Rites, &c.] 1 Cor. x. 20.
(e) In a licentious Way of living, &c.] Epkes. ii. 3. Tit.
ii. J4.
(<f) Which Christians ought to be the farthest from, &c.}
2 Cor. vi. 15.
(e) Far to exceed the Heathen, &c.] Matt. v. 47. vi. 7. 32.
(/) But a/so the Scribes and Pharisees, &c.] Matt. v. 20.
xxiii. 23. Rom. iii. 20. Gal. ii. 16.
(g) The Circumcision made with Hands, &c.} 1 Cor. vii. 19.
Gal. v. 6. \i. J5. Philip, iii. 3. .Eptas, ii. 11. CW0. ii. 11.
Rom. ii. 29.
(//) Obedience to the Commands of God, &c.] 1 Cor. vii. 19.
(i) 4 new Creatwe, &c.] Gal. vi. 15.
(k) Faith which is e/tctual by Love, &c.] Gel. v. 6.
(/) JBty which the true Israelites are distinguished, &c.] Rom*
ix. 6. 1 Cor. x. 18. Go/, vi. 16. John i. 47.
(m) T2e Mystical Jews, &c.] .Rom. ii. 28. PAi/o concern
ing Allegories : " Judas was a Symbol of him that professes
" (God}."
Th
Sect. 11.] CHRISTIAN RELIGION. 2(S3
{a) The Difference of Meats, (b) Sabbaths, (c)
Festival Days (d] were the Shadows of Things,
which really are in Christ and Christians. Mahome-
tarusm gave Occasion for mentioning the following
Admonitions; (e) it was foretold by our Lord Je
sus, that after his Time there should come some
who should falsely say they were sent of God; but
though (/) an Angel should come from Heaven,
we are not to receive any other Doctrine but that
of Christ, (g) confirmed by so many Testimonies.
In Times past indeed, (h) God spake in many and
various Manners, to the pious Men that then were;
but last of all he was pleased to call us by his Son*
(/ ) the Lord of all Things, (k) the Brightness of
his Father s Glory, and the express Image of his
Substance ; (/) by whom all Things were made,
which were or shall be; (m) who acts and upholds
(a) The Difference of Meats, Sec.] Act 9 x. 13, 14. 15. l6.
xv. ip, 20. 1 Cur. x. 15. Colus. ii. 16, 21.
(b) Sabbat As, &c.] In the forecited Place of the Colossiam.
(c-) Festival Days, &c.] In the same Place, and Rom. xiv. v.
(</) Were the Shadows of Things, &c.J Colos. ii. \? Hub
x. 11.
(e) It was foretold by our Lord Jesus, &c.] John v. 34
L Thes. ii. 9. Matt. vii. 15. xxiv.-Jl. Mark xiii. 22!
I John iv. 1.
(/) An Angel should come from Heaven, &c.] Gal. i. $.
(g) Confirmed by so many Testimonies, &c.] 1 John v. 7, 8
Heb. ii. 4. xii. 1. John i. 7, 32. v. 32 > 37, 39, 46\ Luke
xiv. 27. Actsii. 22, 23. x. 43.
(/) God spake in many and various Manners, &c.] Heb.i.2.
(i) The Lord of all Things, c.] 1 Cor. xv. 27. Heb. ii. 5.
(A) T/te Brightness of his Father s Glory, &c.] Heb. i. 3.
(/) % whom all Things wtre made, &c.] In the same Ch
Colos. i, 16.
(m) Who acts and upholds all Things, &c.] Heb. i. 3. /i>.i.r.
all
2S4 OF THE TRUTH OF THE [Book VI.
all Things by bis power; and wbo (a) having made
Atonement for bis Sins, is advanced to the Right
Hand of God, having obtained (#) a higher Dig
nity than the Angels; and therefore nothing more
noble can be expected, (c) than such a Lawgiver.
They may also take Occasion from hence to re
member, (d) that the Weapons appointed for the
Soldiers of Christ are not such as Mafonief cj^nds
upon, but proper to the Spirit, fitted; fW, the pull-
ingdownof strongHolds, erected against the Know
ledge of God, (e) the Shield of Faith, which may
repel the fiery Darts of the Devil ; the Breast-plate
of Righteousness, or Holiness of Life; for a Hel
met which covers the weakest Part, the Hope of
eternal Salvation; (/) and for a Sword the Word
delivered by the Spirit, which can enter into the
innermostPartsof the Mind. Next follows an Ex
hortation (g) to mutual Agreement, which Christ
seriously commended to his Disciples when he was
about to leave them : (h) We ought not to have
(a) Having made atonement far our Sins, &c.] Hcb. i. 3.
>x. 12. Matt. xx. 28. 1 John ii. 2. iv. 10. Matt. xxvi. 64.
Markwi. 1>. Acts ii. 33, 34. vii. 55, 56 . Rom. viii. 34.
Ephts. i. 10. Co/o*. iii. 1. Hcb. viii. 1. x. 12. xii. 5.
(6) A higher Dignity than the Angels, &c.] 2 Pet .iii. 22.
JJeb. i. 13. Ephes. 1.51.
(c) Than such a Lawgiver, &c.] Heb. ii.3, 4, 5, 6", 7, S.
iii. 3, 4, 5, 6.
(d) That the Weapons appointedf or the Soldier sof Christ, c.]
Rom. xiii. 12. 2 Cor. vi. 7. x. 4. Ephes. vi. 11, 12, 13, 14,
35, 16, 17, 18.
(e} The Shield of Faith, &c.] See, beside the aforecited
Place to the Ephesians, 1 Thes. \. 8.
(f) Awl for a Sword, &c.] See, beside the forementioned
Place, Ephes. vi. 17. Heb. iv. 12. Rev. i. 6.
{g) To mutual Agreement, &c.] John xiv. 27 xiii. 34, 35,
xv. 12, 17. xvii. 20, and following, xx. 19, 26. 1 John iii.
23. Also Ephes. iii. 14, and following, vi. 16 . R(b. xiii. 20.
Matt. v. 9.
(yi) We ought not to have amongst us many Maulers, &c.J Matt.
xxiii. 8. James iii. J.
1 amongst
Sect. 11.] CHRISTIAN RELIGION. 231
amongst us many Masters, but only Jesus Christ :
(a) All Christians were baptized into the fsame
Name, therefore there ought (h) to be no Sects or
Divisions amongst them : To which that there may
be some Remedy applied, those Words of the
Apostle are suggested, (c) to be temperate in our
Wisdom, (d] according to the Measure of the
Knowledge God has afforded us : (e] if any have
not so good an Understanding of all Things, that
we bear with their Infirmities, (/) that they may
quietly, and without quarrelling, unite with us ;
(g) if any exceed the Rest in Understanding, it is
resonable he should exceed in Good-will towards
them : And as to those (h) who in some Things
think otherwise than we do, we are to wait till God
shall make the hidden Truth manifest unto them :
In the mean Time, (*) we are to holdfast, and ful
fil those Things we are agreed in. (k) Now weknow
(a) All Christians were baptized, &c.] Rom. vi. 3, 4. 1 Cor,
i. 13, 15. Gal. in. 27. EpAes.iv.5. Colos. ii. 1 2.
(b) To be no Sects or Divisions amongst them, &c.j 1 Cor. \.
10. xi. 18. xii. 25.
(c) To be temperate in our Wisdom, &c.] Rom. xii. 8, l6.
1 Cur. iv. 6.
((/) According to the Measure of the Knowledge, &c.] In tli*
fq recited Place to the Romans, and xii. 6". 2 Cor. x. 13. Eph.
iv. 7, 15, 1&".
(e) If any have not so good an Understanding, &c.] Rom.
xiv. xv. 2. 1 Cor. viii. 7.
(/) That they may quietly, &c.] Rom. xiv. 1. 2 Cor. xii.
20. Gal. v. 20. Philip, i. !(> . ii. 3, 15. 1 Cor. xi. 16".
(g) Tfany exceed the Rfst, &c.] Rom. viii. 1, 2, 3, 9. xii. 8,
xiii. 3, 14, 16. 1 Cor. xiii. 2. 2 Cor. vi. 6. viii. 7. 2 Pet.
i. 5, 9-
(//) Who in soincThiiigs think other-wise, Sec.] Philip, ii-i. 15.
Ephes. iv. 2. 1 Cor. xiii. 4, 7. 1 T/ies. iv. I*. 2 Cor. vi. 6.
Gal. v. 22. CO/M. iv. 1 1. 2 Tim. iv. 2. Luke ix. 54-, 55.
(t) JFc are/o holdfast, &c.] PA///p. iii. 16. James \. 22,
20,2-t,^,;;.,
(i) JTt^MC &WW ? Pc//Y, &c.] 1 Cor, xiii. <), 12.
M<5 OF THE TRUTH, &e. [Book VI.]
in Part ; (a) the Time will come, when all Things
shall be most certainly known. But this is required
of every one, (b) that they do not unprofitably keep
by them the Talent committed to their Charge ;
(c) but use their utmost Endeavours to gain others
unto Christ ; (d} in order whereunto, we are not
only to give them good and wholesome Advice,
but to set before them (e) an Example of Reforma
tion of Life ; that Men may judge of the Goodness
of the Master by the Servant, and of the Purity of
the Law by their Actions. In the last Place, we
direct our Discourse, as we did in the Beginning,
to common Readers, beseeching them to give God
the Glory, (/) if they receive any Good from what
has been said ; (g) and if there be any Thing they
dislike, let them impute it to the Errors all Man
kind are prone to fall into ; (#) and to the Place
and Time in which this was delivered, more ac
cording to Truth, than elaborately.
(a) The Time willcme, &c.] 1 Cor. v. 10, 12. 1 John in.
2. Matt. v. 8.
(b) That they do not unprofitable hep, &c.] Matt. xxv. 15,
and following.
(c) But vse their utmost E;?eflrottrs,&c.]lCor.ix. 19,20,21, 22.
(d) In order whtrenntu, &c.] Gal. vi. 6". Ephes. iv. 29.
2 Tim. i. 13. Titus ii. 8.
(e) An Example of Reformation of Life, &c.} 1 Pet. iii. 1, 16.
Epk. vi. 6. 2 Tim. ii. 24. 1 Pet. ii. 12. Eph. iv. 1. Phil. i. 27.
(/) If they receive any Good, &c.] James i. 17. 2 Tkes. i. S.
1 C or.i. 4.
(g) And if there be any Thing they dislike^ &c.] James iii.
Cat. vi. 1, 2.
(h) And to the Place and Time, &c.] Because this very ex
cellent and learned Man was kept in Lipstadi Prison, to which
he was condemned for Life; at which Time, and in which
Place, he could never have taken so great Pains in accomplish
ing so many Pieces remarkable for great Learning, and accurate
Judgment, and singular Brightness, without incredible Firm
ness and Constancy of Mind, and unshaken Faith in God ; for
which Endowments bestowed upon him by God, for the Be-
netit of Christendom, let every one who reads his other Works,
or this, with a Mind intent upon Truth, give Thanks to God, a
I do from the Bottom of my Heart. Lt Clerc,
TWO
BOOKS
MONSIEUR LE CLERC.
BOOK I.
Concerning the CHOICE of our OPINION amongst
the different Sects of CHRISTIANS.
BOOK II.
Against INDIFFERENCE in the CHOIC* of our
RELIGION.
>r-o- o
M C -\
^ *k -J.
T.ivifrooHc
BOOK I.
CONCERNING
The CHOICE of our OPINION amongst the different
SECTS of CHRISTIANS.
SECT. I.
We must inquire amongst what Christians the true
Doctrine of Christ flourished mast at this Time.
reads over the Books of the
New Testament with a Desire to com--
at the Knowledge of the Truth, and does not
want Judgment ; will not be able to deny, but
that every one of the Marks of Truth, alledged
by Hugo Grotius, in his Second and Third Books
are to be found there. Wherefore, if he has
any Concern for a bles?ed Immortality, he will
apprehend it to be his Duty to embrace what is
proposed to him in those Books as Matter of Be
lief; to do what he is commanded, and to expect
what he is there taught to hope for. Otherwise if
any one should cieny that he doubts of the Tn-th of
the Christian Religion, and at the *atneTime thinks
)octnnes, Precepts, and Promises of it not fit
to be believed or obeyed in every Particular; such
an one would be inconsistent with himself and
manifestly shew that he is not a sincere Christian.
U
290 WHAT CHRISTIAN CHURCH [Book T.
(a) Now this is one of the Precepts of Christ and
his Apostles, that we should profess ourselves the
Disciples of Christ before Men, if we would have
him own us for his, when he shall pass Sentence
on the Quick and Dead at the last Day ; and if
we do not, as we have denied him to be our Master
before Men, so he also, in that last Assembly of
Mankind, will deny us to be his Disciples before
God. (I) For Christ would not have those that be
lieve on him to be his Disciples privately ; as if
they were ashamed of his Doctrine, or as if they
valued the Kindnesses, Threats, or Punishments
of Men, more than his Precepts, and the Promises
of eternal Life ; but be Christians openly and be
fore all the World, that they may invite other-
Men to embrace the true Religion, and render
back to God (c) that Life which they received
from him, in the most exquisite Torments, if it
(a) Now this is one of the Precepts of Christ, &c.] Thus Christ
saith, Matt. x. 32. " Whosoever therefore shall confess me (to
" be his Master) before Men, him will I confess also (to be niy
" Disciple) before my Father which is in Heaven. But whoso-
" ever shall deny me (to be his Master) before Men, him will
" I also deny (f"o be my Disciple) before my Father which is in
" Heaven." See also 2 Tim.\\. 12. Her. hi. 5.
