THE 
 
 TRUTH 
 
 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 FIFTEI ATI I EDITION, WITH ADDITIONS, 
 
 PARTICULARLY ONE WltOifcSlOOF OF Jill. IT: Ci.VH(\, AGAINST 
 INDIFFERENCE OF WHAT RELIGION' A .MAS' IS OF. 
 
 DONE INTO ENGLISH, 
 
 BY JOHN CLARKE, 1). I) 
 
 DEAN OF SARVM. 
 
 OXFORD, 
 
 PRINTED BY W. BAXTER; 
 
 r«l lAW AND WHITTAKER, AVE MAI11A LANE; AND J. NVNN. 
 
 QRE4T UUEEN-STREKT, LONDON. 
 
 1818. 
 
* 
 
 7ffO 
 

 TO THE 
 
 MOST REVEREND PRELATE 
 
 THOMA S, 
 
 LORD ARCHBISHOP OF CANTERBURY, 
 
 PRIMATE OF ALL ENGLAND AND METROPOLITAN, 
 AND PRIVY COUNSELLOR TO HER MOST SERENE 
 MAJESTY THE ftUEEN OF GREAT BRITAIN. 
 
 
 Upon the reprinting this excellent 
 piece of that great man HUGO 
 GROTIUS, concerning the truth of 
 the Christian Religion ; whereunto 
 I thought fit to add something of my 
 own, and also some testimonies, from 
 which the good opinion he had of the 
 Church of England is evident ; there 
 was no other person, most Reverend 
 Prelate, to whom I thought it so 
 proper for me to dedicate this Edi- 
 tion, with the additions, as the Pri- 
 mate and Metropolitan of the whole 
 
 a 2 
 
iv DEDICATION. 
 
 Church of England. I therefore pre- 
 sent it to you, as worthy your pro- 
 tection upon its own account, and as 
 an instance of my respect and 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 will 
 I say any thing of the Appendix 
 which I have added ; it is so short, 
 that it may be read over almost 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 of 
 his. Perhaps it might be expected, 
 most illustrious Prelate, that I should, 
 
DEDICATION. v 
 
 as usual, commend you and your 
 Church ; but I have more than once 
 performed this part, and declared a 
 thing known to all : wherefore for- 
 bearing that, I conclude with wishing 
 that both you and the Reverend 
 Prelates, and the rest of the Clergy 
 of the Church of England, who are 
 such brave defenders of the true 
 Christian Religion, and whose con- 
 versations are answerable to it, may 
 long prosper and flourish : which I 
 earnestly desire of Almighty God. 
 
 JOHN LE CLERC 
 
 Amsterdam, 
 the Calends of March, 
 MDCC1X. 
 
 a 3 
 
TO 
 
 THE READER 
 
 JOHN LE CLERC VVISHETH ALL HEALTH. 
 
 J. HE Bookseller having a design to re- 
 print this piece of Grotius's, I 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 some- 
 thing useful might be added to the notes : 
 neither would it be unacceptable or unpro- 
 fitable to the reader, if a booh lucre added, 
 to shew where the Christian religion, the 
 truth of which this great man has demon- 
 si rated, 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 of 
 Grotius, and because of the usefulness of the 
 thing. How I hare succeeded in it, I must 
 leave to the candid reader 's judgment. 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 be- 
 fore, and the thing not seeming to require 
 ?nore. My name adjoined, distinguishes them 
 
 ii4 
 
viii TO THE READER. 
 
 from Grotius's. 1 have also added to Gro- 
 this a small Book, concerning choosing our 
 opinion and church amongst so many dif- 
 ferent sects of Christians ; in which I hope I 
 have offered nothing contrary to the sense of 
 that great man, or at lead to truth. I have 
 used such arguments as will recommend them- 
 selves 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 
 from all severe words, ivhich ought never to 
 enter into our determinations of religion, if 
 our adversaries ivould suffer it. I have de- 
 clared the sense of my mind in a familiar 
 style, without any flourish of words^ in a 
 matter where strength of argument, and not 
 the enticement of icords, 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 were 
 sent me by that honourable and learned per- 
 son, to tvhose singular good-nature lam much 
 indebted, the most Serene Queen of Great 
 Britain's Ambassador Extraordinary to his 
 Royal Highness the most Serene Great Duke 
 of Tuscany. I thought with his leave they 
 
TO THE READER. ix 
 
 might conveniently be published at the end of 
 this volume, thai if might appear what opi- 
 nion Grotius had of the Church of England; 
 which is obliged to him. notwithstanding the 
 
 snarling of some men, who object those incon- 
 sistent opinions, Socinianism, Popery, nan, 
 even Atlieism itself, against this most learned 
 and religious man ; for fear, I suppose, his 
 immortal writings should he read, in which 
 their foolish opinions are entirely confuted. 
 In which matter, as in many other things of 
 the like nature, they hare in rain attempted to 
 blind the eyes of others : but God forgive 
 them, (for I wish them nothing worse^) and 
 pat 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, and assist to the 
 utmost of your power. 
 
 Farewell. 
 
 Amsterdam, 
 'he Calends of Man h, 
 MDCCIX. 
 
TO 
 
 THE READER. 
 
 I HAVE nothing to add to what I said 
 eight years since, hut only, that in this my 
 Second Edition of Grotius, I have put some 
 short notes, and corrected a great many 
 faults in the ancient testimonies. 
 
 J. C, 
 
 Amsterdam, 
 
 the Calends of June, 
 
 MDCCXVII. 
 
To the Most Noble and Most Excellent 
 
 HIERONYMUS ISIGNONIUS, 
 
 THE KING'S SOLICITOR 
 
 IN THIi 
 
 •SUPREME COURT OF AUDIENCE AT PARIS. 
 
 Most noble and excellent Sir, 
 
 I 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 advance- 
 ment of the Christian religion, which is a 
 great part of justice, and of your office ; 
 neither would justice permit me to ap- 
 proach any one else so soon as you, whose 
 name my book glories in the title of. I do 
 not say I desire to employ part of your 
 leisure ; for the discharge 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 your forensic affairs, 
 bestow some hours upon these papers. 
 Even then you will not be out of the way 
 
xii TO HIERONYMUS BIGNONIUS. 
 
 of your business. Hear the witnesses, weigh 
 the force of their testimony, make a judg- 
 ment, and I will stand by the determina- 
 tion. 
 
 HUGO GROTIUS. 
 
 Paris, August 27 , 
 CIO IDC xxxix. 
 
Tin; 
 T K A N S L A T OR'S P K E F A C E 
 
 TO THF. 
 
 CHRISTIAN READER. 
 
 I HE general acceptation tins piece of 
 Grotius has met with id the world, encou- 
 raged this translation of it, together with 
 the notes ; which, being a collection of an- 
 cient testimonies, upon whose authority 
 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 
 an; for the most part Grotius's own, ex- 
 cept some few of Mr. Le Clcrc's, which I 
 have therefore translated also, because I 
 have followed his edition, as the most cor- 
 rect. 
 
 The design of the book is to shew the 
 reasonableness of believing and embracing 
 the Christian religion above any other; 
 which our author does, by laying before us 
 all the evidence that can be brought, both 
 internal and externa!, and declaring the 
 sufficiency of it; by enumerating all the 
 mark, of genuineness in any books, and 
 
xiv THE TRANSLATOR'S PREFACE. 
 
 applying them to the sacred writings ; and 
 by making appear the deficiency of all 
 other institutions of religion, whether Pa- 
 gan, Jewish, or Mahometan. So that the 
 substance of the whole is briefly this ; that 
 as certain as is the truth of natural princi- 
 ples, and that the mind can judge of what 
 is agreeable to them ; as certain 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 faith- 
 fully ; 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 reli- 
 gion 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 the 
 truth of the Christian religion in general, 
 against Atheists, Deists, Jews, or Maho- 
 metans ; and he does not enter into any of 
 the disputes which Christians have among 
 themselves, but confines himself wholly to 
 the other. Now as the state of Christianity 
 at present is, were a heathen or Maho- 
 metan convinced of the truth of the Chris- 
 tian religion in general, he would yet be 
 exceedingly at a loss to know what society 
 of Christians to join himself with ; so mi- 
 serably divided are the} T amongst themselves, 
 and separated into so many sects and par- 
 
THE TRANSLATOR'S PREFACE. x> 
 
 tics, which differ almost as widely from 
 each other as Heathens from Christians, 
 and who are so zealous and contentions for 
 their own particular opinions, and hear so 
 much hatred and ill-will towards those that 
 differ from them, that there is very little of 
 the true spirit of charity, which is the bond 
 of peace, to be 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 ofl", 
 because they saw the professors of it in 
 general agree so little amongst themselves : 
 this consideration induced Mr. Le Clerc to 
 add a seventh book to those of Grotins ; 
 wherein he treats of this matter, and shews 
 what it becomes every honest man to do in 
 such a case ; and I have translated it for 
 the same reason. All that 1 shall here 
 add, shall be only briefly to enquire 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. Paul 
 made in the primitive times of the church 
 of Corinth: that some were for Paul, some 
 
xvi THE TRANSLATOR'S PREFACE. 
 
 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 its members at variance 
 with each other, who ought to have been 
 all of the same common faith, into which 
 they were baptized ; and I wish it could 
 not be said that the same spirit has too 
 much remained amongst Christians ever 
 since. It is evident that the foundation of 
 the divisions in the church of Corinth was 
 their forsaking their common Lord and 
 Master, Jesus Christ, into whose name 
 alone they were baptized ; and uniting 
 themselves, some under one eminent apo- 
 stle or teacher, and some under another, 
 by whom they had been instructed in the 
 doctrine of Christ, whereby they were dis- 
 tinguished into different sects, under their 
 several denominations : this St. Paul com- 
 plains 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 several parts, that clash and 
 interfere with each other ; which is the 
 only method, if permitted to have its 
 natural effect, that can overthrow and 
 destroy it. And from the same cause have 
 arisen all the divisions that are or have 
 been in the church ever since. Had Chris- 
 tians been contented to own but one Lord, 
 
THK TRANSLATOR'S PRKFACK. xvii 
 
 even Jesus Christ, and made the doctrine 
 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, 
 regular, uniform thing, and not such a 
 mixture and confusion as we now behold 
 it. But when Christians once began to 
 establish doctrines of their own, and to 
 impose them upon others by human au- 
 thority, as rules of faith, (which is the 
 foundation of Antichrist,) 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 
 60 zealous for that scheme of religion, 
 which is received by that particular 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 Ar- 
 minianism ? It is not because men have 
 any natural disposition more to the one 
 -han the other, or perhaps that one has 
 much more foundation to support it from 
 
 I. 
 
xvni THE TRANSLATOR'S PREFACE. 
 
 Scripture than the other : but the reason is 
 plain, viz. because they are the established 
 doctrines of the places they live in 5 they 
 are by authority made the rule and stand- 
 ard 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 they cannot read a chapter 
 in the Bible, but it appears exactly agree- 
 able to the received notions of them both, 
 though perhaps those notions are directly 
 contradictory to each other ; thus, instead 
 of making the Scripture the only rule of 
 failh, 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 generality of Christians sit down very 
 well satisfied with it. But whoever is in- 
 deed convinced 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 utmost he is able to take it out 
 of their hands, and fix it on its own im- 
 movable bottom. In order to contribute 
 to which, I shall in the second place shew, 
 what seems to be the only remedy that can 
 heal these divisions amongst Christians : 
 and that is, in one word, making the Scrip- 
 
THE TRANSLATOR'S PREFACE. xix 
 
 ture the only rule of faith. Whatever is 
 necessary for a Christian to believe, in 
 order to everlasting salvation, is there de- 
 clared, in such a way and manner as the 
 wisdom of God, who best knows the cir- 
 cumstances and conditions of mankind, 
 has thought fit. This God himself has 
 made the standard for all ranks or orders, 
 for all capacities and abilities ; and to set 
 up any other above, or upon the level 
 with it, is dishonouring God, and abusing 
 of men. All the authority in the world 
 cannot make any thing an article of faith, 
 but what God has made so ; neither can 
 any power establish or impose upon men, 
 more or less, or otherwise than what tin; 
 Scripture commands. God has given every 
 man proportionable faculties and abilities 
 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 themselves in the 
 knowledge 1 of religious truths from hence, 
 and to form the best judgment they can 
 of the nature of them. The Scripture will 
 extend or contract itself according to the 
 capacities of men : the strongest and 
 largest understanding will there find enough 
 In till and improve it, and the narrowest 
 and meanest capacity will fully acquiesce in 
 what i^ there required of it Thus all men 
 
 1) 2 
 
xx THE TRANSLATOR'S PREFACE. 
 
 are obliged to form a judgment of religion 
 for themselves, and to be continually recti- 
 fying and improving it : they may be very 
 helpful and assisting to each other in the 
 means of coming to this divine knowledge, 
 but no one can finally determine for an- 
 other ; every man must judge for himself; 
 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 every 
 man shall be acquitted or condemned ac- 
 cording as he has acted by the dictates of 
 his conscience or no. Were all Christians 
 to go upon this principle, we should soon 
 see an end of all the fierce controversies and 
 unhappy divisions which now rend and con- 
 found the church of Christ: were every man 
 allowed to take the Scripture for his only 
 guide in matters of faith, and, after all the 
 means of knowledge and instruction used, 
 all the ways of assurance and conviction 
 tried, permitted quietly to enjoy his own 
 opinion, the foundation of all divisions 
 would be taken away at once : and till 
 Christians do arrive at this temper of mind, 
 let them not boast that they are endued with 
 that excellent virtue of charity, which is the 
 distinguishing mark of their profession ; for 
 if what St. Paul says be true, that charity 
 is greater than faith, it is evident no Chris- 
 tian ous;ht to be guilty of the breach of a 
 
THE TRANSLATOR'S PREFACE. xxi 
 
 greater duty upon account of a lesser ; they 
 ought not to disturb that peace and unity 
 which ought to be amongst all Christians, 
 tor the sake of any matters of faith, any 
 differences of opinion ; because it. is con- 
 trary to the known law of charity: and 
 how the far greatest part of Christians will 
 clear themselves of transgressing this plain 
 law, I know not. Wherefore, if ever we 
 expect to have our petitions answered, when 
 we pray that God would make us one flock 
 under one Shepherd and Bishop of our souls, 
 Jesus Christ ; we must cease to make need- 
 less fences of our own, and to divide our- 
 selves into small separate flocks, and dis- 
 tinguish them by that whereby Christ has 
 not distinguished them. When this spirit of 
 love and unity, of forbearing one another in 
 meekness, once becomes the prevailing prin- 
 ciple amongst Christians, then, and not till 
 then, will the kingdom of Christ in its high- 
 est perfection and purity flourish upon the 
 earth, and all the powers of darkness fall 
 before it. 
 
 JOHN CLARKE. 
 
 b3 
 
CONTENTS. 
 
 BOOK I. 
 
 Sect. Paire 
 
 I. J 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 - - - - S 
 
 V. And in an infinite degree - ibid. 
 
 VI. That God is eternal, omnipotent, omniscient, and 
 
 completely good - - - - 9 
 
 VII. That God is the cause of all things - - ibkl. 
 
 VIII. The objection, concerning the cause of evil, an- 
 
 swered - - - - -lb 
 
 IX. Against two principles - - .- 17 
 
 X. 1 hat God governs the universe - - - 18 
 
 XI. And the affairs of this lower world - -ibid. 
 
 And the particulars in it - - 19 
 
 XII. This is further proved by the preservation of 
 
 empires - - - - - 20 
 
 XIII. And by miracles - - - - 'Jl 
 
 XIV. But more especially amongst the Jews, who ought 
 
 to be credited upon the account of the long con- 
 tinuance of their religion - 22 
 
 XV. From the truth and antiquity of Moses - - 24 
 
 XVI. From foreign testimonies - - - 2o" 
 
 XVII. The same proved also from predictions - J J 
 And by other arguments 
 
 Xi III. The objection of miracles not being seen now, 
 
 auwexed - - 
 
 1) 4 
 
 i<j 
 
 , ■> 
 
xxiv CONTENTS. 
 
 XIX. And of there being so much wickedness - 76 
 
 XX. And that so great, as to oppress good men - 78 
 
 XXI. This may be turned upon them, so as to prove 
 
 that souls survive bodies - ibid. 
 
 XXII. Which is confirmed by tradition - - ibid. 
 
 XXIII. And no way repugnant to reason - -82 
 
 XXIV. But many things favour it - - 85 
 
 XXV. From whence it follows, that the end of man is 
 happiness after this life - - - 86 
 
 XXVI. Which we must secure, by finding out the true 
 religion - - - - - 87 
 
 BOOK II. 
 
 I. That the Christian religion is true - - - 88 
 
 II. The proof that there was such a person as Jesus - ibid. 
 
 That he died an ignominious death - - 89 
 
 III. And yet after his death was worshipped by wise 
 
 men - - - - - - 90 
 
 IV. The cause of which could be no other, but those 
 
 miracles which were done by him - - 91 
 
 V. Which miracles cannot be ascribed to any natural or 
 
 diabolical power, but must be from God - 92 
 
 VI. The resurrection of Christ proved from credible tes- 
 
 timony - . - - - 95 
 
 VII. The objection drawn from the seeming impossi- 
 
 bility of a resurrection answered - -99 
 
 The truth of Jesus' s doctrine proved from his 
 resurrection - - - - -101 
 
 VIII. That the Christian religion exceeds all others - ibid. 
 
 IX. The excellency of the rewards proposed - - 102 
 
 X. A solution of the objection, taken from hence, 
 
 that the bodies after their dissolution cannot be 
 restored - - - - - 106 
 
CONTENTS. xxv 
 
 XI. The exceeding purity of its precepts, with respect 
 
 to the worship of God - - - 110 
 
 XII. Concerning those duties of humanity, which we 
 
 owe to our neighbour, though he has injured 
 
 us - - - - - 114 
 
 XIII. About the conjunction of male and female - 118 
 
 XIV. About the use of temporal goods - - 121 
 
 XV. Concerning oaths - 123 
 
 XVI. Concerning other actions ... 124 
 
 XVII. An answer to the objection, drawn from the 
 many controversies among Christians - - 12.5 
 
 Will. The excellency of* the Christian religion further 
 
 proved from the excellency of its Teacher - l?6 
 
 From the wonderful propagation of this re- 
 ligion - - - - - -150 
 
 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 pro- 
 fessing it - - - - - 136 
 
 An answer to those who require more and 
 
 onger argument-. - - - - ] j£ 
 
 BOOK III. 
 
 I. Of the authority of the books of the New Testa- 
 
 ment - - - - - _ i j. [ 
 
 II. The books that have any names affixed to them, 
 
 were written by those persons whose names thev 
 bear - - - - . . i 1 1 
 
 III. The doubt of those books that were formerly doubt- 
 
 ful taken away - - - . 1U 
 
 IV. The authority of those books which have no 
 
 name to them, evident from the nature of the 
 writings - - - - -145 
 
xxvi CONTENTS. 
 
 V. That these authors wrote what was true, because 
 
 they knew the things they wrote about - 146 
 
 VI. And because they would not say what was false 148 
 
 VII. The credibility of these writers further confirmed, 
 from their being famous for miracles - - 149 
 
 VIII. And of their writings ; because in them are con- 
 tained many things, which the event proved to be 
 divinely revealed - - - - 151 
 
 XI. And also from the care that it was fit God should 
 
 take, that false writings should not be forged - 1 52 
 X. A solution of that objection, that many books were 
 
 rejected by some - ibid. 
 
 XL An answer to the objection of some things being 
 
 contained in these books, that are impossible - 1 56 
 
 XII. Or disagreeable to reason - ibid. 
 
 XIII. An answer to this objection, that some things are 
 contained in these books which are inconsistent 
 with one another - - - - 158 
 
 XIV. An answer to the objection from external testi- 
 
 monies ; where it is shewn they make more for 
 these books - - - - 160 
 
 XV. An answer to the objection of the Scriptures being 
 
 altered - - - - - 162 
 
 XVI. The authority of the books of the Old Testa- 
 
 ment _____ 165 
 
 BOOK IV. 
 
 I. A particular 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 are not to be worshipped without 
 the command of the supreme God - - 180 
 
CONTENTS. xxvii 
 
 III. A proof that evil spirits were worshipped by the 
 
 heathen, and the unworthiness of it shewn - 181 
 
 TV. Against the heathen worship paid to departed men 184 
 
 V. Against the worship given to the stars and ele- 
 ments - - - - - -185 
 
 \ I. Against the worship given to brute creatures - 18b 
 
 VII. Against the worship given to those things that have 
 
 no real existence - - - -188 
 
 VIII. An answer to the objection of the heathen, taken 
 from the miracles done amongst them - -190 
 
 IX. And from oracles - - - - 19-^ 
 
 X. The heathen religion rejected, because it failed of 
 
 its own accord, as soon as human assistance was 
 wanting - - - - - 197 
 
 XI. An answer to this, that the rise and decay of religion 
 
 is owing to the stars - - - - 198 
 
 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 heathens - - 201 
 
 BOOK V. 
 
 J. A confutation of Judaism, beginning with an address 
 
 to the Jews _____ 208 
 
 II. That the Jews ought to look upon the miracles of 
 
 Christ as sufficiently attested - 209 
 
 III. An answer to the objection, that those miracles 
 
 were done by the help of devils - - 2 1 
 
 1 \ . Or by the power of words - - -212 
 
 V. That the miracles of Jesus were divine, proved from 
 hence, because he taught the worship of one God, 
 the Maker of the world ... ibid. 
 
 \ 1. An answer to the objection, drawn from the differ- 
 ence betwixt the law of Moses and the law of 
 
xxviii CONTENTS. 
 
 Christ; where it is shewn, that there might be 
 given a more perfect law than that of Moses -514 
 
 VII. The law of Moses was observed by Jesus when on 
 
 earth,, neither was any part of it abolished after- 
 wards, but only those precepts which had no 
 intrinsic goodness in them - - - 2l6 
 
 VIII. As sacrifices, which were never acceptable to God 
 upon their own account - 220 
 
 IX. And the difference of meats - 226 
 
 X. And of days 230 
 
 XL And circumcision of the flesh - 235 
 
 XII. And yet the apostles of Jesus easily allowed of 
 
 these 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 - - - - - 236 
 
 XV. (With an answer to what is alleged, that his com- 
 
 ing was deferred upon the account of the sins of 
 the people) ----- 239 
 
 XVI. Also from the present state of the Jews, compared 
 
 with the promises of the law - 241 
 
 XVII. Jesus proved to be the Messiah, from those 
 things that were predicted of the Messiah - 243 
 
 XVIII. An answer to what is alleged, that some things 
 were not fulfilled - 246 
 
 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 ----- 253 
 XXJ. An answer to the objection of the Christians wor- 
 shipping many gods - 256 
 
 XXII. And that human nature is worshipped by them 259 
 
 XXIII. The conclusion of this part, with a prayer for 
 
 the Jews ----- 262 
 
CONTENTS. xx, x 
 
 BOOK VI. 
 
 I. A confutation of Mahomctanism ; the original thereof 263 
 
 II. The Mahometans' foundation overturned in that 
 
 they do not examine into religion - - 2b'8 
 
 III. A proof against the Mahometans, taken out of the 
 
 sacred books o( the Hebrews and Christians ; and 
 that they are not corrupted ... ^(Jy 
 
 IV. From comparing Mahomet with Christ - - 'J71 
 
 V. And the works of each of them - 278 
 
 VI. And of those who first embraced each of these re- 
 
 ligions - 273 
 
 VII. And of the methods by which each law was pro- 
 
 pagated -.-..--- ibid. 
 