(b) For Christ would not hare, &c.] Therefore he says,
Matt. v. 14. " That his Disciples are the Light of the World,
" That a City set on a Hill cannot be hid ; neither is a Can-
" die lighted to be put under a Bushel, but set in a Candle-
" stick, that it may give Light to all that are in the House,
4-c."
(c) That Lift which they rece iTedfrom him, &c.] Luke xn. 4.
Christ bids us " not to be afraid of them that kill the Body,
" and after that have no more that they can do ;" and com
mands us " to fear him, which after we are killed, can cast
us into Hell Fire." And moreover, he foretells all Man
ner of Evils to his Disciples, Matt. x. 29, and following;
and savs, " that he who shall lose his Life for his Sake, shall
find" it (again), &c." which Precepts were particularly ob
served by the primitive Christians; who, for the Testimony
they gave to the Doctrine of the Gospel, are calledWarfy/-*,
that is, Witnesses.
3 so
Sect. l.J WE ARE TO JOIN WITH. 2pl
so seem good to him ; whilst they openly profess
that they prefer his Precepts above all Things*
And thus St. Paul teaches us ; that if we confess (a)
with our Mouth the Lord Jesus, and believe in
our Heart that God hath raised him from theDead,
we shall be saved : For, says he, with the Heart Man
lelieveth unto Righteousness, and with thy Mouth
Confession is made unto Salvation ; for the Scripture
saith, fPhosoever believethinhim shall not be ashamed.
Which being thus, it is his Duty, who thinks the
Christian Religion to be pure, todiscorer and pro
fess boldly and without Fear, this his sincere Opt-
nion, upon all Occasions that offer themselves.
AND it is further necessary for him to inquire ;
if there be any of the same Opinion with him
self, and (b) to maintain a particular Peace and
Friendship with them ; for Christ tells us, this is
one Mark his Disciples are to be known by if
they love one another, and perform all Acts of
Love and Kindness towards each other. Moreover
he exhorts them (c) to have Congregations in his
Name, that is, such as should be called Christians -
and promises that he would be present there*
where two or three are met together upon that
Account ; by this Means, beside the mutual Love
and strict Friendship of Christians united into one
Society, there is also a Provision made (d) for pre
serving
(a) Confess with our Mouth, &c.] Rom. x. 9, 10, Jl.
(6) To maintain a particular Peace, & c .] John xiii 35
A new Commandment give I unto you, that ve 10 O
*\^& *$SlF* T U so ^l-e
his b*n all Men know that ye are my
On
(c) To have Congregations, &c.] Matt, xviii. 19, 2
A WJ? r P reservi 8 *Mr Doctrines, &c.] Thus likewi . 11
T no MKil/-c-.r-*L A i -J * iJUiJ Ji^iVt\>J3t; dll
i. i nilosophers transmitted their Doctrine to Posterity by
v2 tb
292 WHAT CHRISTIAN dHURCH [Book 1.
servirig their Doctrines; which can hardly continue,
if every one has a private Opinion to himself, and
does not declare the Sense of his Mind to another,
unless for his own Advantage ; for those Things
that are concealed, are by Degrees forgotten, and
come in Time to be quite extinguished; but
Christ would have his Doctrine, and the Churches
which profess it, be perpetual^ that it may not
cease to be beneficial to Mankind.
WKEREFOEE whoever derives his Knowledge of
the Christian Religion from the New Testament,
and thinks it true ; such an one ought to make
Profession of it, (a) and to join himself with those
of the like Profession. But because there is not
at this Time (neither was there formerly) one Sort
of Men only, or one Congregation of such as are
gathered together in the Name of Christ ; we are
not therefore presently to believe that he is a true
Christian, who desires to be called by that holy
Hame ; neither ought we to join ourselves (b)
without Examination, to any Assembly who
stile themselves Christians. We must consider,
above all Things, whether their Doctrines agree
with that Form of sound Words, which we have
the Help of Schools in which it was taught; but the Christian
Churches, which are united by a much firmer and stronger
Bond, will, with more Certainty and Ease, propagate the Doc
trine they receive from their Master, to the End of the World,
which can hardly be done without Congregations. Pythagoras
would have effected this, but in vain, because his Doctrine
had nothing divine in it. See Laertius and Jamblichus.
(a) And to join himself with those, &c.] See the Epistles to*
TimotKy and Tiius, where they are commanded to found
Churches. And Heb. x. 25.
(b) fl ithout Examination, Sec.] See i Thess. v. 21. But
more expressly, 1 John iv. 1. " Beloved (says he) believe
" not every Spirit, but try the Spirits whether they be of
s * God ; for many false Prophets are come into the World,-
"*/
enter*
Sect. 1, 2.] \VE ARE TO JOIN WITH. 293
entertained in our Mind, from an attentive read
ing of the New Testament; otherwise it may
happen that we may esteem that a Christian Con
gregation, which is no further Christian than in
Name. It is therefore the Part of a prudent
Man, not to enter himself into any Congregation,
at least for a Continuance ; unless it be such, in
which he perceives that Doctrine established,
which he truly thinks to be the Christian Doctrine ;
lest he should put himself under the Necessity of
saying or doing something contrary to what he
thinks delivered and commanded by Christ,
SECT. II.
We are to join ourselves with those who are most
worthy the Name of Christians.
AMONGST Christians that differ from each
other, and not only differ, but (to their Shame !)
condemn one another, and with cruel Hatred ba
nish them their Society ; to agree to any of them
without Examination, or, according to their Or
der, to condemn others without Consideration,
shews a Man not only to be imprudent, but very
rash and unjust. That Congregation which rejects,
though but in Part, the true Religion (a Repre
sentation of which he has formed in his Mind) and
condemns him that believes it; cannot be thought
by such an one, a truly Christian Congregation in
all Things; nor can it prevail with him to condemn
every Man which that Church shall esteem worthy
to be condemned, and cast out of the Society of
Christians. Wherefore a wise and honest Man
ought above all Things to examine, in these Dis
sensions amongst Christians, who are they which
best deserve the holy Name of Disciples of Christ,
and to adhere to them, If any one should ask,
what
294 WHAT CHRISTIAN CHURCH [Book I.
what we are required to do by the Christian Reli
gion, supposing there was no such Christian So
ciety at all, amongst whom the true Doctrine of
Christ seems to be taught, and amongst whom
there is not a Necessity laid upon us of condemn
ing some Doctrine which we judge to be true :
In this Case, he who apprehends these Errors,
ought to endeavour to withdraw others from
them ; in doing of which, he must use (a) the
greatest Candour, joined with the highest Pru
dence and Constancy ; lest he offend Men with
out doing them an Advantage, or lest any Hopes
of bringing them to Truth and Moderation, be
too suddenly cut off. In the mean Time we are
to speak modestly and prudently, what we think
to be the Truth ; nor should any one be condemn
ed by the Judgment of another, as infected with
Error, who seems to think right. God has never
forsaken, nor never will forsake the Christian
Name so far, as that there shall remain no true
Christians ; or at least none such as cannot be
brought back into the true Way ; with whom we
may maintain a stricter Society, if others will not
return to a more sound Opinion ; and openly
withdraw ourselves from the Obstinate (which yet
we ought not to do without having tried all other
Means to no purpose ;) (I) if it be not allowed
you
(a) The greatest Candour, &c.] Here that Precept of Christ s
takes Place, Matt. x. 16. where we are commanded " To be
" wise as Serpents, and harmless as Doves ;" that is, to be so
far simple, as not to fall into Imprudence ; so wise, as not to
be crafty, aod offend against Sincerity ; in which Matter, there
are but few who know how to steer their Course in all Things,
between the Rocks of Imprudence and Craftiness.
(6) If it be not allowed, &c.] Whilst it is allowed to have
a different Opinion, and to profess our Disagreement, there
is no Reason to depart from a public Society, unless the
Fundamentals of Christianity be perverted by it ; but where
this
Sect. 2.] WE ARE TO JOIN WITH. 295
you to speak your Opinion fairly and modestly
among them, and to forbear condemning those
whom you think are not to be condemned. The
Christian Religion forbids us speaking contrary
to our Mind, and falsifying and condemning the
innocent ; nor can he be unacceptable to God,
who, out of Respect and Admiration of those
Divine Precepts, can endure any Thing ratfoej*
than that they should be broke. Such a Disposi
tion of Mind, arising from a Sense of our Duty,
and a most ardent Love of God, cannot but be
highly well-pleasing to him.
WHEREFORE amongst Christians who differ
from each other, we are to examine which of them
all think the most right; nor are we ever to con
demn any but such as seem to us worthy to be
condemned, after a full Examination of the Mat
ter; and we are to adhere to those who do not re
quire any Doctrines to be believed, which are
esteemed by us to be false, nor any to be con
demned which we think to be true. If we cannot
obtain this of any Christian Society, we, together
with those who are of the same Opinion with our
selves, ought to separate from them all, that we
betray not the Truth, and utter a Falsity.
this is not allowed, and we cannot without dissembling or
denying the Trutli live in it ; then we ought to forsake that
Society ; for it is not lawful to tell a Lye, or to dissemble the
Truth, whilst a Lye possesses the Place of it, and claims to
itself the Honour due to Truth only. If this be not done
" the Candle is put under a Bushel." Thus Christ did not
depart from the Assemblies of the Jews, neither did the
Apostles forsake them, so long as they were allowed to pro
fess and teach the Doctrine of their Muster in them. See Acts
xii. 45.
SECT,
296 WHAT CHRISTIAN CHURCH [Book I.
SECT. III.
They are most worthy the Name of Christians, wha^
in the purest Manner of all. profess the Doctrine^
the Truth ef which hath been proved by Grotius.
BUT it is a Question of no small Importance,
and not easily to be resolved, who of all the So
cieties of the present Christians have the truest
Opinions, and are most worthy of that N;me by
which they are called. All the Christian Churches,
as well as those who have long since separated
from the Romish Church, as the Romish Church
itself, do every one of them claim this to them
selves; and if we lay aside all the Reasons, we
ought no more to give Credit to the one than to
the other ; for it were a very foolish Thing, to
suffer such a Choice (a) to be determined by
Chance, and to decide all Controversies as it were
by the Cast of a Die.
Now since Grotius has not proved the Truth of
the particular Opinions of any present Secc of
Christians, but only of that Religion which was
taught Mankind by Christ and his Apostles ; it
follows, that that Sect of Christians is to be pre
ferred before all others, which does most of all
defend those Things which Christ and his Apos
tles taught. In a Word, that it is in every Par
ticular truly the Christian Religion, which, with
out any Mixture of human Invention, may be
wholly ascribed to Christ as the Author. Tp
this agree all those Arguments of Truth, which
are laid down in the Second Book Of the Truth ef
the Christian Religion ; nor do they agree to any
other any further than it agrees with that.
(a) To be determined by Chance, &c.] See Note the )th, on
Section III.
Is
Sect. 3.] WE ARE TO JOIN WITH. 297
IF any one adds to, or diminishes from, the
Doctrine delivered by Christ; the more he adds
or -diminishes, so much the farther he goes from
the Truth. Now when I speak of the Doctrine of
Christ, I mean by it, the Doctrine which all Chris
tians are clearly agreed upon to be the Doctrine
of Christ, that is, which, according to the Judg
ment of all Christians, is either expressly to be
found in the Rooks of the New Testament, or is,
by necessary Consequence, to be deduced from
them only. As to those Opinions, which, as some
Christians think, were delivered by Word of
Mouth, by Christ and his Apostles, and derived
to Posterity in a different Method, namely, either
by Tradition, which was done by speaking only;
or which were preserved by some Rite, as they
imagine, and not set down in Writing till a great
while after; I shall pass no other Judgment upon
them here, but only this, that all Christians are
not agreed upon them, as they are upon the
Books of the New Testament. I will not say
they are false, unless they are repugnant to right
Reason and Revelation ; but only that they are
not agreed about the Original of them, and there
fore they are controverted amongst Christians,
who in other Respects a^reein those Opinions, the
Truth of which Grotius has demonstrated : for no
wise Man will allow us (a) to depend upon a Tiling
as certain, so long as it appears uncertain to us ;
especially if it be a Matter of great Moment.
(a) To depend upon a Thing as certain, &c.] This is the very
Thing St. Paul n.eans, Rom. xiv. 23. where he teaches us that
* whatsoever is not of Faith is Sin." On which Place we have
quoted the Words of I hilo, out of his Book concerning Fugi
tives, Ed. Paris. P. 4-:>9. " The best Sacrifice is being quiet,
and not meddling in those Things which we are not per-
suaded of." And a little after, " to be quiet in the Dark is
." most safe/ that is, where we are not agreed what is to be
..doae,
SECT.