 VIII. And of their precepts compared with one an- 
 other - - - - - - 275 
 
 IX A solution of the Mahometans' objection concerning 
 
 the Son of God - 276" 
 
 X. There are many absurd things in the Mahometan 
 
 books - 27^ 
 
 XL The conclusion to the Christians, who are admo- 
 nished of their duty, upon occasion of the fore- 
 going tilings - 27S» 
 
CONTENTS 
 
 OF 
 
 MR. LE CLERCS TWO BOOKS. 
 
 BOOK I. 
 
 Sect. Page 
 
 I- We must enquire, amongst what Christians the 
 true doctrine of Christ flourisheth most at this 
 time 289 
 
 II. We are to join ourselves with those who are most 
 
 worthy the name of Christians - - 293 
 
 III. They are most worthy the name of Christians, who, 
 
 in the purest manner of all, profess the doctrine, 
 the truth of which hath been proved by Gro- 
 tius 296 
 
 IV. Concerning the agreement and disagreement of 
 
 Christians - - - - - 298 
 
 V. Whence every one ought to learn the knowledge of 
 
 the Christian religion - 302 
 
 VI. Nothing else ought to be imposed upon Christians, 
 
 but what they can gather from the New Testa- 
 ment - - - - 304 
 
 VII. The providence of God, in preserving the Chris- 
 
 tian doctrine, is very wonderful - - 307 
 
 VIII. An answer to that question, why God permits 
 differences and errors to arise amongst Chris- 
 tians 309 
 
 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 - 313 
 
CONTENTS! taxi 
 
 \. All prudent persons ought to partake of the Sacra- 
 ment, with those w!u> 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 esteem- 
 
 ed by Grotius, without condemning others - ;i'i 
 
 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 IY-tuiiicnr, and have always been 
 believed - - - - - ■ .' I 
 
 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 _____ 
 
 II. Nothing can be of greater moment than religion; 
 
 and therefore we ought to use our utmost endea- 
 vours to come at the true knowledge of it 
 
 III. That an indifference in religion is in its own nature 
 
 unlawful, forbidden by the Laws of God, and con- 
 demned by all Beets of Christians - - 
 
 IV. We ought not hastily to condemn those who differ 
 
 from uSj a- it' they Were guilty of Mich a crime, 
 or >uch unlawful worship, as is inconsistent with 
 eternal life : BO that none who admit such per- 
 son--, should he capable of the mercy of God; 
 nor yet. on the other hand, is it lawful far w- to 
 profess that we believe what we do not icallv 
 
xxxii CONTENTS. 
 
 believe, or to do what at the same time we con- 
 demn - 334 
 X. A man that commits a sin by mistake, may be ac- 
 cepted of God, but a hypocrite cannot - 338 
 Testimonies concerning Hugo Grotius's affection 
 
 for the Church of England - - - 34 1 
 
TO THE HONOURABLE 
 
 HIERONYMUS BIGNONIUS, 
 
 his majesty's solicit or in the chief court at 
 
 Wftrs. 
 
 BOOK 
 
 SECTION I. 
 
 The occasion of this work. 
 
 \ OLI have frequently enquired of me, worthy Sir, 
 (whom 1 know to be a gentleman that highly de- 
 serves the esteem of your country, of the learned 
 world, and, if you will allow me to say it, of my- 
 self 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 
 enquiry ; for you, who have with so great judg- 
 ment read every thing that is worth reading, can- 
 not but be sensible with how much philosophic 
 nicety a Ra'inundus Sebundus, with what enter- 
 
 1 Ramundua Sebundus, &c] 
 
 These were the chief writers 
 upon this subject in Grotius's 
 time ; but since then, a great 
 number have wrote concern- 
 ing the truth of the Christian 
 religion, especially in French 
 ami English ; moved thereto 
 
 by the example of (irotius, 
 whom they imitated, and 
 sometimes borrowed from 
 him : so that the i^lory of so 
 pious and necessary a me- 
 thod of writing chiefly re- 
 dounds to him. Le < 'Here. 
 
 B 
 
2 OF THE TRUTH OF THE book i. 
 
 taining dialogues Ludovicus Vives, and with how 
 great eloquence your Mornseus, 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 have I 
 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-men- 
 tioned writings, but also those that have been 
 written by the Jews in behalf of the ancient Jewish 
 dispensation, and those of Christians for Chris- 
 tianity, 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 body : for I am per- 
 suaded, 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 per- • 
 suade others to that which you yourself are not 
 
 \ convinced of. Wherefore I selected, both from 
 the ancients and moderns, what appeared to me 
 most conclusive : leaving 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 useful 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 : where- 
 fore 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 
 
sect. 2. CHRISTIAN RELtGlON. 3 
 
 to make use of this art, fes a peculiar favour of 
 heaven ; not onlv to their own profit, hut also to 
 the propagating the Christian religion : i^r they 
 can never want matter, hut 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 kingdoms 
 of Fez and Morocco ; and also with Jews, who are 
 the professed enemies of Christianity, and are dis- 
 persed over the greatest part of the world: and 
 there arc 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 forti- 
 fied ; 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 shew 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 exist- 
 ence 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 fol- 
 lows, that it derived its being from something else: 
 this is true, not only of those things which are now 
 before our eyes, or which we have formerly seen ; 
 but also of those things out of which these have 
 
 b 2 
 
4 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 arisen, and so on b till we arrive at some cause, 
 which never had any beginning, but exists, as we say, 
 necessarily, and not by accident : now this being, 
 whatsoever it be, (of whom we shall speak more 
 fully by and by,) 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, anv sense of 
 good manners, 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 c Aristotle himself, a 
 man not very credulous in these matters ;) where- 
 fore we must assign it a cause as extensive as all 
 mankind ; and that can be no other than a decla- 
 ration 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 should deliver to posterity a falsity 
 
 b Till we arrive at some 
 cause, Sec."] Because, as their 
 manner of speaking: is, there 
 can be no such thing as 
 going on for ever ; for of 
 those things which had a be- 
 ginning, either there is some 
 first cause, or there is none. 
 If it be denied that there is 
 any first cause ; then those 
 things which had a begin- 
 ning, were without a cause ; 
 and consequently existed, or 
 came out of nothing of them- 
 selves, which is absurd, he 
 Clerc. 
 
 c Aristotle himself, &c] Me- 
 taphys. bookxi. 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 prin- 
 " cipal thing; that to believe 
 " the gods to be the first 
 " beings, is a divine truth ; 
 " and that though arts and 
 " sciences have probably been 
 " often lost, and revived ; 
 ." yet this opinion hath been 
 " preserved as a relic to this 
 " very time." Le Clerc. 
 
sect. J. CHRISTIAN RELIGION. 
 
 in a matter of so great moment : moreover, if we 
 look into those parts of the world which have 
 been a longtime known, or into those lately disco- 
 vered ; it they have not lost the common princi- 
 ples ot human nature, as was said before, this truth 
 immediately appears ; as well amongst the more 
 dull nations, as amongst those who are quicker, 
 and have better understandings ; and, surely, these; 
 latter cannot all he deceived, nor the former be 
 supposed 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 pro- 
 fession : for considering how few they were, and 
 that as soon as their arguments were known, 
 their opinion was immediately exploded, it is 
 evident it did not proceed from the right use of 
 that reason which is common to all men ; but 
 either from an affectation of novelty, like the hea- 
 then philosopher who contended that snow was 
 black ; or from a corrupted mind, which, like a 
 vitiated palate, does not relish things as they are: 
 especially since history and other writings inform 
 us, that the more virtuous any one is, the more 
 carefully is this notion of the Deity preserved by 
 him : and it is further evident, that they who dis- 
 sent from this anciently-established opinion, do it 
 out ot an ill principle, and are sueh persons, whose 
 interest it is that there should be no God, that is, 
 no judge of human actions ; because whatever 
 hypotheses they have advanced of their own, whe- 
 ther an infinite succession of causes, without any 
 beginning, or a fortuitous concourse of atoms, 
 OT any other, '' it is attended with as great, if not 
 
 ■ li is attended with at have said, and that not 
 it, i\c] Grottos might rashly, that there are much 
 
 B 3 
 
6 OF THE TRUTH OF THE book i. 
 
 greater difficulties, and not at all more credible than 
 what is already received ; as is evident to any one 
 that considers it ever so little. For that which 
 some object, that they do not believe a God, be- 
 cause they do not 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 such being ; for the beasts do not 
 know what sort of creatures men are, and much 
 less do they understand 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 
 beasts, 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. Which 
 
 greater difficulties in the opi- tius's time have exactly de- 
 mons of those who would monstrated ; amongst whom 
 have the world to be eternal, is the eminent and learned 
 or always to have been ; such Dr. Ralph Cud worth, who 
 as, that it must have come wrote the English treatise Of 
 out of nothing of itself, or the Intellectual System of the 
 that it arose from the fortui- Universe: there are also other 
 tous concourse of atoms ; opi- very excellent English divines 
 nions full of manifest contra- and natural philosophers, he 
 dictions, as many since Gro- Clerc, 
 
r. 3. 
 
 ( IIIMSTI.W III .l.K.ION. 
 
 may be gathered from hence ; because, as was be- 
 fore said, God exists necessarily, or is self-existent. 
 Now that which is necessary, or self-existent, can- 
 not bje considered as < i" any Kind or species of 
 beings, but as actually existing, 'and is therefore 
 a single being: for, if von imagine many Gods, 
 yon will see that necessary existence belongs to 
 none of them ; nor can there he any reason why 
 two should rather he believed than three, or ten 
 than five : beside the abundance of 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 tilings are 
 endued with peculiar properties, by which they are 
 distinguished from each other ; which do not be- 
 long 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 : one thing that far exceeds 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, tiee agents, 
 acting according to their own wills, they might 
 will contrary to each other; and so one be hin- 
 dered by the other from effecting his design ; now 
 a possibility of being hindered is inconsistent with 
 the notion of God. 
 
 * And u therefore a single self-existence, urged in its full 
 
 being, &c.] But a great many force, may 6nd it at the be- 
 
 aingle beings are a great ginning of Dr. Samuel Clark's 
 
 many individual beings; this Beyle's Lectin 
 argument therefore might ' One thing that far exceeds, 
 
 have been omitted, without &c] At feast to the inha- 
 
 any detriment to so good a bitants of this our solar syg- 
 
 causr. /., Clerc. tem, (as we now term it.) a> 
 
 Whoever would see the ar- those fiery centres the stars are 
 
 pument for the unity of (Jod, to other systems. Lc Clerc. 
 drawn from his necessary or 
 
 ii4 
 
8 OF THE TRUTH OF THE book r. 
 
 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 perfectio, as being the best that tongue 
 affords, and the same as the Greek TeXeioinij) : be- 
 cause 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 beginning, 
 it must of necessity be from something else : and 
 since none of those things that exist are pro- 
 duced from nothing ; it follows, that whatever per- 
 fections 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 de- 
 prived 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 per- 
 fection. 
 
 SECT. 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 com- 
 municated 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 per- 
 fections to God ; nor does he derive any thing 
 from any one else, he being, as was said, necessary 
 or self-existent. 
 
WCT. 6, 7. CHRISTIAN RELIGION. 
 
 SECT. VI. 
 
 That (rod is eternal, omnipotent, omniscient, and 
 com plct cli/ good. 
 
 Now seeing it is very evident, that those things 
 which have life art- 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 already 
 said. For we conclude, that there is but one ne- 
 cessarv self-existent Being ; whence we collect, 
 that all other tilings sprung from a being different 
 from themselves : for those things which are de- 
 rived from something else, were all of them, either 
 immediately in themselves, or mediately 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 with- 
 out, and see how every even the most minute 
 part hath its proper use, without any design or in- 
 tention of the parents, and with so gnat exactness, 
 i- the most excellent philosophers and physicians 
 
10 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 could never enough admire ; it is a sufficient de- 
 monstration that the Author of nature is the most 
 complete understanding. Of this a great deal may 
 be seen g in Galen, especially where he examines 
 the use of the hands and eyes : and the same may 
 be observed in the bodies of dumb creatures ; 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. h Strabo excellently 
 well takes notice hereof in the position of water, 
 which, as to its quality, is of a middle nature be- 
 twixt air and earth, and ought to have been 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 property 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, 
 
 s 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 phi- 
 losophers in England have 
 explained these things more 
 accurately. Le Clerc. 
 
 h Strabo, &c] Book xvii. 
 where after he had distin- 
 guished betwixt the works of 
 nature, that is, the material 
 world, and those of Provi- 
 dence, he adds ; " After the 
 " earth was surrounded with 
 " water, because man was 
 " not made to dwell in the 
 <f 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 advanced to cover 
 " the water, except what is 
 " of use for men, animals, 
 " and plants." The same 
 hath been observed by Rabbi 
 Jehuda Levita, and Aben- 
 esdra, amongst the Jews, and 
 St. Chrysostom in his 9th 
 Homily of Statues among 
 Christians. 
 
BE( T. 7 
 
 CHRISTIAN RELIGION. 
 
 M 
 
 which 'contrary to its own nature IS raised up- 
 wards lest by a vacuum there should be a gap in 
 the structure of the universe, which is upheld by 
 the continued 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, hut by an 
 intelligent being, to whom the universe is subject. 
 There are moreover some actions, even of the 
 bea-ts. so ordered and directed, as plainly discover 
 them to be tin 1 effects of some small degree of 
 reason ■ as is most manifest in ants and bees, and 
 also in some others, which, before they have expe- 
 rienced them, will avoid things hurtful, and seek 
 those that are profitable to them. That this power 
 of searching out and distinguishing is not pro- 
 perly in themselves, is apparent from hence, be- 
 cause they act always alike, and are unable to do 
 other things which do not require more pains, 
 k wherefore they are acted upon by some foreign 
 
 1 Contrary to its own nature, 
 &c] This was borrowed 
 fron. the Peripatetic philoso- 
 phy, by tin- great man ; \\ li'h h 
 supposed the water in a pump 
 
 to ascend for tear til' a va- 
 cuum ; whereas it is now 
 granted by all to be done bv 
 the pressure of the air. But by 
 the law- of gravitation, as 
 the moderns explain them, 
 the order of the universe, and 
 the wisdom of its Creator, 
 are no less conspicuous. Le 
 Clerc. 
 
 k Wherefore they are acted 
 upon, &c.] No, tbey are 
 done by the soul of those 
 beasts, which is so far rca- 
 sbie, as to be able to do 
 •uch things, and not others. 
 Otherwise God himself would 
 
 act in them instead of a soul, 
 which a good philosopher 
 will haidly be persuaded of. 
 Nothing lunders but that 
 there may be a great many 
 ranks of sensible and intelli- 
 gent natures, the lowest of 
 which may be in the bodies 
 of brute creatures ; for no- 
 body, 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 souls? That indeed I 
 know not, but it is neverthe- 
 less 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 wc cannot give ac- 
 
12 OF THE TRUTH OF THE book r. 
 
 reason ; and what they do, must of necessity pro- 
 ceed 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 especially those eminent ones, the sun and 
 moon, have their courses so exactly accommodated 
 to the fruitfulness of the earth, and to the health of 
 animals, that nothing can be imagined more con- 
 venient: for though otherwise, the most simple 
 motion 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 the power of his reason tame the 
 fiercest of them. Whence it was that "the Stoics 
 concluded that the world was made for the sake of 
 man. But since the power of man does not ex- 
 tend so far as to compel the heavenly luminaries 
 to serve him, nor is it likely they should of their 
 own accord submit themselves to him ; hence it 
 follows, that there is a superior understanding, at 
 whose command those beautiful bodies afford 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. 
 m The eccentric motions of the stars, and the epi- 
 
 countofit. We are to receive handled by Maimonides, in 
 
 those things that are evident, his Ducior Dubitantium, part 
 
 and be content to be ignorant ii. c. 4. And if you suppose 
 
 of those things which we can- the earth to be moved, it 
 
 not know. Le Clcrc. amounts to the same thing in 
 
 1 The Stoics concluded, &c] other words. 
 
 See Tully in his first book of Ibid. These and some of 
 
 Offices, and his second of the the following things are ac- 
 
 Nature of the Gods. cording to the vulgar Opi- 
 
 m The eccentric motions, &c] nion, which is now exploded ; 
 
 This argument is learnedly but the efficacy of the Divine 
 
SK4 T. ?• 
 
 CHRISTIAN UI.I.KilON. 
 
 IS 
 
 cycles, as thev term them, manifestly shew, that 
 they are not the effects of matter, but the appoint- 
 ment of ;i free agent ; and the same assurance we 
 
 have from the position of the stars, some in one 
 part of the heavens, and sonic in another; and 
 from the unequal form of the earth and seas : nor 
 can we attribute the motion 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, in the bosom of the heavens, and placed 
 in wonderful order, sufficiently declare, that these 
 things were not the result of chance, but the ap- 
 pointment of the most excellent understanding: 
 for can any one be so foolish, as to expect any 
 thingtSO accurate from chance ? He may as soon 
 believe, that pieces of timber, and stones, should 
 frame themselves into a house; or that from let- 
 ters thrown at a venture, there should arise a poem ; 
 when the philosopher, who saw only some geome- 
 trical 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 pe- 
 riod of time, is clear, as from other arguments, so 
 from ° the improvement of arts, and those desert 
 
 power i- equally seen in the 
 constant motion of the 
 planets in ellipses, about the 
 
 sun, through the most fluid 
 vortex ; in such a manner as 
 not to recede from, or ap- 
 proach to. their centre, more 
 than their wonted limits, but 
 
 always rut the sun's equator 
 at like obliquity. \.< Clerc. 
 Sir I- 1 1. Newton has demon- 
 
 • rat. .I that there are no such 
 
 vortexes, hut that their mo- 
 tion-, are better explained 
 without them. 
 
 n Into a home, &c] Or -hip, 
 or engine. 
 
 ' The improvement oj arts, 
 &c j Xertullian treats of this 
 matter, from history, in bis 
 book concerning the soul, 
 sect 30. •• We bud (says he) 
 " iu all commentaries, espe- 
 " cially of the antiquities of 
 
14 OF THE TRUTH OF THE book r. 
 
 places, which came afterwards to be inhabited ; and 
 is further evidenced by the language of islands, 
 
 " men, that mankind increase ments caused Aristotle's opi- 
 
 " by degrees," &c. And a nion (who would not allow 
 
 little after, "The world ma- mankind any beginning) to 
 
 " nifestly improves everyday, be rejected by the learned 
 
 " and grows wiser than it historians, especially the Epi- 
 
 " was." These two argn- cureans. Lucretius, book v. 
 
 If heaven and earth had no original, 
 Hoio is it, that before the Trojan war, 
 No poets sung of memorable things ; 
 But deeds of heroes died so oft with them ; 
 And no where monuments raised to their praise? 
 This shews the world is young and lately made. 
 Whence 'tis that arts are every day increas'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 Georgics. 
 Use first produc'd those various arts we see, 
 By small degrees ; this taught the husbandman 
 To plough and sow his fields ; from the hard flint 
 To fetch the hidden sparks ; then men began 
 With hollow boats to cross the stream ; ,pilots 
 CatVd Hyades and Pleiades their signs, 
 And Cliarles's wain : then sportsmen spread their nets 
 To catch wild beasts, and dogs pursued their game. 
 Some drain the rivers, 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 gave proper names to things : 
 Then ended ivars, cities were built, and laws 
 Were made for thieves, adulterers, and rogues. 
 
SECT. 7. 
 
 CHRISTIAN RELIGION. 
 
 15 
 
 plainly derived from the neighbouring continents. 
 
 There are moreover certain Ordinances 80 nni- 
 
 IMinv in his third Look of 
 
 Natural lli-tnrv, about the 
 
 beginning -, " Wherefore 1 
 
 " would bo so understoed, 
 •• as the words themseh es 
 " sign if) . \\ ithout the flourish 
 " of m< I) ; and as they were 
 " anderstood at the begin - 
 • aing, before any great < \- 
 •• ploits \\ ereperformed. ' rhe 
 same author affirms, that the 
 Hercynian wood (in Ger- 
 many ) was coeval with the 
 world, book wi. S enec a, in 
 1. tantius ; " It is not a 
 •• th usand years since wis- 
 " dom had a beginning." 
 Tai itus's Annals, iii. " The 
 • first men, before 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 reward, every one 
 " naturally pursuing vin 
 '• for «n long as nothing was 
 " desired contrary t 1 
 " rality, they wanted not t 1 
 11 be restrained by fear: but 
 " after they laid aside equi- 
 " ty, and violence and am- 
 •• bition succeeded in 
 " room of honesty and hu- 
 " mility, th< n began that 
 •• power wiii h has alwaj a 
 " continued amongst 6 
 '• people. P»ut others im 
 " diately, or at least a 
 ' 4 they i;rew weary of kil 
 '• preferred a legal go\ 
 " ment." And Ar >uld 
 
 not fully persuade himself, 
 anymore than others, of the 
 truth of his own hypothesis, 
 that mankind never had any 
 beginning. For he speaks 
 very d< ubtfully of the matter 
 in many p] ices, as Moses Mai- 
 monides obs r\ es in his Due- 
 tor Dubitantium, part ii. In 
 the prologue to Ids second 
 book, concerning the hea- 
 vens, he calls his position 
 only a persuasion, and not a 
 demonstration ; and there 
 is a saying of the same philo- 
 sopher in the third book of 
 the soul, chap. iii. " that per- 
 •• suasion is a consequence of 
 " opinion.' But hi> princi- 
 pal argument is drawn from 
 the absurdity of the contrary 
 opinion, which supposes the 
 heavens and the universe not 
 to be i reated, but generated ; 
 which is inconsistent. Rook 
 \i. of his Metaphysics, chap. 
 S. he -a\-, " It is very likely 
 " that art- have often been 
 " lr>- : mvent< d Bgain." 
 
 And in the last chapter of the 
 third book of the Generation of 
 Animals, he has these words, 
 " It would not b<- a foolish 
 " conjecture, concerning the 
 '"' tir^t rise of m 1 ad 
 •■ if any one should imagine, 
 " that of old they sprung out 
 •■ of the earth one of ti 
 " two way ither after the 
 ■• manner of maggots, or to 
 " hi me fn 1 Jgs." 
 
 After his explication of each 
 of these, he adds, " If the 
 
16 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 versal amongst men, that they do not seem so 
 much to owe their institution to the instinct of 
 nature, or the deductions of plain reason, as to 
 a constant tradition, scarcely interrupted in any 
 place, either hy wickedness or misfortune : of 
 which sort were formerly sacrifices, amongst holy 
 rites ; and now shame in venereal things, the so- 
 lemnity of marriage, and the abhorrence of incest. 
 
 SECT. VIII. 
 
 The objection concerning the cause of evil, an- 
 swered. 
 