398 WHAT CHRISTIAN CHURCH [Book I.
SECT. IV.
Concerning the Agreement and Disagreement of
Christians.
THOUGH the Controversies amongst Chris
tians be very sharp, and managed with great Heat
and Animosity, so that we may hear Complaints
inade on all Sides, of very obvious Things being
denied by some of the contending Parties ; yet
notwithstanding this, there are some Things so
evident, that they are all agreed in them. And it
is no mean Argument of the Truth of such, that
they are allowed of by the common Consent of
those who are most set upon Contention, and most
blinded by Passion. I do not mean by this, that
all other Things about which there is any con
tention, are doubtful or obscure ; because all
Christians are not agreed in them. It may easily
happen that that may be obscure to some, which
would be very plain, if they were not hindered
by Passion ; but it is hardly possible that the
fiercest Adversaries, who are most eager in dis
puting, should agree about an obscure Point.
FIRST then, all Christians now alive are agreed
concerning the Number and Truth of the Books
of the New Testament ; and though there be some
small Controversies among learned Men about
(a] some Epistles of the Apostles, this is no great
Matter ; and they all acknowledge, that there is
nothing but Truth contained in them, and that tha
Christian Doctrine is not at all altered, either by
keeping or rejecting them. And this Consent is
of no small Moment in a Discourse about the un
doubted Original pf a Divine Revelation under
(a) Some Epistles of the Apostles, &c.] The Epistle to the
Hebrews, the second Epistle of Peter, the last two Epistles of
John, the Authors of which are disputed by learned Men.
the
Sect. 4.] WE ARE TO JOIN WITH.
the new Covenant. For all other Records or Foot
steps of ancient Revelation, that have been pre
served according to the Opinions of some, are cal
led in question by others.
FURTHER, Christians are agreed in many Arti
cles of Faith, which they embrace, as Things
to be believed, practised, and hoped for. For in
stance ; all who have any Understanding, believe
(I shall mention only the principal Heads here)
I. That there is one God, eternal, all-powerful,
infinitely good and holy ; in a Word, endued with
all the most excellent Attributes, without the
least Mixture of Imperfection : that the World and
all Things contained in it, and consequently Man
kind, were created by this same God ; and that
by him all Things are governed and directed with
the highest Wisdom. II. That Jesus Christ is the
only Son of the same God ; that he was born at
Bethlehem, of the Virgin Mary, without the Know
ledge of a Man, in the latter Part of the Life of
Herod the Great, in the Reign tf Augustus Caesar;
that he was afterwards crucified and died in the
Reign of Tiberius, when Pontius Pilate was Gover
nor of Judcea; that his Life is truly related in the
History of the Gospel; that he was therefore sent
from the Father, that he might teach Men the
Way to Salvation, redeem them from their Sins,
and reconcile them to God by his Death ; and that
this his Mission was confirmed by innumerable
Miracles ; that he died, as I before said, and rose
again, and, after he had been very often seen by
many who had discoursed with him, and handled
him, he was taken up into Heaven, where he now
reigns, and from whence he will one Day return,
to pass a final Judgment according to the Laws of
the Gospel, upon those who were then alive, and
upon all them that are dead, when they shall be
raised out of their Graves; that all the Things
that
300 WHAT CHRISTIAN CHURCH [Book I.
that he taught are to be believed, and all that he
commanded are to be obeyed, whether they re
late to the Wor*iip of God, or to Temperance in
restraining our Passions, or to Charity to be exer
cised towards others ; that nothing could be ap
pointed more holy, more excellent, more advan
tageous, and more agreeable to HumanNature than
these Precepts ; however, that all Men (Jesus only
excepted) violate them, and cannot arrive at Sal
vation, but through the Mercy of God. III. That
there is a Holy Ghost, who inspired the Apostles
of Jesus Christ, worked Miracles to recommend
them, and inclines the Minds of pious Men con
stantly to obey God, and supports them in the
Afflictions of Life: that we are to give the same
Credit, and in all Things to obey this Spirit
speaking by the Apostles, as we do the Father
and the Son. IV. That the Christian Church
owes its Original and Preservation, from the Days
of Christ to this Time, to the Father, Son, and
Holy Ghost ; that all they who believe these
Things, and observe the Precepts of the Gospel,
shall obtain Mercy of God, whereby they shall
be made Partakers of the Resurrection (if they
be dead when Christ shall come) and of a happy
Life to Eternity ; on the contrary, all they who
have diminished from the Faith of the Gospel,
and have not observed its Precepts, shall rise (if
they be dead) to be punished, and their Punish
ment shall be eternal Death. V. Lastly, That
Christians ought to profess all these Things, both
at their Baptism, in which we declare that we
will lead a Life free from the Filthiness of Ini
quity, according to the Direction of the Gospel ;
and also at the Lord s Supper, in which we cele
brate the Death of Christ, according to his
Command, till he conies ; and shew that we are
willing to be esteemed his Disciples, and the
Brethren
Sect. 4.] AVE ARE TO JOIN WITH. 301
Brethren of those who celebrate it in like Manner;
moreover, that those Rites, if they are observed by
us, as is reasonable, and if celebrated with a
religious Mind, convey heavenly Grace, and the
Divine Spirit to us.
(a) THESE Things, and others that are neces
sarily connected with them (for it is not to our
present Purpose to mention them all particularly)
all Christians believe ; nor is there any other Dif
ference but only this, that some add many other
Things to these, whereby they think the foregoing
Doctrines ought to be explained or enlarged with
Additions ; and those such as they imagine were
delivered to Posterity, not by the Writings of the
Apostles, but by the Tradition and Custom of the
Church, or by the Writings of latter Ages. Con
cerning these Additions, f shall say nothing more
than what I before advised; that Christians are
not agreed upon them, as they are upon the Doc-
(o) These Things and others, &c.] In the foregoing Explica
tion of the Christian Doctrine, we have followed the Method
of that which they call the Apostles Creed, and have avoided
nil Expressions, which have caused any Controversies amongst
Christians; because we are treating of those Things in which
they are agreed : And we do not for this Reason condemn as
false, any Thing that may be added by Way of Explication or
Confirmation ; on the contrary, we highly approve of thejr
Endeavours, who explain and confirm Divine Truths : and we
doubt not but that many Things have been already found, and
may yet be found, to illustrate it. Tertitlliart judges rightly of
this Matter, in the first Chapter of his Book concerning veiling
Virgins : " The Rule of Faith is altogether one and the same,
" entirely firm and unalterable ; namely, that we belie.e in one
" all powerful God, the Creator of the World, and in his Son
" Jesus Clirist, who was born of the Virgin Mary, was cruci-
" fied under Pontius Pilate, was raised from the Diad ihr Third
; Day, was taken up into Heaven* sits novv at the Right Hand
" of the Father, and will come to judge the Quick and the
Dead by the Resurrection of the Flesh. Keeping to this
Rule of Faith, other Matters of Discipline (or Doctrine) and
"Behaviour, admit ol Correction, viz. the Grace of God
*" operating and assisting to the ilnd, <$c."
trines
302 WHAT CHRISTIAN CHURCH [Book I.
trines now explained, which are put beyond all
Manner of Doubt by their own Plainness, if we
allow but fhe Authority of the Holy Scripture,
which no Christian in his Senses can refuse.
IF any one weighs the Arguments, by which the
Truth of the Christian Religion is proved, with
these Doctrines in his View ; he will observe (and
if it be well observed, it will be of great Use) that
all the Force of the Argument is employed about
these Things, and not about those Points which
divide the Christian World, as was before hinted.
SECT. V.
Whence every one ought to learn the Knowledge of
the Christian Religion.
IN this Agreement and Disagreement amongst
Christians, prudent Men will judge it most safe,
to take their Knowledge of the Christian Religion
from the Fountain, which is not in the least sus
pected, and whose Streams all confess to be pure
and undefiled. And this Fountain is not the Creed
or the Confession of Faith of any particular
Church, but only the Books of the New Testa
ment which all acknowledge to be genuine. I
confess some Christians do sometimes say, that
those Books cannot be understood but by the
Doctrine of their Church; but others again deny
it ; and (to mention but this one Thing) that
Opinion is very suspicious, which depends only
on the Testimony of those that affirm it; and
they such, whose Chief Interest is, that it should
seem true. Others say, that there is Need of the
extraordinary Assistance of the Holy Spirit, not
only in order to the Belief of the Scripture (which
may without any great Difficulty be allowed) but
also
Sect. 5.] WE ARE TO JOIN WITH. 303
also in order to understand the Meaning of the
Words contained in it ; which I do not see how
it can be proved ; but we will grant this also, pro
vided they will acknowledge that all Men, who
read the Books of the New Testament with a re
ligious Mind, intent upon the Truth, are afforded
this Spirit by the Goodness of God ; there is no
Need of contending for any Thing more than this.
Every one, therefore, may wisely and safely gather
his Knowledge of the Christian Religion from
these Books ; yet making use of those Helps that
are necessary or profitable for the Understanding of
such Book ; which we will not now inquire after.
WHOEVER therefore believes, that the Revela
tion of the Will of God made by Christ, is faith
fully related in the Books of the New Testament;
such an one must of Necessity embrace all Things
which he there meets with, according as he un
derstands them, as Matters of Faith, Practice and
Hope ; for whoever believes in Christ, ought to
receive with a religious Mind, every Tiling which
he thinks comes from him ; he cannot defend
himself with any Excuse, whereby to admit some
and reject others, of those Things which he ac
knowledges to come from Christ. And such are
those Doctrines I before explained, and concerning
which all Christians, as I said, are agreed.
As to the Rest, about which they contest ; since
they are not so very plain, a religious and pious
Man may and ought to deliberate concerning
them, and with-hold his Judgment till they ap
pear more evident to him : For it is very impru
dent to admit or reject any Thing, before it suf
ficiently appears to be either true or false. Nor is
eternal Salvation, in the Books of the New Testa
ment, promised to any one who embraces this or
that controverted Opinion ; but to him who
heartily receives in his Mind, and expresses in his
Actions,
304 tVHAT CHRISTIAN CHURCH [Book t
Actions, the Sum of the Christian Religion, as
We have described it.
SECT. VI.
frothing else ought to be imposed upon Christians, but
what they can gather from the blew 1 \stammt.
(a) THIS, therefore, is the only Thing that can
justly be imposed upon all Christians, viz. that
they embrace whatever they think is contained in
the Books of the New Testament, and obey those
Things which they find there commanded, and ab
stain from those Things which are there forbidden ;
if any Thing; further be n quired of them as neces
sary, it is without any Ai thority. For would any
fair Judge require a Christian to believe a Doc
trine came from Christ, which he does not find in
the only faithful and undoubted Records, in which
all are agreed the Revelation of Christ is derived
down to us? Let other Doctrines be true ; let us
take this for granted a little .bile; they cannot
however be esteemed as true by him, who amongst
the different Sorts of Christians, follows the mid
dle Way, and allows of no certain Record of the
(a) This, therefore, is the only Thing, &c.] to this belongs
wlmt Christ saith, Matt, xxiii. Ver. 8. and following: " Be
ye not called Rabbi, for one is yur Master, even Chiist,
and all ye are Brethren. And call 1,0 Mnn your Ft her upon
the Earth, for one is yc;:r Father, which is in Heaven:
Neither be ye called Mabi- :, for one is your Master, even
Christ." See also James ii.. I. To the s; me puipose, Rev*
iii. 7. where Christ is said to ha> the " Key o* Dai id" which
is thus described, " which open (nawtly Lc..\t/,^ and no one
** shuts, and which shutteth ami no one openeth." If we are
to believe Christ only, and ther. remains no other certain
Record of the Revelation made by Christ, but the New lesta-
fnent; it ib manliest from hence, that in Matters oi Fai.h, \ve
ought to give Credit only to these Books.
4 Revelation*
Sect. 5.] WE ARE TO JOIN WITH. 30
Revelation of Christ, but the Books of the New
Testament. Whilst he believes this, nothing else
can justly be required of him ; and he will believe
this, till it shall be made appear to him by plain
Arguments, that the Knowledge of Christianity is
safely to be had somewhere else, which I believe
will never be done.