 Nor ought we to be in the least 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 
 
 " fore animals had any be- 
 " ginning, it is manifest it 
 " must be one of these two 
 " ways." The same Aris- 
 totle, in the first of his Topics, 
 chap. xi. "There are some 
 " questions against which 
 " very good arguments may 
 " be brought ; it being very 
 " doubtful which side is in 
 " the rie;ht, there being great 
 " probability on either hand, 
 " we have no certainty of 
 " them : and though they be 
 • f of great weight, we find it 
 " very difficult to determine 
 " the cause and manner of 
 " their existence; as for in- 
 " stance, whether the world 
 " were from eternity, or no : 
 " for such things as these are 
 
 " disputable." And again, 
 disputing about the same 
 thing, in his first book of 
 the heavens, chap. x. " What 
 " shall be said will be the 
 " more credible, if we allow 
 " the disputant's arguments 
 " their due weight." Ta- 
 tian therefore did well not 
 to pass by this, where he 
 brings his reasons for the 
 belief of the Scriptures," That 
 " what they deliver, concern- 
 " ing the creation of the uni- 
 " verse, is level to every one's 
 " 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 Jew- 
 ish and Christian opinions. 
 
BE< T. 0. 
 
 ( HRISTIAN KF.I.NilOX 
 
 17 
 
 themselves should not be the cause of some acci- 
 dents, such as actions are. God created man, and 
 Bome othei intelligences superior to man, with a 
 liberty of acting ; which liberty of acting is not 
 in itself evil, but may be p the cause of some- 
 thing that is evil. And to make (rod the author 
 of evils of this kind, which are called moral evils, 
 i> 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 sins deserve : for here is no 
 inconsistency with goodness ; but, on the contrary, 
 these proceed from goodness itself, in the same 
 manner as physic, unpleasant to the taste, does 
 from a good physician. 
 
 SECT. IX. 
 Aga'uist two principles?. 
 
 And here, by the way, we ought to reject their 
 opinion, who imagine that there are q two active 
 principles, the one good, and the other evil. For 
 
 p The cause of something 
 thai is icil, 4c.] God indeed 
 foresaw, that free agent- 
 would abuse their liberty, and 
 that many natural and moral 
 evils would arise from hence ; 
 yet did not this hinder him 
 from permitting such abuse, 
 and the consequences thereof, 
 any more than it hindered his 
 creating beings endued with 
 such liberty. The reason is 
 plain. Because a free agent 
 being the most excellent 
 creature, which discovers the 
 highest power of the Creator, 
 » rod wafl unwilling to prevent 
 those inconvenience- which 
 
 proceed from the mutabilitv 
 of their nature; because he 
 can amend them as he pleases, 
 to all eternity ; in such a 
 manner as is agreeable to his 
 own goodness, though he ha-; 
 not yet revealed it to us. 
 Concerning which we have 
 largelv treated in French, in 
 a book wrote against Pet. 
 Bayle, the seeming advocate 
 of the Mantchees. /.< Clerc. 
 
 9 Two active principles, .n< 
 This has respect to the an- 
 cient disciples of Zoroastres, 
 and to the Manicheei / 
 ( v, rc. 
 
18 OF THE TRUTH OF THE book i. 
 
 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 
 perfectly good ; because evil is a defect, which can- 
 not reside but in something which has a being : 
 r and the very having a being is to be reckoned 
 amongst the things which are good. 
 
 SECT. X. 
 
 That God governs the universe. 
 
 That the world is governed by the providence 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 per- 
 fection, as it is a branch of goodness, ought not 
 to be excluded from God : and so much the ra- 
 ther, 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, contrary to their own nature, to promote 
 the good of the whole. 
 
 SECT. XI. 
 
 And the affairs of this lower world. 
 
 And they are under a very great mistake, who 
 confine this providence s to the heavenly bodies; 
 
 r And the very having a have forborne such kind of 
 
 being, &c] But here the au- reasoning, he Clerc. 
 thor was speaking of moral s To the heavenly bodies, &c.] 
 
 and not of natural good. It This was the opinion of Aris- 
 
 hud therefore been better to totle. See Plutarch concern- 
 
r. ii. CHRISTIAN RELIGION. 10 
 
 as appears from the foregoing reason, which holds 
 as strong for all created beings ; and moreover 
 from this consideration, that there is an especial 
 regard had to ' the good of man, in the regulation 
 
 of the course of the stars, as is confessed hy the 
 best philosophers, and evident from experience. 
 And it is reasonable to conceive, that greater 
 care should he taken of that, for whose sake the 
 other was made, than of that which is only sub- 
 servient to it. 
 
 And the particulars in it. 
 
 Neither is their error less, "who allow the 
 universe to he governed hy him, but not the parti- 
 cular things in it. For if he were ignorant of 
 any 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 
 
 ing the opinions of tin- phi- can imagine that chance pro- 
 
 losopherSj book ii. chap. '■'-. vided every thing that is nc- 
 
 and Attieus in Kusebius's cessary for us j which is very 
 
 Ciospcl Preparation, book v. abstlrd : just like a man, who 
 
 < h. 5. Le ('lire, happening upon a house well 
 
 ' The good of mini, iScc.j furnished, should deny t hut 
 
 Though not for man only, it was built for the COnve- 
 
 for it doth not appear that nienee of men, who are alone 
 
 ihere arc no other intelligent capable of enjoying it. L> 
 
 beings in other planets; yet Gterc. 
 
 partly for him, and so far as u Who allow On: universe, 
 
 lie makes use of them with- &C.] This W as the opinion 
 
 out any detriment to other of the Stoics : see \n:n 
 
 (natures. Because we cannot Dissertations upon BpictetuSj 
 live without the sun, we may hook i. eh. 12. and Justin 
 well conclude it was made LipsiuS, in hi- \ ' \ 
 
 upon our account ; unless we siologj Le Ci 
 
2(J OF THE TRUTH OF THE book t. 
 
 things in general (which they themselves acknow- 
 ledge to be preserved by God) cannot subsist but 
 in their individuals : so that if the particulars 
 be destroyed by Providence's forsaking them, the 
 whole must be destroyed too. 
 
 SECT. XII. 
 
 This is- further proved by the -preservation of 
 
 empires. 
 
 The preservation of commonwealths hath been 
 acknowledged, both by philosophers and historians, 
 to be no mean argument for the Divine Providence 
 over human affairs. First, in general j * because 
 wherever good order in government and obedience 
 hath been once admitted, it has been always re- 
 tained ; and, in particular, certain forms of govern- 
 ment have continued for many ages ; as that of 
 kings among the Assyrians, Egyptians, and Franks;, 
 and that of aristocracy among the Venetians. Now 
 though human wisdom 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 sub- 
 sist so long without the peculiar care of the Deity. 
 And this is more visible where it has pleased God 
 y to change a government: for all things (even 
 those which do not depend upon human prudence) 
 succeed beyond their wish (which they do not ordi- 
 
 x Because wherever good or- by Divine Providence, that 
 
 der, &c] Because without it they might live in society, 
 
 there is no such thing as hu- and make use of laws, with- 
 
 man society, and without so- out which there neither is nor 
 
 ciety mankind cannot be pre- can be any society. Le Clerc. 
 
 served : whence we may col- y To change a government* 
 
 lect, that men were created &c] Thus Lucretius : 
 
 Some secret 'cause confounds the exploits of men. 
 
sect.; CHRISTIAN RELIGION. i 
 
 narily in the variety of human events) to those 
 whom God has appointed instruments for this pur- 
 pose, as it were, destined by him ; (suppose Cyrus, 
 Alexander, Cesar the dictator, 'the Cingi amongst 
 the Tartars, a Nameaa amongst the Chinese:) 
 which wonderful agreeablencss of events, and all 
 conspiring to a certain end, is a manifest indica- 
 tion 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 conclude there was 
 some art in it. 
 
 SECT XIII. 
 
 And bt/ miracles. 
 
 Bit the most certain proof of Divine Providenet- 
 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 rea- 
 son to disbelieve those which are attested by cre- 
 dible witnesses to bave 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 resolution to 
 act, out of the ordinary course of nature, which is 
 his appointment, and subject to his direction and 
 
 The Cimii amongst the Tartarv. His life is written 
 
 Tartars, &c] He seems to in French, and published at 
 
 mean Genghiz Can, who came l J ;iri-> in 1710. Le Clerc. 
 out of eastern Tartarv, and a Nameaa amongst the Chi- 
 
 <>ut of the city Caracarom, nese, &C.] Here in justice 
 
 and subdued not only Tar- Manca Capacua ought to be 
 
 tary, but also the northern named, who was the founder 
 
 Sina and India. From him of the empire of Peru. (Sec 
 
 sprang the Mogul kings, and Garrilazzi 'it- la l>ga, in ln- 
 
 ihc princes of (he lesser coram HisUtria. 
 
 < 3 
 
22 OF THE TRUTH OF THE book i. 
 
 government ? If any one should object against this, 
 that inferior intelligent agents may he 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 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 
 governor. 
 
 SECT. XIV. 
 
 But more especially amongst the Jews, ivho ought 
 to be credited upon the account of the long con- 
 tinuance 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 ex- 
 posed to contempt and mockery, yet it remains '' to 
 
 b To this very day, &c] pion : and he adds another 
 Hecataeus concerning the example out of the same He- 
 Jews, which lived before the cataeus, relating' to Alexan- 
 time of Alexander, has these der's time, wherein the Jew- 
 words : " Though they be ish soldiers peremptorily re- 
 " severely reproached by their fused to assist at the repair- 
 " neighbours and by Strang- ing the temple of the god 
 " ers, and many times harshly Belus. And the same Jose- 
 " treated by the Persian kings phus has very well shewn, in 
 " and nobility ; yet cannot his other book against Ap- 
 " they be brought off from pion, that the firm persuasion 
 " their opinion, but will un- of the Jews of old, concern- 
 ' ' dergo the most cruel tor- ing God's being the author of 
 " ments and sharpest death, their law, is from hence evi- 
 " rather than forsake the re- dent, because they have not 
 " ligion of their country." dared, like other people, to 
 Josephus preserved this place, alter any thing in their laws ; 
 in his first book against Ap- not even then, when in long 
 
SE< T. i I 
 
 CHRISTIAN RELIGION. 
 
 this very day, in almost all parts of the world ; 
 when ' all other religions (except the Christian, 
 which is, as it were, the perfection of the Jewish) 
 have either disappeared as soon as they were for- 
 saken by the civil power and authority, (as all the 
 Pagan religions did;) or else they are yet main- 
 tained by the same power as Mahometanism is: 
 for, if any one should ask, whence it is that the 
 Jewish religion hath taken so deep root in the 
 minds of all the Hebrews, as never to be forced 
 out; there can be no other possible cause assigned 
 or imagined than this, that the present Jews re- 
 ceived 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, {1 by a cer- 
 tain and uninterrupted tradition, the miracles which 
 were worked, as in other places, so more especially 
 at their coming out of Egypt, in their journey, and 
 at their entrance into Canaan ; of all which, their 
 ancestors themselves were witnesses. Nor is it in 
 
 banishments, under foreign 
 princes, they have been tried 
 by all sorts of threatening 
 and flatteries. To this we 
 may add something of Ta- 
 f i t us about the proselytes : 
 " All that are converted to 
 " them do the like ; for the 
 " first principle they are in- 
 structed in is to have a 
 " contempt of the gods ; to 
 " lay aside their love to their 
 " country, and to have no 
 " regard for th'ir parents or 
 " brethren." That is, when 
 the law of God comes in com- 
 petition with them ; which 
 this profane author unjustly 
 blames. See farther what 
 Porphyry has delivered about 
 'he constancy of the Jews, in 
 
 his second and fourth books 
 against eating of living crea- 
 tures ; where he mentions 
 Antiochus, and particularly 
 the constancy of the Essenes 
 amongst the Jews. 
 
 c All other religions, &c] 
 Even those so highly com- 
 mended laws of Lycurgus, as 
 is observed by Josephus and 
 Theodoret. 
 
 (1 Uij a certain and unin- 
 terrupted tradition, &C.] To 
 which we give credit, because 
 it was worthy of God to in- 
 stitute a religion in which it 
 was taught that there was 
 one God, the Creator of all 
 things, who is a spiritual 
 Being, and is alone to be 
 worshipped. Le Clerc. 
 c 4 
 
24 OF THE TRUTH OF THE book i. 
 
 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 religion which human reason might 
 invent, should choose circumcision ; which could 
 not be performed e without great pain, and f was 
 laughed at by all strangers, and had nothing to re- 
 commend it but the authority of God. 
 
 SECT. XV. 
 
 From the truth and antiquity 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 ex- 
 press command of God himself to be the leader 
 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 con- 
 cealed ; and delivered the regal and sacerdotal 
 dignity to others, (permitting his own posterity to 
 be reduced only to common Levites.) All which 
 plainly shew, that he had no occasion to falsify in 
 his history ; as the style of it further evinces, it 
 being free from that varnish and colour, which 
 uses to give credit to romances ; and is very na- 
 tural and easy, and agreeable to the matter of 
 which it treats. Moreover, another argument for 
 
 e Without great pain, &c] " thing laughed at by every 
 
 Philo says, it was done "with "body:" whence the Jews 
 
 " very great pain." by the poets are called cropt, 
 
 f Was laughed at, &c] The circumcised, fore~skinned. 
 same Philo says, " It was a 
 
SECT. l.*>. 
 
 CHRISTIAN KJ I.ICION. 
 
 
 the undoubted antiquity of Moses's writings, which 
 no other writings can pretend to, is this, that the 
 Greeks (from whom all otbef nations derived then 
 
 learning) own, that they *had their letters from 
 foreigners ; which letters of theirs have the same 
 order, name, ''and shape, as the Syriac or Hebrew: 
 
 " afterwards appearing, those 
 " letters were called Plueni- 
 " eian, (as they ought to be,) 
 " from the Phoenicians bring- 
 •* ing them into Greece.'' He 
 calls them, 
 
 g Had their letters, &c.] 
 Herodotus in his Terpsichore 
 says, " That the Ionian* had 
 " their letters from the Phoe- 
 " nicians. and used them, with 
 " very little variation ; which 
 
 The Phoenician characters of Cadmus. 
 
 And Callimachus ; 
 
 . Cadmus, from whom the Greeks 
 
 Their written books derive. 
 
 Plutarch calls them " them the Phoenicians re- 
 
 And 
 
 Phoenician or Punic letters, 
 in his ninth book, and third 
 prob. of his Symposiacs, 
 where he says, that Alpha in 
 the Phoenician language sig- 
 nifies an ox, which is very 
 true. Eupolemus, in his 
 book of the kings of Judaia, 
 
 " ceived them;" that is, the 
 ancient language of the Jews 
 and Phoenicians was the same, 
 or very little different. Thus 
 Lucian : " He spake some in- 
 " distinct words, like the He- 
 " brew or Phoenician." And 
 Cha?rilus in his verses con- 
 
 says, " That Moses was the cerning the Solimi, who, lie 
 
 " first wise man, and that Bays, dwelt near the lake, I 
 
 " letters were first given by suppose he means Asphal- 
 
 " him to the Jews, and from tites. 
 
 These with their tongue pronoune'd Phanician words. 
 
 Sf:c also the Punic scene of the great men about tin-. 
 
 Plautus, where you have the 
 words that are put in the 
 Punic language twice, by 
 reason of the double writing; 
 and also the Latin transla- 
 tion ; whence you may easily 
 correct what is corrupted. 
 \nd as the Plurnician and 
 f I' brew language were the 
 same, so are the ancient He- 
 brew letters the same with 
 those of the Phoenicians. See 
 
 matter. Joseph Scaliger's 
 biatriba of the Eusebian 
 year CIO iocxvii. and the fir- f 
 book , ch. x. of Gerard Vossius's 
 (irammar, (and particularly 
 Sain.Bochart.in hisChanaan.) 
 you may add also, if you 
 please, Clement of Alexan- 
 dria, Strom, book i. and Eu- 
 sebius's Gospel Preparation, 
 book x. ch. 5. 
 
 h And shape, &c] If^ 
 
26 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 and further still, the most ancient ' Attic 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 religion, 
 which shews that the most ancient tradition among 
 all nations is exactly agreeable to the relation of 
 
 means the Samaritan letters, 
 which are the same as the 
 Phoenician, as Lud. Capel, 
 Sam. Bochart, and others 
 have shewn. I also have 
 treated of the same in 
 French, in the Biblioth. Se- 
 lect, vol xi. Le Clerc. 
 
 ' Attic laws, &c] You 
 have a famous instance of 
 this, m 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-kin possess 
 " the heiress ;" which is thus 
 explained by Terence : 
 
 '( There is a law, by which 
 
 " widows ought to be 
 
 cC married to the next 
 
 " kinsmen, and the same 
 
 " law obliges these kins- 
 
 " men to marry them." 
 
 Donatus remarks upon this 
 
 place thus : " That the widow 
 
 " should be married to the 
 
 " next kinsman, and he marry 
 
 " her, is the Attic law," viz. 
 
 taken from the law of Moses, 
 
 in the last chap, of Numbers, 
 
 which we shall have opportu- 
 nity of speaking more of af- 
 terwards. A great many 
 other 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 vir- 
 gin, and his countrywoman ; 
 that next after sisters, kins- 
 men by the father's side should 
 inherit : wherefore the Attic 
 laws agree with many of the 
 Hebrew, because the Attics 
 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 accustomed, only re- 
 forming such things as 
 were bad in them ; as we 
 have often observed in our 
 notes upon the Pentateuch, 
 and before us, John Spencer 
 in his book about the Ritual 
 Laws of the Jews. Le Clerc. 
 
- . r. 16. 
 
 ( IIRISTIAN RELIGION 
 
 
 Moses. For his description of the original of the 
 world is almost the verv same as in the k ancient 
 
 /indent Phoenician hieto- 
 &< Eusebius has pre- 
 served them fur us in bis firsl 
 book, chap. 10. of his Prepa- 
 ration. " The theology of 
 •• the Phoenicians suppose - 
 •■ the Foundation of the uni- 
 ' verse to have been a dark 
 •• and windy air, or the breath 
 " of a dark air, and a dismal 
 •' chaos, covered h ith thick 
 " darkness ; that these were 
 
 •■ things ; but the breath, or 
 
 " spirit, was not created; anil 
 '* from its embraces proceeded 
 " Mi'r, Mot, which some call 
 " Mud. others the corruption 
 " of a watery mixture. This 
 " was the seminary, and from 
 " hence were all things pro- 
 " duced." In Moses's history 
 we find the spirit or breath, 
 and the darkness; and the He- 
 brew word JIDmD Mt ra< h< - 
 
 "' infinite, and had no bounds pint h, signifies Love. Plutarch. 
 
 " for many ages. Hut when 
 '* this spirit or breath placed 
 " its desire or love on these 
 ' first principles, and a mix- 
 " ture was produced thereby, 
 " this conjunction was called 
 
 Symposiac. viii. prob. 1. ex- 
 plaining of Plato, says, that 
 God is the Father of the 
 world, not by the emission of 
 seed, but by a certain gene- 
 rative power infused into 
 matter ; which he illustrates 
 
 " love: this was the begin 
 
 " ning of the creation of all by this similitude : 
 
 The female bird is oft impregnated 
 
 Jhj the quick motion of the wind. 
 
 And MJr, Mot, D10V whence <ro;, an ^6yss already in motion. 
 
 the Greeks derive their M^dof, For "A?i/-«:, /lbyssos, is in 
 
 ttothot, signifies in Hebrew Ennius nothing else but Mud, 
 
 Dinn Tehom,\n Greek" A$v7- if I understand him right. 
 
 From muddy Tartarus a birth gigantic sprung. 
 
 This mud separated into earth and sea. Apollonius in the 
 ivtfa of his Argonautics, 
 
 The earth's produced from ntud. 
 
 Upon which place the Scho- 
 liast Bays; " Zeno affirms, 
 " that the chaos in Hestod 
 " i- water, of which all tilings 
 '• were made; the water sub- 
 " siding made mud. and the 
 ' mud congealing made solid 
 
 was a Phoenician, a colony 
 of whom were planted in 
 Cittium, whence the Hebrew- 
 call all beyond the Beas DTD 
 ( hittim. Not much different 
 from which i- that of Virgil 
 Eclogue vi. 
 
 earth." Now this Zeno 
 
 Then earth began to harden, and include 
 The seas within its bounds, and thing* to taki 
 1 'forms. 
 
28 
 
 OF THE TRUTH OF THE 
 
 BOOK 1. 
 
 Phoenician histories, which are translated by 
 Philo Biblius from Sanchuniathon's collection ; 
 
 Numenius, cited by Por- 
 phyry, about the nymph's den, 
 affirms, "That it was said by 
 " the prophet, (meaning Mo- 
 " ses,) that the Spirit of God 
 " was moved upon the wa- 
 " ters ;" the same expression 
 which Tertullian uses con- 
 cerningbaptism. Now because 
 the Hebrew word nsrHQ Me- 
 rachepheth signifies properly 
 the brooding of a dove upon 
 her eggs, therefore it follows 
 in Sanchuniathon, that the 
 living creatures, that is, the 
 constellations, were in that 
 mud, as in an egg ; and 
 hence that spirit is called by 
 the name of the dove: under 
 the similitude of which dove, 
 Rabbi Solomon explains the 
 word riDmD Merachepheth. 
 Nigidius, in the Scholiast 
 of Germanicus, says, " That 
 " there was found an egg of 
 " a huge bigness, which being 
 '* rolled about, was cast upon 
 " the earth, and after a few 
 " days Venus, the goddess of 
 " Syria, was hatched thereby." 
 Lucius Ampelius, in his book 
 to Matrinus, says, <e It is re- 
 " ported that in the river Eu- 
 " phrates, 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 viith book and 
 16th chap, of his Saturnalia. 
 It is said to be " the begin- 
 
 " ning of generation" in the 
 Orphic verses mentioned by 
 Plutarch, Symposiac xi.chap. 
 3. and Athenagoras. And 
 hence the Syrian gods are 
 called by Arnobius, " the off- 
 " spring of eggs ;" by which 
 gods he means the stars. For 
 it follows in the Phoenician 
 Theology, that " the mud 
 " was 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 sun. The word that Mo- 
 ses uses immediately after, I 
 mean yiH Eretes ; where evi- 
 dently that which was dried 
 from the water is called ni£Q* 
 Jabashah ; the same Phere- 
 cydes, from the authority of 
 the Syrians, expresses himself 
 thus, (as we are informed by 
 others, but particularly by 
 Josephus in his first book 
 against Appion ;) " Chthonia 
 " was the name given to the 
 " earth after that Jupiter had 
 " honoured it." This place 
 we find in Diogenes Laertius, 
 and others ; and Anaximan- 
 der calls the sea, " that 
 {< which remained of the first 
 " moisture of things." That 
 things were confused before 
 their separation (concerning 
 which you have the very 
 words of Moses in Chalci- 
 dius's explication of Timaeus) 
 Linus informs us, as he was 
 himself taught, that 
 
 In the beginning all things were confused. 
 
SECT. It). 
 
 CHRISTIAN RELIGION. 
 
 29 
 
 and a good part of it is to be found ' among 
 the Indians "and Egyptians; whence it is that 
 
 So Anaxagoras, " All things 
 
 " were blended together, till 
 '" the Divine mind separated 
 •' them, and adorned and 
 " regulated that which was 
 
 " confuted.' And for this 
 reason was the name mind 
 given by Anaxagoras, as l'hi- 
 liasius assures us in his Ti- 
 mon : 
 
 For Anaxagoras that hero f am' d 
 
 Jf'as term'd a mind, 'cause thai was thought by him 
 
 A mind, which from confusion order brought. 
 