(a) IP any one therefore attempts to take away
from Christians the Books of the New Testament
or to add to them such Things as do not appear
to be true, we are by no means to hearken to
such an one ; because he requires that of us
which no prudent Man will allow, v ; x . that we
should believe that which we are not certain of
or neglect that which all own to be the sure Re
cord of the Revelation of the Gospel. There is
no Need of examining all Controversies singly
and one by one; which would be an endless
Ihmg, and cannot be done but by very learned
Men, who have Abundance of Leisure Who-
ever imposes any Thing upon us, as necessary to
be believed, which we cannot believe; he drives
us from himself ; because Belief cannot be extort-
d by force; nor will any one who fears God,
and is a Lover of Truth, suffer himself to profess
other " Ot bdieVe f r the Sake f an "
BUT they who differ from this, object - that if
everyone be left to their own Liber^ in judg
ing of the Meaning of the Books of the New
Testament; there will be as many Religions a3
T this relates that
xfert
there
306 WHAT CHRISTIAN CHURCH [Book I.
there are Men ; and Truth, which is but one,
will immediately be oppressed by a Multitude of
Errors. But I think, that before an Opinion,
which is established upon solid Arguments, be
opposed by Objections, the Foundations upon
which it is built ought to be overthrown ; because
so long as that remains firm, the whole Super
structure raised upon it cannot be shaken ; as we
see here. For, if any Inconvenience should fol
low from what has been said, it is nevertheless
true, till it be made appear not to be fixed on a
firm Bottom. But to pass by this now ; it is false
that the Revelation of the New Testament is so
obscure, that the Sum of the Christian Religion
cannot be truly learned from it, by any one of a
sound Mind, who is desirous of Truth. It is
evident from Experience, that it may be truly
learned from thence ; for all Christians, as has
been already shewn, agree in the principal Parts of
it; which was observed by Grolius, Book II. Sect.
XVII. We have no regard here to a few simple
or wicked Men ; since whole Societies of Chris
tians, who in other Respects, out of their too
great Eagerness of Contention, are apt to differ
from one another, and to run into the contrary
Extremes, are here agreed.
SECT. VII.
The Providence of God, in preserving the Christian
Doctrine, is very wonderful.
IN this Particular, as in numberless others which
relate to the Government of human Affairs, the
Divine Providence is very wonderful, which, not
withstanding so many Differences, as were of old,
and are at this Day amongst Christians, yet hath
preserved
Sect. 7.] WE ARE TO JOIN WITH. 307
preserved the Books oi the New Testament en
tire, even to our Times ; that the Christian Doc
trine may be recovered out of them, as often as
it happens to be corrupted. Nor has it only de
livered down to us this Treasure entire ; but also,
in the Midst of the hottest Differences, has so
secured the Christian Ductrine itself, that the
Sum of Religion has never been forgot amongst
Chri tians.
N.J inconsiderable Number of Christians at this
Day COD tend that many Errors, in former Ages,
crep;, bv Degrees, in amongst the Sects of Chris
tians; which when others denied, in the Sixteenth
Century after the B.rth of Christ, that famous
Separation in the West was made upon that Ac
count, by which Christianity was divided into
two Parts, not very unequal. "Yet, in those Ages,
whose Errors nre reproved by that Part of the
Christians which made the Separation I now
mentioned, and whose Faults were highly aggra
vated by both Sides, and that not without Grounds
the Sum of the Christian Religion before drawn
up by us, was all along maintained, (a) There
is no Age so thick clouded with Ignorance and
Vice, but the forementioned Articles of Faith
(a) There is no Age so thick clouded, &c.] None have a
worse Report than the Tenth and Eleventh Centuries, as is
granted by those who stick to the See of Rome, as much as
by those who have made a Separation from it. Yet if any
one, for his own Satisfaction, will read amongst the Books of
the Fathers, the Writings of those Centuries, he may easily
collect all the Doctrines mentioned in the Fourth Section. At
the Beginning of the Twelfth Century, lived Bernard, Abbot
of the Monastery of Claravatlis, whose Learning, Piety, and
Constancy, are commended by very many, and whose Writ
ings were often read in the following Ages, and never con
demned. Now from thence an entire Body of the Christian.
Doctrine may easily be collected : and it is no less certain of
the following Centuries down to the Sixteenth. Nor is there
any Doubt of those that follow.
x 2 ma/
308 , WHAT CHRISTIAN CHURCH [Book I.
may easily be collected from their Writings that
remain. It must not indeed be dissembled, that
many Things, foreign and unknown to the Books
of the New Testament, have been added, and
thrust into the Christian Theology ; whence it is,
that the true Wheat of the Sower, in the Gos
pel, hath not brought forth so much Fruit as it
would otherwise have done, had the Ground been
cleared of Thorns and hurtful and unprofitable
Weeds. Many Vices and Faults were not only
admitted or borne with, but applauded also.
Yet was not sound Doctrine ever the less safe,
whilst the Books of the New Testament remained,
and whilst Christians were endued with common
Sense ; for by this Means, very eminent Men
were often raised up, who corrected the Errors
and Vices of their Age, and ventured to oppose
the Torrent. Thus according to the Promise of
Christ, God hindered (a) the Gates of Death from
prevailing against the Church; that is, did not suf
fer every Society wherein the Christian Doctrine
was preserved entire, to be extinguished ; though
sometimes they were blended and obscured with
foreign and contrary Opinions, and sometimes
were more sincere and pure. Wherefore (to ob
serve this by the Way) unless this Doctrine was
really sent to us from God, it could never have
escaped out of such a Deluge of Vices and Er
rors, but would, at length, have been over
whelmed by the Changeableness and Folly of hu
man Nature, and have entirely perished,
(a) The G ates of Death from prevailing, rc.] So we explain
*<* &, because neither that Word, nor the Hebrew h&&
Schcol, which answers to it, ever signifies in the Sacred Writ
ings, an evil Spirit, but only the Grave, or the State of the
Dead, as Grotius and others have observed. Therefore this
one Thing may be gathered from this Place, that it will never
happen that the Christian Church should entirely perish, or
that there should be no Society left, amongst whom the Sura
of the Doctrine of the Gospel should not remain.
SECT.
Sect. 8.J WE ARE TO JOIN WITH. 30.9
SECT. VIII.
dn Answer to that Question, Why God permits Dif
ferences and Errors to arise amongst Christians.
PERHAPS some may here object against what
has been said, that the Divine Providence would
have better consulted the Preservation of the
Christian Doctrine, if it had prevented the Errors
that are and have been amongst the Christians, and
maintained Truth and constant Agreement, which
is the Companion of it, amongst them, by its Om
nipotence. But it is not for us to instruct God
how he ought to direct himself in the Govern
ment of human Affairs, that they might be better.
On the contrary, it is our Duty to think that God
had very wise Reasons for suffering what he did
suffer, though we cannot so much as guess at
what they are. But if any probable Reasons can
be given for the Things that are done ; we ought
to believe that God permits those Things which
daily come to pass, to be done for these, or more
weighty Reasons.
To make a Conjecture from the Reason of
Things ; we are above all Things sure, that the
Design of God was (a) to create Men free, and to
suffer them to continue to the End ; that is, not
so good, that they must necessarily continue good
always; nor so bad, as they must of Necessity
always submit to Vice ; but mutable, so as that
- (a) To create Men free, &c.] This is taught with the highest
Consent by all C m^tian Antiquity. See Justin the Martyr s
Apology I. Chap. 54, and 5o. Irenceus, Book IV. Chap. 9.
Chap. -29. towards the EnJ, Chap. 7 >, and 72. Origen s Phi-
localia, Chap. 21. Eitscbiuss Gospel Preparaton, Book VI.
Chap. 6 . and others, whose Savings are quoted by Diom/sius
Petavius, in his Theological Doctrines, Tom. L Book VI.
Cluip. 6 . There are also many Things to this Purf&se, Tom.
}JI. Book III. IV. and V.
they
310 WHAT CHRISTIAN CHURCH [Book I.
they might pass from Vice to Virtue, and again
from Virtue to Vice ; and this with more or less
Ease, according as they had a longer or shorter
Time given up themselves to Virtue or Vice.
Such we see the Hebrew People of old were, and
such were the Christians afterwards. Neither of
them were drawn by an irresistible Force either to
Virtue or Vice ; but onl> restrained by Laws,
which proposed Reward to the Good, and Punish
ment to the Bad ; to which were added by the Di
vine Providence, various Incitements to Virtue,
and Discouragements from Vice ; but yet neither
of them deprived Man of his native Liberty,
whereby he had a Power of obeying or disobeying
God, as is evident from Experience ; for there
were always Good and Bad, though the Divine
Laws prescribed Virtue, and prohibited Vice
equally to all. That this would be so amongst
Christians, Christ has plainly signified in two Pa
rables, (a] the one of the Tares which the Enemy
sowed, after the Wheat was sown ; (#) the other
of the Net, which took good and bad Fish alike ;
by which he signified, that there would always be
in the Church, a Mixture of good and bad Chris-*
tians ; whence it follows, that he very well saw
the Evils that would always be in the Christian
Church. Moreover, Paul tells the Christians, (c)
that there must be Sects amongst Christians, that
they
(a) The one of the Tares, &c.] Matt. xiii. 24. and follow
ing.
(6) The other of the Net, &c.] Matt. xiii. 47, aud follow
ing.
(c) That there must be Sects, &c.] 1 Cor. xi. 19. For there
must be also Heresies among you, that they uhich are approved,
may be made manifest among you : that is, as they are Men,
there is a Necessity unless they were changed for the better,
that there should arise Sects amongst them, by which the
may be distinguished from the Bad ; whilst the Good
stick
Sect. 8.] WE ARE TO JOIN WITH. 3U
they who were approved may be made manifest, (a)
And indeed unless there had been Differences
among Christians concerning Doctrine, there had
been no Room left for Choice, and for that Sort of
Virtue, by which Truth is preferred to all other
Things. Therefore, even in this Particular also,
the Divine Wisdom shines bright; which caused
an excellent Virtue to flourish out of the Midst of
the Vices of Men.
IF any one should object here, (#) as some do ;
that it were better there were no such Kind of
Virtue, than that there should be Vices contrary
to it, from whence so many horrid Crimes, so
many Calamities, and so great Miseries should
befal Mankind, and such heavy Punishment at
tend them after this Life : To this we answer,
that these Evils were not of such a Consideration
with God, that upon their Account, he should
not give an Instance of his Power in creating
free Agents. Unless this had been done, no
Creature would have believed that it could have
been done. Nay, God himself would not have
been thought to be free, unless he himself had
planted this Opinion of himself by his Omnipo
tence in the Minds of Men, which otherwise they
never could have conceived from his Works.
Nor could he have been worshipped, if he had
been thought to do, or to have done all Things,
not out of his free Goodness, but by a certain
fatal Necessity ; unless by a fatal Worship also,
stick to Truth and Charity, and the rest run into all other
Things. See Matt. xvii. 7.
(a) And indeed unless, &c.] See this handled more at large
in my Ecclesiastical History, Century I. Anno LXXXIII. 8.
Le Clerc.
(b) As some do, &c.] This Objection is largely proposed,
and set oft with rhetorical Flourishes, by Peter Bayle ; whom
we have confuted in some of the Volumes of the Choice Li
brary, and especially in the Xth, Xlth, and Xllth, in French
and
312 WHAT CHRISTIAN CHURCH [Book I.
and such an one as is not at all free. The Vices
and Calamities of this or the other Life are not
comparable to so great an Evil, as the supposing
God to be ignorant of any Thing ; for if we find
any Difficulty about them, we ought to consider
that God is most good, just, powerful, and wise,
and will not act otherwise than agreeable to his
Perfections ; and will easily find a Way and go in
it, whereby to clear those Things which seem to
us to be in tangled : and to shew to all intelligent
Creatures, that nothing was done by him, which
ought not to have been done. In the mean Time,
till that Day spring, in which all the Clouds of our
Ignorance shall be dispersed, he hath given us
such Experience of himself, and such instances of
his Perfections ; on the Account of which, we
may and ought entirely to confide in him, and
patiently wait for what he will have come to pass.
More might be said on this Matter, but that it
would divert us from that End we are tending to,
and carry us to what does not belong to this Place.
SECT. IX.
They profess and teach the Christian Doctrine in the
purest Manner of all, who propose those Things
only as necessary to be believed, practised, or hoped
for, which Christians are agreed in.
TO pass by these Things therefore, and return
to the Choice of our Opinion amongst the different
Sects of Christians ; nothing seems possible to be
done more safe and wise, in this State of Affairs,
than for its to join ourselves with that Sect of Chris
tians, which acknowledges the New Testament
only for a Rule of their Faith, without any Mix
ture of human decrees ; and who think it suffici
ent
Sect. 9.] WE ARE TO JOIN WITH. 513
ent that every one should learn their Form of
Faith from thence, conform their Live? to its
Precepts, and expect the Promises which are
there made. Which if it be done sincerely, and
without any Dissimulation, the End of such a
Search will be that very Form of sound Words,
which we have made appear to have remained
the same, amidst so many and so great Storms of
Errors and Dissensions, during the passing of so
many Ages, and the Changes of Kingdoms and
Cities. In it are contained all Things that are
necessary to Faith and Practice; to which if any
one would have any other Things added, it may
lawfully be done, according to the Circumstances
of Time and Place; provided they be not im
posed as necessary (a) (which belongs only to the
Supreme Lawgiver) nor contrary Doctrines to
those obtruded.