 All this came from the Phoe- 
 nicians, who held a very an- 
 cient correspondence with 
 the Greeks. The ancients 
 say that Liuus was descended 
 from Phoenix : so Orpheus 
 had his opinions from the 
 Phoenicians, one of which 
 was this in Athenagoras, 
 " That mud proceeded from 
 " water. " After which he men- 
 tions a great egg split into 
 two parts, heaven and earth. 
 From the same Orpheus, Ti- 
 lnotheiib the chronographer 
 cites this passage ; " The 
 '* Chaos was dark as night, 
 " in which darkness all things 
 •• under this Bky were in- 
 " volved ; the earth could 
 " not be seen by reason of 
 " the darkness, till liuht 
 " breaking from the skv, il- 
 " laminated every creature." 
 See the place in Scaliger, in 
 the beginning of the first 
 book of the Circek Chronicle 
 of Eusebius. In that which 
 follows of Sanchnn iathon, it 
 is called fidiw, which i cer- 
 tainly the irQ bohu of Moses. 
 And the wind', which are 
 there called ko*t«», Kolpia, ;ire 
 tiie same with FT 'D-/^ Kai 
 
 phijah, the voice of the mouth 
 of God. 
 
 1 Among the Indians, &c] 
 Megasthenes, 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 Cre- 
 ' ' ator and Governor of it, pe- 
 " netrates all things ; that 
 •• things had different begin- 
 " ninirs , and that the world 
 '• was made of water." Cle- 
 ment h;is preserved the words 
 of Megasthenes himself out 
 of his third book of the In- 
 dian History, strom. i. " All 
 •• that was of old said con- 
 " cerningthe natureof things, 
 " we find also said by the phi- 
 " losophers who lived out of 
 " GTbece, the Brachmans 
 " among the Indians, and 
 " they that are called Jews in 
 " Syria." 
 
 m And Egyptians, &c] Con- 
 cerning whom, see LaSrthis 
 in his Prooemiam, "The foun- 
 • • dbtion was a< on fused chaos . 
 •■ from whence the four i le 
 
30 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 " ments were separated, and 
 " living creatures made." 
 And a little after, " That as 
 " the world had a beginning, 
 " so it will have an end." 
 Diodorus Siculus 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 toge- 
 " ther; but afterwards the 
 " parts separating from one 
 " another, the world received 
 "■ that form in which we now 
 " behold it, and the air aeon- 
 " tinual motion. The fiery 
 " part ascended highest, be- 
 " cause the lightness of its 
 cc nature caused it to tend 
 " upwards; for which reason 
 " the sun and multitude of 
 " stars go in a continual 
 " round ; the muddy and 
 " grosser part, together with 
 '' the fluid, sunk down, by 
 " reason of its heaviness. 
 " And this rolling and turn- 
 " ing itself continually round, 
 " from its moisture produced 
 " the sea, and from the more 
 " solid parts proceeded the 
 " earth, as yet very soft and 
 " miry 5 but when the sun be- 
 " gan to shine upon it, it grew 
 " firm and hard ; and the 
 ft warmthcausing the superfi- 
 " ciesofittofermentjthemois- 
 " ture in many places swell- 
 ' ' ing, put forth certain putrid 
 " substances, covered with 
 " skins, such as we now see 
 " in fenny moorish grounds, 
 
 " the air happens to grow 
 " warm, not by a gradual 
 " change, but on a sudden. 
 " Afterwards the foremen- 
 " tioned substances, in the 
 " moist places, having re- 
 " ceived life from the heat 
 " in that manner, were nou- 
 " rished in the night by 
 " what fell from the cloud 
 " surrounding them, and in 
 " the day they were strength- 
 " ened by the heat. Lastly, 
 " when these foetus's were 
 " come to their full growth, 
 " and the membranes by 
 " which they were inclosed 
 " broke by the heat, all sorts 
 " of creatures immediately 
 " appeared ; those that were 
 " of a hotter nature became 
 " birds, and mounted up high ; 
 " those that were of a grosser 
 " and earthy nature became 
 " creeping things, and such 
 " like creatures which are 
 " confined to the earth ; and 
 " those which were of a 
 " watery nature immediately 
 " betook themselves to a place 
 " of the like cmality, and 
 " were called fish. iS'ow 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 crea- 
 " tures, but they were after- 
 " wards begotten by mixing 
 " with each other. Euripides 
 " seems not to contradict this 
 " account, who was the scho- 
 " lar of Anaxagoras the phi- 
 " losopher : for he sayb thus 
 " in his Menalippe, 
 
 when the earth being cool, 
 
 Heaven and earth at first were of one form, 
 But when their different parts rcere sepanitt . 
 
SEC1 H' 
 
 ( HRIST1 W RELIGION. 
 
 
 Thena rprw^g beasts, fowls, and nil the shoals offah, 
 Nay, t c< n nun themst lot t. 
 
 • ■ Thistherefore is tin- account 
 
 ■■ we have received of the ori- 
 
 ■• filial of things. And if it 
 
 should -com strange to an) 
 
 " one, that the earth should 
 " in the beginning have a 
 •• power to bring forth living 
 features, it may be further 
 "confirmed by what we 
 " comes to pass even now. 
 ' For at Thebais in Egypt, 
 •■ upon the river Nile- very 
 
 " muchoverflon ing its banks, 
 
 '• and thereby moistening the 
 
 '• ground, immediately by the 
 
 " heat of the sun is caused a 
 
 " putrefaction, out of which 
 
 " arises an incredible number 
 
 " of mice. Now, it' after the 
 
 " earth has been thus hard- 
 
 " ened, and the air does not 
 ' preserve its original tempo- just reason that Aristotle pre- 
 ■ rature, yet some animals few Anaxagoras before any 
 
 •■ are notwithstanding pro- of the ancient Greek philo- 
 
 " duced ; from hence, they sophers, Metaphys. book i. 
 
 " say, it is manifest, that in chap. 3. as a sober man, when 
 
 '•' the beginning all sorts of the rest were drunken ; bc- 
 living creatures were pro- cause they referred everything 
 
 bis Saturnalia, chap. 16", 
 
 transcribed the following 
 words from the Egyptians : 
 
 " If we allow, what our ad- 
 
 " versaries affirm, that the 
 •' things which now are had 
 •• a beginning ; nature first 
 " formed all sorts of animals 
 " perfect ; and then ordained, 
 '' by a perpetual law, that 
 their succession should be 
 " continued by |irocreation. 
 " Now that they might be 
 " made perfect in the begin- 
 " ning, we have the evidence 
 " of very many creatures 
 ,f produced perfect, from the 
 •• earth and the water ; as in 
 " Egypt, mice 5 and in other 
 " places, frogs, serpents, and 
 " the like." And it is with 
 
 " duced out of the earth in 
 this manner." If we add 
 to this, that God i- the Cre- 
 ator, who i- called by Anaxa- 
 goras a M'vi'l, you will find 
 many things agreeing with 
 Moses, and the tradition of 
 the Phoenicians . as the hea- 
 vens and earth mixed toflre- 
 
 to matter, whereas this man 
 added also a cause, which acts 
 with design : which cause 
 Iristotle calls Nature, and 
 Anaxagoras Mind, which is 
 better; and Moses, God; and 
 so does Plato. See Lairtius, 
 where he treats concerning 
 the first principles of thioj 
 
 ther, the motion of the air, according to the opinion of 
 
 the mud or abyss, the tight, Plato; and Appuleius con* 
 
 the stars, the separation of corning the opinions of Plato 
 
 heaven and earth, and sea, the Thale . whowas before Anax- 
 
 birds, the creeping thinj | ught the same; as 
 
 fishes, and other animals; Velleii I i tells US, in 
 
 fast of all, mankind, his first book of the Nature 
 
 FOJ ! hale- 
 
32 OF THE TRUTH OF THE book r. 
 
 "in Linus, °Hesiod, and many other Greek writers, 
 
 " Milesius, who was the first the chaos, which Xenophon 
 
 "that enquired into such and others call earth; all 
 
 " things as these, says, that of them well enough, if we 
 
 " water was the beginning of rightly apprehend them. 
 
 " all things ; and that God n In Linus, &c] In the 
 
 " was that mind which formed verse quoted above, 
 
 "all things out of water. ° Hesiod, &c] In hisTheo- 
 
 Where by water, he means gonia : 
 
 The rise of all things was a chaos rude, 
 
 Wlience sprang the spacious earth, a seat for gods, 
 
 Who dwell on high Olympus' snowy top, 
 
 Nor are excluded from the dark abyss 
 
 Berieath the earth ; from hence the God of love, 
 
 Most amiable of all, who frees the breasts 
 
 Of men and gods from anxious cares and thoughts, 
 
 And comforts each of them with soft delight : 
 
 From hence rose Erebus, and gloomy night ; 
 
 These produced Mther, and the gladsome day, 
 
 As pledges of their love. 
 
 If we compare this with Cadmus the Phoenician. "E§e- 
 
 those of the Phoenicians now Gos, Erebus, is the same as 
 
 quoted, it will seem to be Moses's 2"iy Ereb, which 
 
 taken from them. For He- night and day follow, in the 
 
 siod lived hard by the Theban hymns that are ascribed to 
 
 Boeotia, which was built by Orpheus. 
 
 All things that are sprung from a chaos vast. 
 In the Argonautics, which go under the same name ; 
 In verse he sang the origin of things, 
 Nature's great change ; how heaven on high was fram'd, 
 The earth establish'd, and begirt with sea. 
 How love created all things by his power, 
 And gave to each of them his proper place. 
 
 So also Epicharmus, the most ancient comic poet, relating 
 an old tradition. 
 
 ' Tis said that chaos was before the gods. 
 
 And Aristophanes, in his Play preserved by Lucian, in his 
 called the Birds, in a passage Philopatris, and by Suidas. 
 
 First of all was chaos and night, dark Erebus and gloomy 
 
 Tartarus ; 
 There was no earth, nor air, nor heaven, till dusky night, 
 By the. wind's power on the wide bosom of Erebus, brought 
 foflh an egg, 
 
r. 11.. CHRIST] W IM LIGIOI 
 
 mention is made of a chaos, (signified by sonic 
 under the name of an ami of the framing 
 
 of animals, and also of mail's formation after the 
 Divine image, and the dominion given him over 
 
 all living creatures ; which are to be seen in many 
 writers, particularly ' in ( Kid, who transcribed them 
 
 Of which was hatch' dtl . when time began ;) who, 
 
 with his 
 Fixed to his shoulders, flew like a mighty whirlwind} and 
 
 mixing with black Chaos, 
 
 In Tartarus' diirk shades, produe'd mankind, and brought 
 
 them into light. 
 Fur, before L ined all things, the Cuds themselves had nn 
 
 existence ; 
 But upon this conjunction, all things being mixed and blended, 
 
 J'.tlu r an 
 And sea and earth, and the blesst d abodes of the immortal Guds. 
 
 These appear, upon a very have alreadj spoken of Ere- 
 slight view, to !)c taken from bus. Tartarus is Oinn Tehom, 
 the tradition of the Phoeni- ' 'AiSvoms Abyssos ; and JTSmD 
 dans, who held an ancient Merachepheth, signifies Love, 
 correspondence with the in- a- was shewn before : to 
 habitants of Attica, the most winch agrees that of Par- 
 ancient of the Ionians. We menides : 
 
 Lor* was t G ids. 
 
 p In Ovid, &c] The pi ice Moses, and almost the same 
 
 is no further than the first words, bo that they afford 
 
 book of his Metamorphoses, much light to what has been 
 
 and is verj well worth read- already said, and are likew 
 
 ingj the principal things in much illustrated by it : 
 it being so very like those of 
 
 ■& 
 
 Bt fore the sea, and earth, and hea\ 
 Were framed, nature had but one form, one /</. 
 Thi world tins thai a chaos, one hi/. 
 Gross, und i where the • things 
 
 I ', au<l disordt r hurl </, 
 
 Without a sun i th with his warmth 
 
 Thi i , worldj or paler horned moon. 
 v earth, - I in the liquid air, 
 
 Borne uj> by his own . no ocean 
 
 Through unknown tracts of land tu cut his ■ 
 But sea, and earth, and air are mix'd in < 
 The earth unsettled, sea innavigabU . 
 