CHRISTIANS disposed in the Manner we have
been speaking of, ought not to submit their Neck
to the Yoke of human Opinions, nor to profess
they believe wiiat they do not believe ; nor to do
that which they cannot approve in their own
Minds, because they think it contrary to the Pre
cepts of Christ. Therefore, wherever that Chris
tian Liberty, which I have now mentioned, is
not allowed, they must of Necessity depart
thence; uot as if they condemned all that are of
a different Opinion from themselves, but because
every one is absolutely obliged to follow the Light
of his own Mind, and not that of another s; and
(a) Which belongs only to the Supreme Lawgiver, &c.] See
what Paul says- upon this Matter, Rom. xiv. 1. and soon,
where he speaks of those who impose Rites on others ; or who
condemn those that observe them ; which Right he declines to
belong to Christ only. And to this may be referred what Sr.
James s-.iys, Chap. iv. 12. " There is hut one Lawgiver \vhi>
" is able to save and to destroy.
to
314 WHAT CHRISTIAN CHURCH [Book I.
to do that which he judges best to be done, and
to avoid that which he thinks to be Evil.
SECT. X.
All prudent Persons ought to partake of the Sacra
ments with those who require nothing else of Chris
tians, but what every one finds in the Books of
the New Testament.
SINCE Christ has appointed two Signs or Sym
bols of Christianity, Baptism and the Lord s Sup
per, it was not indeed in our Power to receive
Baptism where we judged the Christian Religion
to be most pure, because we are baptized very
young ; but since we do not come to the other
Sacrament till we are of riper Age, we may dis
tinguish that Society of Christians, in which we
are willing to be Partakers of it ; which, if we
have not aln Ay done, we ought to do it now.
THE P is are some who make the Sacrament,
(which according to Christ s Institution, (a) is a
Token of that Peace and Love which is between
Christians,) a Mark of Distinction; and exclude
from it. all those who do not think it safe to submit
to any Yoke but what Christ has laid upon them ;
or to receive any Things as necessary to be believ
ed, practised or hoped for, but those which they
are verily persuaded are contained in the Books of
the New Testament; and who are therefore very
cautious of admitting any other Forms of Faith
(.7) Is a Token of that Peace and Love, &c.] Sc ^ 1 Cor. x.
16, 17. where mentioning the Sacramental Cup and Bread of
wi&h many are Partakers, the Apostle adds ; " For we being
" many, are one Bread and one Body, for we are all Partakers
" of that one Bread." Which Words shew, that by the Sa-
pramcnt is signified the mutual Agreement of Christians ; and
so the best Interpreters understand it.
besides
Sect. 10.] WE ARE TO JOIN WITH. 315
besides that which we have mentioned. It is but
just and reasonable, indeed, that we should main
tain Peace with such Men as these : (a) But for
receiving the Sacrament upon this Condition, that
we should embrace any other Rule of Faith and
Practice, beside the Books of the New Testament,
and think all those excluded the Church who will
not admit them; this a religious and prudent Man
will think very wicked. But all they who are true
Lovers of the Gospel, safely may and ought to
approach the Sacramental Table of them, who
know no other Laws of obtaining eternal Salva
tion, but those laid down by Christ and his Apos
tles in the Books of the Gospel Covenant, as
every one can understand them. For whoever ac
knowledge the Books of the New Testament for
the only Rule of Faith and Practice; who sin
cerely conform their Lives to that Rule; in a
Word, who allow of no Idolatry, nor treat others
ill, that they may profess they believe certain Doc
trines which they do not believe: All such are re
ceived by these, and also invited to this Table. It
is manifest indeed, that Communion cannot be
maintained with him who makes use of Force to
impose his Opinions upon others; who worships
other Gods, beside the true God the Father, Son,
and Holy Ghost ; or who by his Conversation,
shews that he makes light of the Precepts of the
Gospel ; or who owns any other Laws of Salvation,
than those wrote in the Books of the eternal Co
venant: But he, who behaves himself the direct
contrary, is worthy to have all Christians maintain
Communion with him, and to be preferred to all
(a) But for receiving the Sacrament, &c.] And this was the
Opinion of Grotius, as Appears from ili.it little Book of his,
Whether we uvght always tu join t?i re<eiTing the Sacrament ;
wl.ere he speaks of the Reasons of forbearing the Communion.
Tom, IV. of his Theological Works, Page 511.
5 the
316 WHAT CHRISTIAN CHURCH [Book I,
the Rest who are of a different Opinion, (a) No
mortal Man, nay no Angel can impose any new
Gospel upon Christians, to be believed by them :
Now according to this Gospel, he is a true Disci
ple of Christ, who from his Heart believes his
Doctrine, and his only, so as to obey it the best he
is able, according to the Infirmity of this Life ;
who worships one God, loves his Neighbour as
himself, and lives temperately in respect to all
other Things. If any Thing be diminished from
this, the Laws of the Covenant, which none but
God can abate any Thing of, are maimed : And
if any Thing be added, it is an useless Yoke,
which none ought to impose on Christians. Such
Laws can be received from God only, who alone
is the Determiner of eternal Salvation.
PERHAPS some may here ask me by what Name
these Christian Societies which I have now de
scribed, may be distinguished ? But it signifies
nothing what Denomination they go under: The
Reader may conceive all Churches to be meant,
in which, what I have said, is to be found.
Wheresoever that only Rule of Faith, and that
Liberty which I have described is, and they need
not inquire for a Name, which makes nothing
to the Purpose. I believe there are many such
Societies ; and I pray the great and good God,
that there may be more and more every Day ;
that at length his Kingdom may come into all the
Earth, and that Mankind may obey it only.
(a) No mortal Man t &c.j See the Notes dn Sect. I,
Sect. 11.] WE ARE TO JOIN WITH. 317
SECT. XI.
Concerning Church-Government.
A SMALL Difficulty may be here objected to
us, which arises from the Form of Church-Govern
ment and Discipline, commonly called Ecclesiasti
cal : For no Society, such as a Church is, can
subsist without Order, and therefore there must
be some Form of Government appointed. Nor
is it debated amongst Christians, what Form of
Government was appointed by the Apostles; for
that seems preferable to all others, which was
appointed from the Beginning ; and therefore of
two Churches, in which the Gospel is taught with
equal Purity and Sincerity in all other Respects,
that is to be preferred, in which the Form of Go
vernment is Apostolical; though Government
without the Thing itself, that is the Gospel, is
only the faint Shadow of a Church.
THERE are now two Forms of Government,
oneof which is that wherein the Church acts under
one Bishop., who alone has the Right of ordaining
Presbytery, or the inferior Order of the Gospel
Ministers ; the other is that, where the Church is-
governed by an Equality of Presbyters, joined
with some Lay-persons of Prudence and Honesty.
They who without Prejudice have read over the
most ancient Christian Writers that now remain,
(a) very well know, that the former Manner of
Discipline, which is ealled Episcopal, such as that
in the South Part of Great Britain, prevailed every
where in the Age immediately after the Apostles;
whence we may collect that it is of the Apostolical
(a) Very veil know, c.] See my Ecclesiastical History,
Century I. to the Year LII, 6. and LXVIII, 8, and the fol
lowing ones, Le Clerc.
I Institution,
318 WHAT CHRISTIAN CHURCH [Book I.
Institution. The other, which they call Presbyte
rian, was instituted in many Places of France,
Switzerland, Germany and Holland, by those who
in the Sixteenth Century made a Separation from
the Church of Rome.
THEY who read with Attention the Histories of
that Century, are fully satisfied that this latter
Form of Government was introduced for this Rea
son only, because the Bishops would not allow to
them, who contended that the Doctrine and Man
ners of Christians stood in Need of necessary
Amendment, that those Things should be reform
ed, which they complained were corrupted.
Otherwise, if the Bishops every where at that
Time, had been willing to do of their own Ac
cord, what was not long after done in England ;
that Government had prevailed even to this Day,
amongst all those who separated from the Romish
Church ; and the numberless Calamities which
happened, when all Things were disturbed and
confounded, had then been prevented. For, if we
would judge of the Matter truly, there was no
other Reason for changing the Government but
this, that whilst the ancient Government remained,
nothing could be procured, however just in itself.
Therefore the Presbyterian Form is appointed in
many Places ; which after it was once done, was
so much for the Interest of all them who presided
in the State- Affairs in those Places, and is so at
this Time, not to have it changed, that it must of
Necessity continue; unless any one had rather,
upon that Account, that all the Dominions in
which it prevails, should be put into the most
dangerous Disorders ; which prudent Men will
never allow, nor is it to be wished. The Form of
Government was appointed of old, to preserve the
Christian Doctrine, and not to disturb the Com
monwealth, which can scarce happen without en
dangering the Religion itself. WHERE-
Sect. 11, 12.] WE ARE TO JOIN WITH,
WHEREFORE prudent Men, though they above
all Things wish for the Apostolical Form of
Church. Government, and that it might be every
where alike; yet they think Things had better
be "left in the State in which they now are, than
venture the Hnzards which always attend the
Attempt of new Things. In the mean Time, they
that are wise, will by no Means hate, reproach,,
or condemn one another upon that Account, as
the most violent Men are apt to do; as if eternal
Salvation depended upon either Form, which does
not seem to be taught any where in the Aposto-
lick Writings, nor can it be gathered from the
Nature of the Christian Religion.
SECT. XII.
The ancient Church-Government was highly esteemed
by Grotius, without condemning others.
WHOEVER reads over the Works of that
great Man Hugo Grotius, and examines into his
Doctrine and Practice, will find, that he had en
tertained in his Mind (a) that Form of sound
Words, the Truth of which he has proved; nor
did he esteem any Thing else as true Religion;
but after he had diligently read the Writings of
Christian Antiquity, and understood that the ori-
(a) That Form of sound Words, &c.] See amongst other
Things, The Institution of Children that are baptized, which
the Author himself translated out of Dutch Verse into Latin, in.
his Theological Works, Tom. IV. Page6 29 And in his latter
Works, he otten affirms, that whatever is necessary to Salvc-
tion is plainly enough contained in the New Testament. See
his Annotations on Cassnnders Consultation, towards the End,
where he speaks of the Sufficiency and Plainness of the Scripture*
Which being granted, it is manifest from thence, that the
Sum of the Christian Religion, as it was before produced by-
*s, may be collected thence by any one,
ginal
320 WHAT CHRISTIAN CHURCH [Book I.
ginal Form was that of Episcopacy, he highly ap
proved of it in the Manner it is maintained in
England, as appears (a) from his own express
Words, which we have wrote down at the Bottom
of the Page.
THEREFORE it is not to be doubted but if it
had been in his Power, and he had not been so
vehemently tossed to and fro by Adversity, and
exasperated and vexed by the Baseness and Re-
proachfulness of his Enemies, at whose Hands
he did not deserve it, he would have joined him
self with those who maintained the ancient Form
of Discipline, and required nothing further than
what has been already said, the Truth of which
he has proved excellently well; the arguments
for which Practice appear to us to be so weighty,
that we have thought good to add them to this
little Treatise.
SECT. XIII.
An Exhortation to all Christians who differ from each
other ^ not to require from one another any Points
cf Doctrine, fait such as every one finds in the
New Testament, and have always been believed.
SEEING these Things are so, we cannot but
earnestly exhort all Christians who differ in Opi-
(a) From his own express Words, &c.] In his Annotations on
-the Consultation of Cassander, Acts xiv. " Bishops are the
* Heads of the Presbyters, and that Pre-eminence was foreshewn
" in Peter, and was appointed by the Apostles wherever it could
* be done, and approved by the Holy Ghost, in the llevela-
" tions. Wherefore it was to be wished that that Superiority
* were appointed every where, $c." See also what follows
concerning the Ecclesiastical Power, and the Discussion of
ilivetus s Apology. Page 714. Col. 2. Other Things are aho
alledged in the Epistles added to this little Treatise.
nions,
Sect. 13.] WE ARE TO JOIN WITH.
nions, to remember that That only is the true
Sum and Substance of the Christian Religion, the
Truth of which can be proved by the Arguments
Grotius has alledged ; and not those controverted
Points which each Side denies, and which have been
the Cause of so many Evils : Further, no one that
reads over the New Testament with a religious
Mind, and meditates upon it, can be persuaded
that there is (a) any other Lawgiver but Christ,
upon whose Law eternal Life depends ; nor that
any one who is so disposed, can or ought to per
suade himself to admit of any Thing as necessary
to Salvation, beside what is the Doctrine of Christ
and his Apostles ; or to believe that to be true,
which he thinks is contrary to it : Wherefore there
is none more certain and present Remedy of their
Differences than this ; that Nothing be imposed
upon Christians, but those Things which every
one is fully satisfied in his own Mind are revealed ;
nor need we fear any Inconvenience from hence,
since it is evident from the Experience of all Ages
past from Christ to this Time, that the Sum of
the Christian Religion before laid down, was never
rejected by any. (b) If this ene Thing only were
at
(a) Any other Laivgiver buj Christ, &c.] The Words of
James, Chap. iv. 12. quoted in Section I. are very express in
this Matter ; where more is said relating thereto. Besides, the
Thing itself speaks here j because amongst the different Sects
of Christians, none of them believe their Adversaries Au
ihority.
(6) If this one Thing only, &c.] This was the Opinion of
James I. King of Great Britain, if we may give Credit to
Isaac Casuuhon, who had these Words in his Answer to Car
dinal Perron s Epistles, on the third Observation, Paij. 30. Edit.
Lond. )6l2. It is most truly written, in the Explication
of those Things which are absolutely necessary, that it is
the King s Opinion that the Number of those Things which
are absolutely nece -ary to Salvation is not great. Where-
" for lii Majesty thinks that there is no shorter Way to
X * enter
322 WHAT CHRISTIAN CHURCH [Book f.
at this Time required of all Christians as neces
sary, all their Differences would immediately cease,
and whatever Disagreement remained in Opinions,
it would not belong to the Body of the Church,
but to private persons ; every one of which must
render an Account of their Conscience to God.
If they did but once understand that they were
agreed in the principal Matters, as they really are
agreed, and would bear with one another in other
Things, and would not endeavour to bring over
others to their Opinions or Rites, by Force or
other wicked Arts ; this would be the only Agree
ment that can be expected on Earth, (a) In this
Ignorance and Want of Knowledge in Mankind,
hindered by so many Passions, no prudent Person
can expect that all can be brought, either by Force
or Reason, to think and do the same Thing. The
more generous and understanding Minds can never
approve of Force, which is the Attendant of Lies,
and not of Truth : Nor do they who are less
learned, or who are blinded by Passion or the Pre
judices of Education, or any other Thing, as the
fer greatest Part will always be, fully understand
the Force of Reason ; nor in the mean Time, are
they to be compelled to do or speak contrary to
what they think. Let them who preside in the
Government of the Church think it sufficient, that
* enter irr an Agreement, than by carefully separating those
" Things that are necessary, from those that are not ; and
f tlfHt their whole Care b employed in agreeing about the
" necessary Things ; and that in those Things that are not
" necessary, there be an Allowance made for Christian Li-
berty," $c.
(a) In this Ignorance and Want of Knowledge, &c.} It was
very well said by Hilary, concerning the Trinity, Book X.
Ch-ap. 70. " That God does not invite us to Happiness through
" difficult Questions, nor confound us with various Sorts of
tc Eloquence. Eternity is plain and easy to us, to believe that
" God raised up Jesus from the Dead, and to confess him to
" be Lord."
Men,
Sect. 13.] WE ARE TO JOIN WITH. 323
Men, through the Help of the immortal God,
believe the Gospel ; that That Faith alone is to be
preached as necessary ; that the Precepts of it
alone are to be obeyed, and Salvation to be ex
pected from the Observation of its Laws; and all
Things will go well. Whilst human Things are
made equal with Divine; and doubtful Things,
to say no worse of them, equalled with those that
are certain, there can be no End of Contention,
no Hopes of Peace ; which all pious Men ought,
with their most earnest Wishes, to desire of the
great God, and to endeavour to promote as far as
in their Power.
Y 2 BOOK
324
AGAINST INDIFFERENCE IN [Book II.
Against INDIFFERENCE in the CHOICE of our
RELIGION.
SECT. I.
That we ought 1o have a Love for Truth in all
Things, but more especially in such as are of great
Moment.
T THINK that Person judged very rightly,
* (a) whoever he was, that said, there is an
eternal Alliance betwixt Truth and the Mind of
Man; the Effects of which, though they may
sometimes be, as it were, suspended or discon
tinued for a While, by reason of the Inconstancy
and Affections of human Nature ; yet the Alli
ance itself can never be entirely broke. For No-
(a) Whoever he was, that said, &c.] John Smith, in his
Select Discourses, published at London 1660. Hence St.
Austin, in his CXLth Sermon concerning the Words of the
Evangelist St. John, Tom. V. Col. 6"82. " Every Man
" searches afrer Truth and Life ; but every Man does not
" find the Way to them." And again, Sermon CL. Col.
716. " The Mind cannot endure to be deceived. And
"how much the Mind naturally hates to be deceived, we
" may learn from this single Thing, that every Man of Sense
" pities a Changeling. If it were proposed to any one, vvhe-
u ther he would choose to be deceived, or to persist in the
."Truth; there is Nobody but would answer, that he had
rather persist in the Truth."
body
Sect. lj THE CHOICE OF OUR RELIGION. 325
body is desirous of being deceived ; nay, there is
Nobody but had rather know the Truth in any
Matter whatsoever, but especially in any Matter
of Moment, than be mistaken, though it be only
in Things of mere Speculation. We are naturally
delighted with Truth, and have as natural an
Aversion to Error ; and if we knew any Way in
which we could certainly arrive at Truth, we
should most readily enter into it. Hence it is,
that there always have been found very eminent
Men, whom all the World have most highly ap
plauded, because they spent their whole Lives in
the Pursuit of Truth. There have been, and are
at this Day, innumerable Natural Philosophers
and Geometricians, who have taken incredible
Pains to come at Truth ; and who affirm that
they never feel (a) so great Pleasure as when
they find out a Truth which they have long been
in Search after. So that the Love and the Know
ledge of Truth may very justly be reckoned
amongst the many other Things that Men excel
Brutes in.
BUT all Truths are not of the same Moment,
and many theoretick Notions, though they be
true, may be laid aside, because little or no Ad
vantage can be had from them, and therefore it is
not worth while to be at much Pains about them ;
but, on the other Hand, there are some Truths of
so great Moment, that we justly think them worth
purchasing at any Rate. Of this Sort are all those
that relate to our Well-being and Happiness ; the
Knowledge of which is most valued by every Body,
and most diligently pursued by them. To which
if we add, that the Consequence of a well-spent
and- happy Life (and we must always allow, that
what is good, that is agreeable to Truth, is also an
(a) So great Pleasure, c.] See the Lift of Pythagoras in
Diogenes Lacrtiii*, Book VIII. l?,
Ingredient
526 AGAINST INDIFFERENCE IN [Book II.
Ingredient of Happiness) during our short Stay
here, will be an eternal Happiness hereafter, as all
Christians of every Sect whatsoever profess to be
lieve ; we cannot but own that the Knowledge of
the Way by which we may arrive at such Happi
ness, cannot be purchased at too dear a Rate.
SECT. II.
Nothing can be of greater Moment than Religion ;
and therefore we ought to use our utmost Endea
vours to come at the tiue Knowledge of it.
OUR Business is not now with such Persons as
despise all Religion ; these have been sufficiently
confuted by that great Man Hugo Grotius, in the
foregoing Books ; which whosoever has read, with
a Mind really desirous of coming at the Truth,
can have no Doubt, but that there is a God who
would be worshipped by Men ; and as Things,
now are, with that very Worship which is com
manded by Christ ; and that he has promised
everlasting Happiness after this mortal Life, to all
who thus worship him.
THUS much being allowed, Nobody can doubt
but that Religion is a Matter of the highest Con
cern ; and therefore, as we see that Christians do
not consist of one entire Body, ve ought to en
deavour to find out which Sect of them is most
agreeable in its Doctrines and Precepts, to those
which are left us by Jesus Christ ; for we cannot
have an equal Regard for them all, because some
of them are K> very different from others, both in
Doctrine and Worship, that they accuse one an
other of the greatest Errors, and of having cor
rupted the Divine Worship ; nay some of them
speak of the Rest, as absolutely excluded eternal
Life.
Sect. 2.] THE CHOICE OF OUR RELIGION. 3S7
Life. Now, if this could be made plainly appear,
without Doubt we ought to withdraw ourselves
from all other Sects, as soon as we can, and join
with that alone which with Truth makes such Ob
jections against all others. For not only this pre
sent short Life lies at Stake, which is subject to in
numerable Evils and Misfortunes, let us live how
we will ; but we render ourselvesliable to the Punish
ments which God has threatened to those who do
not believe the Gospel, and hazard that Happiness
which has no Defect, and will have no End. Yet
there are some Men, not indeed very learned, nor
very much addicted to reading the Scriptures se
riously, in order to judge of the Divisions amongst
Christians, and to find out. on which Side the
Truth lies, for they have no concern at all for
that ; but their Notion of these Divisions is, that
they think it all one, let their Opinions be what
they will, and that it is the same Thing, whatever
Worship they follow : They imagine it to be quite
indifferent what Party of Christians we really join
ourselves with, or indeed only profess to join our
selves with. I do not now speak of the common
People only ; there are Kingdoms, in which not
only the common People, but the Magistrates and
Nobility have separated from the See of Ro?ne,and
yet in a very short Time, upon having a new King,
have returned to it again ; and then after this,
have been assisting to the supreme Power in op
posing the same See. In the Reign of Henry VIII.
of England, there were many Acts made not only
by the King, but agreed to by the Parliament,
against the See of Rome, which King Henry was
angry with for a Reason that few People approved
of. After his death, when his Son Edward VI.
joined in with that Party, who had not only re
nounced all the Authority of the See of Rome* as
his Father had done, but also had embraced other
Opinions,
32$ AGAINST INDIFFERENCE IN [Book II.
Opinions, which were condemned by that See;
they likewise openly declared tjiat they approved
of them. A little after King Edward died, when
Queen Mary, a great Bigot to the Pope of Rome,
succeeded her Brother; this very Nobility assisted
this Queen to oppress that Party who had despised
the Authority of the Pope, and were in so flourish
ing a condition when Edward was King. Some
Time after, upon the Death of Mary, Queen Eli
zabeth succeeded, who was of the same Sect with
her Brother Edward, and so strongly established it
by a long Reign, that it remains to this Day upon
the same Foundation on which it was then built.
Whoever peruses the History of those Times, will
see how fluctuating the Nobility of that Nation
were ; and he will hardly be able to persuade him
self, but that they were of the same Mind with
those that believe it to be all one with Respect to
theireternal Salvation, what Sect of Christians they
join themselves with. I agree with those who
ascribe these Changes in a good Measure to Fear ;
but when I consider the Constancy* Courage, and
Contempt of Death, which we so frequently see in
the English Nation, I an hardly persuade myself,
but that the Love of this present Life, and an In
difference about Religion, were the principal
Causes of these several Changes.
SECT. III.
That an Indifference in Religion is in its own Nature
unlawful, forbidden by the Laws of God, and
condemned by all Sects oj Christians.
FOR any one to think that Religion is one of
those Things that are of an indifferent Nature ; so
that we may change it as we do our Clothes ; or
at
Sect. 3.] THE CHOICE OF OUR RELIGION. 329
at least, that we may profess or deny it just as the
Times change; is a most heinous Crime, as will
appear by many Reasons, the principal of which
we will produce from the Nature of the Thing,
the Laws of God, and the Consent of all Chri*
tian Nations.
FIRST, to tell a Lye is a very dishonest Thing,
especially in an Affair of any great Moment, when
it is not so much as allowed in trifling Matters,
unless perhaps in such Particulars where a Lye
is, upon the Whole, more advantageous than the
Trutn. But in the Affair of Religion, it must be
a very grievous Fault for Men to lye, or even to
dissemble; because thereby they do all in their
PoA-cr to confirm a Lye, in a Thing of the greatest
Importance ; to stiiie Truth which is contrary to
it, and to condemn it to perpetual Obscurity. It
is the worse Example that can be set, especially in
Persons advanced to any Dignity, which the Peo
ple of a lower Rank are but too apt to imitate ;
whence it comes to pass, that they are not only
Offenders themselves, but they cause others to of
fend also by their Example; which has the greatest
Influence over the common People, because they
give a much greater Attention to the Actions of
those they have a great Respect for, than to their
Words.
IT is also a very dishonourable Thing, and alto
gether unworthy a Man of Courage, to tell a Lye
for the Sake of this short Life, and to choose to
displease God rather than Men. For this Reason
the most eminent Philosophers chose rather to ex
pose themselves to certain Death, than to do aThing
which they thought was displeasing to the Deity;
as we see (a) in the Instance o{ Socrates, who chose
rather to drink a Dose of Poison, than to leave off
(a) la the Instance q/*Socrates, c.] See what I have collect
ed about him in my Kilv* Ptrilo/vgicce t Book I. Chap. 3.
the
330 AGAINST INDIFFERENCE IN [Book II.
the Study of Philosophy^, which he had so much
accustomed himself to, and live. Other Philoso
phers also chose rather (a) to go to the Plough,
than give up those Notions which they believed to
be true, and had undertaken to defend. And
there have been such valiant Men among the Hea
thens, who by their good Lives severely reproached
the Age they lived in ; and thought it much more
preferable to die, than to flatter Tyrants, and
thereby forsake the true Way of Life ; of which
were () Thraseus Ptetus and (^) Hefaidius Priscus,
who chose to die rather than to dissemble or ap
prove of the Vices and wicked Actions of the
Roman Emperors. Now if this was done by Men
who had but faint Hopes of another and more
happy Life hereafter; how much more are they
obliged to do it, who have so much plainer and
more certain Hope of an eternal Happiness afford
ed them !
ALL Ages have seen and commended such as
have, with an intrepid Mind, submitted to Death
for the Sake of their earthly Country. Now after
this, who is it but must applaud all those who pre-
(a) To go to the Plough, Sec.] See Galen in that Book, where
he says, " That the Passions and Affections of the Mind dc-
" pend upon the Constitution of the Body." In the last Chap
ter, towards the End, where speaking of the Stoics, " They
" were fully persuaded, that they ought to forsake their Coun-
" try rather than their Opinions."
(b) Thraseus Patus, &c.] Who was put to Death by Nero,
because he would not flatter him. See Tacitus s Annals, Book
XVI, 24, and following Sections.
(c) Helridius Priscus, &c.] The Son-in-Law of Thraseus,
who, as Tacitus there tells us, was commanded to depart out
of Italy at the same Time. He was afterwards slain by Ves
pasian, because he would not pay sufficient Reverence to his
new Master, as Suetonius informs us in the XVth Chapter of
the Life of that Emperor. His Son was slain by Domitian.
See Suetonius s Life of him, and Tacitus in the Life ot Agri-
cola, ChapterXLV.
fer
Sect. 3.] THE CHOICE OF OUR RELIGION. 331
fer a heavenly Country to an earthly one; and that
eternal Life which the Scriptures have revealed to
us, to a temporal one? Who can forbear despising
those mean Creatures that choose to preserve such
a Life as they have in common with brute Beasts,
and which they must lose in a short Time; rather
than to take the first Opportunity of obtaining a
Life that can never be lost? We see Soldiers with
great Bravery face the most imminent Dangers,
in order to obtain the Favour of Kings or Princes
to themselves, or their Families after them ; and
rejoice within themselves that they got such
Wounds as they must in a very short Time die
of. Nay, even hired Troops themselves will fight
very valiantly, and venture their Lives for those
who employ them, though it be but for very
gmall Wages; and yet there are some who will
not expose themselves to any Hazard, I do not
say of their Lives, but of the Loss of their Goods,
or of their uncertain Dignities, for the Defence of
Truth, which will last to Eternity, is most ac
ceptable to God,, and has the highest Reward an
nexed to it.
THEREFOKE, what Christ has commanded us
in this Respect, is in the following Words:
(a) Whosoever shall confess me before Men, him will
1 confess also before my Father which is in Heaven ;
but whosoever shall deny me before Men, him will I
also deny before my Father which is in Heaven. In
which Words he tells us,, that he will own all those
for his Disciples, and will give them eternal Life
at the Day of Judgment, who have not dissembled
his Doctrine, either in their Deeds or Words. He
does, indeed, in another Place, declare, that this
ought to be done with Prudence; when he says,
(b) That we should not cast Pearls before Swine. But
(a) Whosoever shall confess, c.] Matt. x. 32.
(6) That we should not cast, c.] Matt.\\i\. 6,
this
332 AGAINST IN DIFFERENCE IN [Book II.
this Prudence does not extend so far as to allow us
to play the Hypocrite all our Lives long, if
Need be, or so much as to tell a direct Lye ; but
only not to try at an improper Time and Place,
to convince such Persons as obstinately persist in
their Errors, when we see it will have no Effect
upon them. For he expressly declares a little
after the forementioned Words concerning con
fessing our Religion ; and sometimes it ought to
be done, though it brings upon us the Hatred of
all those about us, and the imminent Danger of
certain Death : (a) He that loveth Father or Mother
more than me, is not worthy of me; and he that loveth
Son or Daughter more than me, is not worthy of me.
And such are all they who dissemble the Doc
trines and Precepts which they have received
from Christ, for their Families Sake. Nor has
Christ omitted to tell us, that Death must be ex
pected for such Constancy; and yet notwithstand
ing, they ought to persist in their Design ; and
that he who does lose his Life upon this Account,
shall obtain a blessed Immortality in the World to
come, (b) And he that taketh not lis Cross andfol-
loweth after me, is not worthy of me. He that
fmdeth his Life (in this Wprld) shall lose it (in
another ;) vndhe that loseth 7<w Life (on Earth) for
my Sake, shall fad it, in Heaven, and an infinitely
more happy and eternal one.
THIS Doctrine is so plain and evident, that there
are no Sects cf Christians at this Time ^that differ
at all about it; they who own the Pope s Autho
rity, and they of all Sorts who disown such Autho
rity, do every one of them, with one Consent, af
firm it to be a very wicked Thing to dissemble
our Sentiments concerning Religion ; when Opi-
(a) He that loveth Father, &c.] Matt. x. 37.
(ft) And fie that taketh, &c.] Matt. x. 38, 3p.
nions
Sect. 3.] THE CHOICE OF OUR RELIGION. 333
nions of the greatest Moment are debated, and
where the Thing may be done without Sedition
and Tumult. For in those Things, in which
Faith towards God and Uncorruptness of Man
ners may be preserved, it may be right to conceal
our Notions, rather than raise perpetual Conten
tions amongst Christians, when there are so few
learned Men who think alike in every Thing. I
say conceal, not dissemble; for to conceal your
Opinion is not to lye ; but to affirm you believe
that which you really do not believe, this is to
lye. To which may be added, that if any Opi
nion be established by the common Law, which
you think to be false : you ought modestly and
without Contention or Tumult, to declare your
Dissent from it ; otherwise, instead of that mild
and gentle Government of Christian Churches,
which does not exclude any Dissent, provided it
be done with Charity ; we shall run into absolute
Tyranny, which will allow of no Dissent at all
upon any Account. There are innumerable ob
scure speculative Questions, especially to thosewho
never took any great Pains in such Sort of Studies,
in which Christian Liberty ought to be allowed,
as is confessed by all Christians, for there are a
Multitude of Places in Scripture, and a vast Num
ber of Theological Opinions, in which learned
Men always have, and will differ from each other
with Impunity, even amongst those, who in other
Things require Consent more strictly than they
ought to do.
SECT-
334 AGAINST INDIFFERENCE IN [Book II.
SECT. IV.
We ought not hastily to condemn those who differ from
us, as if they were guilty of such a Crime or such
unlawful Worship, as is inconsistent with eternal
Life; so that none who admit such Persons, should
le capable of the Mercy of God; nor yet, on the
other Hand, is it lawful for us to profess that we
believe what we do not really believe ; or to do
what at the same time we condemn.
THEY who have separated from the Church
of Rome, do no more agree with each other in all
Points, than they who continue in it; but accord
ing to the Judgment of some of the most learned
Men, they do not differ in any Thing that is con
sistent with that Faith which is owing to God, and
that Obedience which ought to be paid to him.
But they object many Things to the Church of
Rome both in Doctrine and Worship, which they
think are plainly false and unlawful. Whether
they judge right in this or not, I shall not now
inquire: However, thus much is evident, that
according to the Opinion even of that Church, it
is not lawful for them to profess that they approve
of what they do not approve of, nor do they ad
mit any Persons to Communion with them, who
profess to dissent from it in such Things. How
ever, amongst those that dissent from the Church
of Rome, there are (a) some famous and learned
Men, who though they think it utterly unlawful
to join with that Church themselves, on the. Ac
count of those Doctrnes, and that Worship in
which they differ from it; yet notwithstanding
(a) Some famous and learned Men, &c.] Amongst others,
is Mr. William Ckillingwortk, iiihis//g7z>^ Book intitled, The
l{elig:0 i <tf Protestants, f/tt safe Way to Salvation, where he
others, \vho also thiuk them as sate.
they
Sect, 4.] THE CHOICE OF OUR RELIGION. 335
they do not think it right to exclude from eternal
Happiness, ^11 those, both learned and unlearned,
who live and die in it. They indeed who think
that there is any Thing in them, which is contrary
to the fundamental Principles of Christianity,
judge it to be by no Means lawful for themselves
to give their Assent to them, and that it would be
the highest Crime in them, to pretend to consent
to what they really condemn, and for which
Crime, if they fall into it, and continue in it to
their Death, they believe they should be excluded
eternal Happiness. But as to such as do sincerely
embrace those Doctrines, because they believe
them to be agreeable to Divine Revelation, or at
least not so repugnant to it, as to subvert the Faith
or Holiness of the Gospel ; whether it be owing
to that sort of Study which they have employed
themselves in from their Youth, or whether it
ariseth from a Defect of Knowledge or Judgment ;
such Persons as these, I say, they do not presume
to exclude from Salvation, because they cannot
tell how far the Mercy of God may extend with
respect to such Men as these. There are innume
rable Circumstances both of Time and Place, and
various Dispositions of Mind, which are quite
unknown to us, which may very much diminish
the Crimes of wretched Men in the Sight of God;
so as to procure Pardon for such, which would be
condemned in Men of more Learning. Where
fore they look upon it as a Part of Christian
Equity and Prudence, at the same Time that they
condemn the Doctrine and the Worship, to leave
the Men to the wise and merciful Judgment of
God; though they themselves are determined
neither to assent to their Doctrines, nor be present
at their Worship, because they think it absolutely
unlawful.
SURELY
336 AGAINST INDIFFERENCE IN [Book 1L
SURELY no Man can think, that from what has
been said, it will follow that any Person who is
brought up in a different Opinion, and has em
ployed himself in reading the Scriptures in the
Manner that the Reformers do ; if he should, con
trary to his own Conscience say or do any Thing
which he thinks unlawful or false, for any present
Advantage ; that any such Person, I say, can hope
for Pardon from God ; if he should die with a
Habit of snying and doing what he himself dis
approves of; and would have said and done so, if
he had lived longer. There is not at present, and
I hope there never will be, any Sect which shall
go under the Name of Christians, who will allow
that such a Man can arrive at Salvation.
LET Hypocrites, therefore, look to themselves
whilst they behave so, as shamefully to despise the
Light of Reason and Revelation, to resist the
Conviction of them, and to look upon the Judg
ment of all Christians whatsoever as nothing.
Such Persons cannot be thought learned Men, or
such as have thoroughly and maturely considered
the Thing. There are them that so far despise all
theological Learning, that they will not so much
as attempt it; but without this there can be no
Judgment at all passed upon the Matter. These
equally despise that noble Philosophy, which the
great Men amongst the Romans of old set such a
Value upon, as being deduced from the Light of
Nature ; in order to indulge those Passions which
the Heathen Philosophy would not allow of. Hav
ing thus secured themselves from the Judgment of
past Ages, despising every Thing in the present,
and having little Concern for what is to come;
they are more like Beasts than Men endued with
Reason, which they never make use of. They
who dissemble and lye in such a Manner as this,
ought not to be looked upon as Men of any Value
1 OF
Sect. 4.] THE CHOICE OF OUR RELIGION. 337
or Account, they ought not to be trusted, even
in temporal and worldly Affairs, because they en
deavoured to impose upon God and Man in a
Matter of the greatest Importance. There are
some amongst these, who dare to affirm, that we
ought always to be of the Religion that the State
is of, and when that changes, we ought to change
also ; but it is not at all to be wondered at, that
these Persons should have so ill an Opinion of the
Christian Faith, when they have not so much as
the common Principles of Natural Religion in
them, nor do they show any Regard to right Rea
son or Virtue. What a wretched Condition are
those Kings and States in, who put their Confi
dence in such Men as believe neither Natural nor
Revealed Religion ! Indeed, Men, who are them
selves void of Learning, who give no Credit to the
Judgment of any learned Men whatsoever ; who
have no Sort of Concern for Truth, but live in
perpetual Hypocrisy ; arc by no Means fit to be
trusted in any Matters whatsoever, not even in
such as relate to the Public.
YET these very Men, as much Despisers as they
are of Truth and Virtue, look upon themselves as
better Subjects and more ingenious Persons than
others ; though they be neither, and though it be
impossible they should be either, whilst they make
no Distinction betwixt Truth and Falsehood, Vir
tue and Vice, and whilst they are ready to say or
do any Thing that may be of Advantage to them
selves. All such Men have renounced a right
Temper 01 Mind, and every good Action, and
therefore ought to be despised and avoided by
every Body.
SECT.
338 AGAINST INDIFFERENCE IN [Book II.
SECT. V.
A Man that commits a Sin by Mistake, may be ac
cepted of God, but a Hypocrite tannof.
THE Condition of Human Nature is such, that
a great many Men, who in other Respects are not
the worst of Men ; and yet, either by bad Educa
tion, or for Want of Teachers or Books, which
might bring them off from their Errors j or be
cause they have not Capacity enough to under
stand the Controversies amongst Christians, and to
form a Judgment of them ; lead their Lives as it
were in utter Darkness. Such Persons, as they
who sincerely believe and obey what they are
taught concerning the Christian Religion, so far
as their Capacity reaches, are more the Objects of
Compassion than of Anger, considering the natu
ral State of Mankind. Their Religion indeed is
very lame and defective, and abounds with Mis
takes, but yet they themselves are very sincere.
Wherefore it is highly probable, that he who does
not reap where he has not sown, will, out of his
abundant Equity, pardon those who are in such
Circumstances; or certainly will inflict a much
lighter Punishment upon them.
But if we consider that there are Men to be
found who have not wanted either Education or
Teachers, either Books or Capacity, to under
stand who have the best and who the worst Side
of the Question, in Controversies of Religion j
and yet have followed the wrong Side, only for
the Sake of the Wealth, or Pleasure, or Honours,
that attend them in this present Life ; we cannot
but have great Indignation against such Men,
nor can any one presume to excuse them, much
ie*s to <kfend such a Purpose of Life, without
the
Sect. 5.] THE CHOICE OF OUR RELIGION. 339
the most consummate Impudence. Whence it
is easy to apprehend, that if we ourselves, whose
Virtue is very imperfect, could not pardon such
Persons, how much more severe will the infinite
Justice of God be against those, who have know
ingly and designedly preferred a Lye to the Truth,
for the Sake of the frail and uncertain good Things
of this present Life ?
GOD, out of his abundant Mercy, is ready to
pardon such Ignorance as does not proceed from
Vice; to pity our imperfect Virtues; and to al
low for the Errors of such as are deceived ; espe-.
cially if there was no previous Iniquity, nor no
Contempt of Religion ; but as our Saviour assures
us, he will never pardon those, who when they
knew the Truth, chose rather to profess a Lye.
We see that such a Hypocrite as this, is by no
Means acceptable to Men; for nobody would
choose a Person for a Friend, who, to gain any
small Advantage to himself, would trample under
Foot all the Rights of ancient Friendship. Whence
it follows, from what has been said, that there is
not a baser nor more dangerous Piece of Iniquity,
than the Crime of those, who, in Matters of the
highest Moment and Concern, dissemble that
which they really think is the best, and openly fa
vour them who are in the wrong. This is what
Reason itself teaches us, and what is confirmed by
the Christian Religion, and has the Consent of all
Sects of Christians whatsoever.
TESTIMONIES
CONCERNING
HUGO GROTIUS S
., AFFECTION FOR THE CHURCH OF ENGLAND.
TO THE READER.
the following Letters from
that most excellent and learned Person, Henry
Newton, Ambassador Extraordinary from the
most Serene Queen of Great Britain, to his
Royal Highness the most Serene Grand Duke
of Tuscany, to whose singular Goodness I am
very much indebted ,- I thought I should do a
very acceptable Thing to all who love the Name.
of Grotius, and no small Honour to the Church
of England, if I published them here. It ap-
fears plainly from them, that this very great
Man had the highest Opinion of the Church of
England, and would most willingly have lived
in it, if he could. Make the best Use of them
you can, therefore, Courteous Reader, and
continue to have a good Opinion of a Man.
that deserved so ^vell of {he whole Body of
Christians.
TESTIMONIES, &e. 343
L
HENRY NEWTON
TO
PETER HIERON. BARCELLINUS,
ABBOT OP ST. EUSEBIUS DE URBE.
EING at length returned safe and well to
Florence from Leghorn and Pisa, where through
the Intemperateness of the Air I was very near
contracting a Fever ; the iirst Thing I had to do,
most excellent Barcellmus, being furnished with
the most noble Library of the illustrious Maglia-
lechius, was to discharge my Promise concerning
that great Man Hugo Grotius, and to shew from
his Writings, particularly his Letters, in which
Truth, Candour, Integrity of Heart, and the
inward Thoughts of his Mind are discovered ;
how highly he thought and wrote concerning us
all his Life-time, and a little before his Depar
ture, and when Death and Immortality were in
his View. I know what was said of him by that
principal Man of his Rank Pelavius, and also
Brietius and Pahsius, and many other celebrated
Men of your Communion, who wished well and
favourably to a Man born for the public Good
of Christianity. It is known to all, how greatly
he suffered in Goods, Honour, and Report from
the Calvinists, both in his own Country and in
5 his
344 TESTIMONIES CONCERNING
his Banishment even after he was advanced to a
higher Rank by Foreigners ; and how much the
Heats of Controversy (whilst he set his Mind
upon this one Thing, to establish Peace in the
Commonwealth and between the Churches, which
highly displeased m ; >ny ; a strange and grievous
Thing!) fretted that Disposition, which was
otherwise peaceable and modest, after he saw
himself treated in such an unworthy Manner by
his own Friends; and sometimes prevailed over
that meek Wisdom which was in him both by
Nature and Judgment. Yet these did not hin
der his Son, who was also a great Man, from
saying tho*e Things wbirh I shall presently add,
concerning his Father, f, that great Princt . Charles
the Second of Great-Britain, to whom he dedicated
r f fPfirkf ) <m& in him to all others ; and
this when ; 3 no Reason to flatter or fear him,
because, to the Commonwealth, he was cf the
contrary fait ic Umrles s Sister s Son ; and be
cause he was a private Man, wedded to a Coun
try and learned Life, and an old Man, not far
from Death, nor consequently from Liberty : For
he published his Father s Works, but saw them
riot after they were published ; and his own Life
is to be seen and read with the Life of his Fa
ther in the same Volume. " For thou," snys
Peter Grntius, " art he alone, whom, if not the
" greater, yet the wiser Part, of the Christian
World, have for a long Time acknowledged
i( for iheir Protector. Thou art lie, to whose JVo-
" tection or Defence, the Christian Faith willingly
!f commits itself; in whose Kingdoms principally,
:t that Knowledge of the Sacred Writings, that
< Worship of the Deity, thatModeratipn of the too
free Exercise of Liberty, in disputing concern-.
:< ing the Secret Doctrines of Faith, is established ;
rf whose Agreement with which the Author, my
" Father
HUGO GROTIUS. 3*5
" Father has long: since declared, and publickly
" professed in his Writings."
HEAR no\v Hugo Grotius s own Words, how
he expresses his own Suise, in his Epistle to Jo-
hannes Corvinis, dated in *he Year MDCXXXVIII.
who was net an English but a Dutch Divine, of
another Church, and also a Lawyer, and conse
quently skilled in Matters boil, Divine and Hu
man ; concerning the Reformation of Religion
made among us in the bst Age. " You see how
" great a Progress they have "made in England, in
pnrying out pernicious Doctrines ; chiefly for
th s Reason, because they who undertook that
holy Work, admitted of nothing new, nothing
: of their own, bat had their Eyes wholly fixed
" upon another World." Then was it in a flou
rishing Condition, before a Civil War broke out,
before the King was vanquished, taken Captive*
condemned and beheaded; and it afterwards
sprung up and flourished again contrary to all hu
man Hopes, when his Son returned to the
Throne of his Ancestors, to the Surprize of all
Europe, and, after various Turns, Threats, and
Fears, continues still to flourish secure and
unhurt.
NOR had he only a good Opinion of the Church
of England himself, but also advised his Friends
in Holland, who were of his Party, and, which
was no small Thing, who joined with him in
partaking of the same Danger and Losses, to take
holy Orders from our Bishops ; whom it is cer
tain he did not believe, nor would have others
believe, to be schismatical, or heretical, upon
that Account. He addresses his Brother in these
Words, " I would persuade them (that is, the
Remonstrants) to appoint some amongst them
s< in a more eminent Station, such as Bishops ;
f and that they receive the laying on of Hand*
" from
3*6 TESTIMONIES CONCERNING
" from the Irish Archbishop who is there, and
" that when they are so ordained, they afterwards
te ordain other Pastors ;" and this in the Begin
ning of the Year MDCXLV, which was fatal
to him, and unfortunate to Learning itself. The
Bishop he here speaks of is, if I be not mistaken,
John Bramhall, who was at that Time Bishop of
Londonderry in Ireland, and, at the Restoration
of King Charles II. Archbishop of Armagh, and,
next to the most learned Usher, Primate of Ire-
land^ and who afterwards in that Country pub
lished a Vindication of our Church against Mt-
letenus. See also what is said to the same Person,
April 8, in the Year MDCXLV, concerning
the public Worship of God amongst us. " The
" English Liturgy was always accounted the best
" by all learned Men."
IT seems very probable that this Man, who
calls the Reformation of the Church of England
a most Holy Works who believed that the Holy
Orders given and received from the Bishops
of that Church, and the Rites appointed about
Holy Things, and the prescribed Form of wor
shipping the Supreme Deity, exceeded all other
Churches in the Christian World ; would have
joined himself to that Church, as well in out
ward Worship as in the Judgment of his M nd ;
and so have become now really, what he before
was in Wish, a Member of the Catholic Church.
But he was never able to effect the Thing, be
cause Death immediately after overtook him ;
for in the same Year he went from France to
Stockholm to resign his Ambassadorship, and re
turning from thence Home, and having suffered
Shipwreck, he departed this Life at Rostock, on
the 28th of August : A Man never enough to be
lamented, because Study and Learning decayed
with him ; and never enough to be praised,
upon
HUGO GROTIUS.
upon the Account of what he began and finished
in all Parts of Learning. He was a great Lover
of Peace, if Truth was not injured (always
having Regard to Times and Differences) and
of the antient Church-Government (freed from
Abuses) as it was settled from the Beginning in
England, and as it was from the very Apostles*
Time, if we may believe Ecclesiastical Annals.
He always studied aad consulted the Peace of
Empire and Churches, both in his Discourses,
and by his Example, and Writings ; may he be
rewarded with God and our common Lord ! and
may the Memory of him be ever grateful to
Posterity. Farewell.
Florence, XII. of the Kalends of May,
MDCCVI.
II. HENRY
54*
II.
HENRY NEWTON
TO
JOHN CLERC.
ll/TOST Learned Sir, I send you a new and
ample Testimony concerning Hugo Gro
tius, more weighty than the former, if we con
sider the Author s Dignity in the Commonwealth,
or his Knowledge of Things, or that it was writ
while Grotius was alive. It is taken from Letters
to that great Prelate William Laud, then Archbi
shop of Canterbury, with whom he often had
Correspondence by Letters; they were written
from Paris, October 24, Gregorian Style, in the
Year MDCXXXVIII, and were procured me
lately out of England, by the Kindness of that
most illustrious Person, John Lord Sommers,
formerly High Chancellor of that flourishing
Kingdom, then President of the Law, now* of
the Council. In those Letters that most illustri
ous Viscount Scudamore, at the Time Ambassador
for our Nation in France, has the following
Words concerning Grotius.
" The next Time I see Ambassador Grotius,
" I will not fail to perform your Commands con-
* In thin Year, 1709, he was President of the Privy Council
to her Most Serene Majesty,
" cerning
HUGO GROTIUS. 349
f< cerning him. Certainly, my Lord, I am per-
"suaded that he doth unfeignedly and highly
f love and reverence your Person and Proceed-
r ings. Body and Soul he professeth himself to
: be for the Church of England, and gives this
" Judgment of it, that it is the likeliest to last
:e of any Church this Day in being."
Genoa, XVII. of the Kalends of February,
MDCCVII.
. FRAN-
350 TESTIMONIES CONCERNING
FRANCIS CHOLMONDLY
10
ALEXANDER FORRESTER.
HpHAT which you desire to know of me con
cerning Hugo Grotius, who was one of the
greatest Men that ever any Age produced, is this.
It happened that I came to Paris a little after the
Transaction of that Matter. Being very well ac
quainted with Dr. Crowder, he often told me with
Assurance, that it was the last Advice this great
Man gave to his Wife, as he thought it was his
Duty, that he declared he died in the Communion
of the Church of England, in which Church he
wished her to live. This she discovered when she
came on Purpose to our Church (which was in the
House of Richard Brown, who was then in France,
upon the King of Englands Account) where she
received the Sacrament of the Lord s Supper at
the Hands of Dr. Crowder, then Chaplain to the
Duke of York. This was done as soon as Mat
ters would permit, after the Death of that Man.
Archbishop Bmmkall, Primate of Ireland, in De
fence of himself and the Episcopal Clergy, against
Richard Baxter, the Presbyterian s Accusation of
Popery, speaks thus concerning the Religion of
Grvtius, P. 21. " He was a Friend in his Af-
" fection to the Church of England, and a true
"Son
HUGO GROTIU5. 351
" Son in bis Love for it : he commended it to
:f his Wife and other Friends, and was the Cause
" of their firmly adhering to it, as far as they had
" Opportunity. I myself, and many others, have
" seen his Wife obeying the Commands of her
Husband, as she openjy testified, in coming to
our Prayers, and the Celebration of the Sa-
" crament." When Matthew Turner, a great
Friend of Grot mss, desired to know why he did
not go over to the Communion of the Church of
England, he answered, that he would very wil
lingly have done it, if the Office of Ambassador
to Swedeland had not hindered it, Otherwise he
very highly approved of our Doctrine and Disci
pline, and wished to live and die in our Com-
munion. If any one thinks that he can know
Grotiuss Mind better from Conjectures and Infe
rences, or that he dissembled it before his Wife
and Children, let him enjoy his own opinion, he
will not have many agree with him. Farewell.
June 23, MDCCVII.
352 TESTIMONIES, &c.
From another Letter, dated Octob. 6, MDCCVIII.
I lately told you very fully what I knew of the
Widow of that great Man Hugo Grotius. After
wards I called to Mind, that that pious and sin
gular good Man, Sir Spencer Compton, Knt. Son
of the Earl of Northampton, told me he was pre
sent when Grot mss Widow professed this, and re
ceived the Sacrament.
FINIS.
n
MAY 2 6
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BT Grotius, Hugo
1100 The truth of the Christian
G7713 religion in six books
1809