 D 
 
34 OF THE TRUTH OF THE book i. 
 
 from the Greek. That all things were made by 
 
 The air devoid of light; no form remain' d: 
 For each resisted each, being all con/in' d; 
 Hotjarr'd 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, 
 And from gross air the liquid sky dividing ; 
 All which from lumpish mutter once discharged, 
 J-Iad each his proper place, by law decreed : 
 The light and fiery parts upwards ascend. 
 And fill the region of the arched sky ; 
 The air succeeds, as next in weight, and place; 
 The earth, compos' d of grosser elements, 
 Was like a solid oi'b begirt with sea. 
 Thus the well-order'd mass into due parts 
 Was separated by Divine command. 
 And first, the earth not stretch' d into a plain, 
 Bui like an artificial globe condens'd ; 
 Upon whose surface winding rivers glide, 
 And stormy seas, whose waves each shore rebound. 
 Here fountains send forth, streams, there one broad lake 
 Fills 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 produe'd, 
 And shady woods and rocky mountains rais'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 Jive climates mark'd ; 
 Of which the middlemost, through heat immense, 
 Has "io inhabitants ; tivo with deep snow 
 Are cover' d; what remain are temperate. 
 Next, between heav'n and earth the air was fix' d } 
 Lighter tha)i earth, but heavier than fire; 
 In this low region storms and clouds were hung, 
 And hence loud thunder timorous mortals fright ; 
 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. And first the East 
 
II ( HRISTIAN BEUGION. 
 
 Obtains the mom, Arabia's desert land : 
 Ami Persia's, bounded by the rising sun. 
 Next Zephyr's gentle breeze, where Phabusdt) 
 
 Himself into the sea : then the cold North, 
 
 At whose sharp blasts thi hardy Scythians shake. 
 
 And last the South, big with much nun and clouds. 
 
 Above this stormy region of the air 
 
 Has the pure /Ether plac'd, njin'd and clear. 
 
 When each had thus hit , bounds decreed, 
 
 The stars, which in tin tr r mass lay hid, 
 
 Appear' d, and shone throughout the heaven's orb. 
 
 Then, lest a barren desert should succeed, 
 
 Creatures of various kinds each place posscss'd. 
 
 The l stars celestial it gions till. 
 
 The waters with large shoals offish i throng' d, 
 
 The earth with beasts, tn. air with birds was stock' d. 
 
 Nothing seem' d wanting, but a mind endu'd 
 
 tf'ith sense and reason to rule o'er the. rest ; 
 
 Which was supplied by man, the seed divine 
 
 Of him who did the frame of all things make; 
 
 Or else when earth and ski/ . 
 
 Some of the heavenly seed r< main'd, which sown 
 
 By Japhet, and with wat'ry substitute 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 " creatures, because it is com- 
 dominion over all inferior '• posed of the same mate- 
 creatures given bim; and "rials; but worked by the 
 also that be was made after " best Workman, who framed 
 the image of God, or of di- " it according to the pattern 
 vine beings. To the same " of himself." Where the 
 purpose are the words of Eu- word mho* is put for body, 
 rysus the Pythagorean, in his as in Wisdom, chap. ix. ver. 
 book of fortune: " His (that 15. and 2 Cor. v. 1 and 4. To 
 " is. man's) tabernacle, or which ma) be added, thai 
 " body, is like that of other Horace, who calls the soul 
 
 A particle of breath divine. 
 
 And Virgil, 
 
 An athcreal sense. 
 And that of Juvenal, Sat. w. 
 
 Who alone 
 
 Have ingenuity to be estf m'd, 
 
 As capable of things divine, and 
 
 For arts ; which sense ue nun from hear' u du 
 
 D 2 
 
36 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 the word of God, is asserted by (1 Epicharrrras, and 
 r the Platonists ; and before them, by the most an- 
 
 And which no other creature is allow' d ; 
 For he that j ram '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 
 Phaedon and Alcibiades. Ci- 
 cero, in the second book of 
 the Nature of the Gods, says 
 thus: " For when he (that 
 " is, God) left all other crea- 
 " turcs to feed on the ground, 
 " he made man upright, to 
 " excite him to view the hea- 
 " vens, to which he is re- 
 " lated, as being his former 
 " habitation." And Sallust, 
 in the beginning of the Ca- 
 tiline war: "All men that 
 " desire to exceed other ani- 
 " mals, 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 
 Pliny, b. ii. c. 26. " The ne- 
 '* ver enough to be admired 
 " Hipparchus ; than whom 
 " none more acknowledged 
 " the relation betwixt man 
 " and the star?, and who 
 " considered our souls as a 
 tc part of the heavens." 
 
 i Epicharmvs, &c] " Man's 
 ". reason is derived from that 
 " of God." 
 
 r The Platonists , &c] Ame- 
 lius the Platonic : " And this 
 " is that reason', or word, by 
 " which all things that ever 
 " were, were made; accord- 
 " ing to the opinion of He- 
 " raclitus. That 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 foun- 
 " tain of life and being." 
 The Barbarian he here speaks 
 of is St. John the Evangelist, 
 a little later than whose time 
 Amelius lived. Eusebius has 
 preserved his words in the 
 eleventh book and nineteenth 
 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 chapter of the City 
 of God, and in the eighth 
 book of his Confessions. And 
 Tertullian against the Gen- 
 tiles: " It is evident (says he) 
 " that with your wise men, 
 " the Ao'yoj, 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 wffl ovaloiq, concerning 
 being, where he calls the to 
 rraSv, the efficient cause, Aoyo?, 
 the Word, or Reason ; and in 
 this he was followed by Cle- 
 anthes, Chrysippus, Arche- 
 / 
 
r i(j. CHRIST] w 1:1 i IQH 
 
 dent writer, I do not mean of those hymns which 
 go under his name, hut of those verses which 
 were s of old called Orpheus's ; not because 
 Orpheus composed them, but because they con- 
 tained his doctrines. ' And Empedocles acknow- 
 
 demus, and Posidonius, as we " do not neglect the gift be* 
 are told by Laertius in bis " Btowed <>u them bj tin- 
 Life of Zeno. Seneca, in " most high (i<>d.'' And in 
 his Ixvth epistle, calls it the another place, speaking of 
 
 " Reason which formcth Moses, he has these words : 
 
 • ever] thing." And ( halci- Who is clearly of opinion, 
 dins to Timaeus says, •• That " that the heaven and earth 
 
 • the Reason of Ciod is God " were made by the Divine 
 " himself, who has a regard " wisdom preceding : and 
 
 ■ to human affairs, and who " that then the Divine wis- 
 
 is the cause of mens living " dom was the foundation of 
 
 " well and happily, if they " the universe." 
 
 <>r' old called Orpheus's, &c] The verses are these : 
 
 / swear by that first word the Father spake, 
 When the foundation of the earth icas laid. 
 
 They are extant in the Adnio- the works of Julian : as also. 
 jiition to the Greeks among these j 
 
 / speak to those I ought, be gone, Profane, 
 Away : but O Mutants, hearken 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 ui thy mind to imifal 
 Behold the great Cr< ator 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 Admo- lalged, vVC.] Of whom Lnlr- 
 
 nition to the Greeks j as also tius Bays, " That he affirmed 
 
 in a 1 k concerning the " the son to be a great heap 
 
 monarchy of the world, in "of fire." And he that wrote 
 the works of Justin Martyr; the Opinions of the Philoso- 
 in Clemens Alexandrinus, phers has these words : "Em- 
 Strom. 5. and in the \iiith " pedocles said, that the a-thcr 
 book of Eusehius's Gospel " was first separated, then 
 Preparation, from Aristo- " the tire, and after that the 
 bulus. " earth ; the superficies of 
 
 ' And Empedocles qcknowm " which being compressed 
 
 D 3 
 
38 
 
 OF THE TRUTH OF THE 
 
 BOOK 1 
 
 ledged, that the sun was not the original light, but 
 the receptacle of light, (the storehouse and vehicle 
 of fire, as the ancient Christians express it. u Ara- 
 tus and x Catullus thought the Divine residence 
 was above the starry orb; in which, Homer says, 
 there is a continual light. y Thales taught from 
 the ancient schools that God was the oldest of 
 beings, because not begotten ; that the world was 
 most beautiful, because the workmanship of God ; 
 that darkness was before light, which latter we 
 find z in Orpheus's verses, a and Hesiod ; whence it 
 was, that b the nations, who were most tenacious 
 
 " by its violent motion, the " ture as glass, receiving its 
 
 " water burst out; from " spendour from the fire that 
 
 " which the air was exhaled; " is in the world, and trans- 
 
 " that the heavens were com- " mitting its light to us." 
 
 " posed of aether, and the Anaxagoras, Democritus, Me- 
 
 " sun of fire." And chap. 20. trodorus, affirmed the sun to 
 
 be a certain mass of fire ; as 
 you find it in the same place. 
 And Democritus shews, that 
 these were the most ancient 
 opinions, as Laertius relates. 
 
 Empedocles affirms, " There 
 " are two suns, one the ori- 
 <f ginal, and the other the ap- 
 <f parent." And Philolaus, as 
 we there also read, says, "That 
 " the sun is of the same na- 
 
 ™ Aratus, &c] Tratus. 
 
 As far as the dire gulph Eridanus, 
 Under the footstool of the Gods extends. 
 
 x Catullus, &c] Catullus hair, speaking after this 
 the interpreter of Callima- manner : 
 chus, introduces Berenice's 
 
 Tho' in the night the gods upon me tread. 
 
 y Thales taught, &c] As assert him to have been ori- 
 we see in Diogenes Laertius; ginally a Phoenician, 
 and Herodotus and Leander 
 
 z In Orpheus's verses, &c] In his Hymn to Night ; 
 
 I sing the night, parent of men and gods. 
 
 ' d And Hesiod, &c] Whose tenacious, &c] The Numi- 
 
 verses upon this subject are dians in Libya " reckon their 
 
 cited above. " time not by days, but by 
 
 b The nations ivho icere most " nights," says Nicolaus Da- 
 
r. 10*. 
 
 ( HRIST1 \\ RELIGU 
 
 
 of ancient customs, reckoned the time by nights. 
 
 Anaxagoras affirmed, that all thinjrs were reeu 
 
 lated by the Supreme Mind: "Aratus, that the 
 
 mascenus : and Tacitus affirms 
 of the Germans, " that they 
 
 •• do not. like OS, compute 
 •' the number of* the d 
 •' but of the nights ; so tin y 
 " date their decrees and cit.i- 
 •' tions; right seems to begin 
 " the day with them." 
 the Speculum Saxonicum, 
 book i. an. .;. 67. and in 
 other places. So likewise the 
 learned Lindenbrogius, upon 
 the word Night, in his Voca- 
 bulary of the German laws. 
 
 '• number of days, bul of 
 " nights. ' And Pliny con- 
 cerning the Druids, in the 
 • (•nth I Natural 
 
 I'i- The m 
 
 " u itli them b< _r; n their 
 " months and years." It is i 
 known custom amongst the 
 Hebrews. Gelliu in his third 
 book, chap. it. adds the Athe- 
 nians, who in this matter 
 were the scholars of the Phoe- 
 nicians. 
 
 c Anaxagoras affirmed, &c.] 
 
 The neighbouring people of His words are quoted above, 
 
 which are to be found in 
 Laertius, the writer of the 
 Opinions of the Philosophers, 
 and others: as arc also the 
 verses of Timon concern 
 his opinion. 
 
 Bohemia and Poland preserve 
 this custom to this very day, 
 and the (utuls used it of old. 
 Caesar, in his sixth book of 
 the Gallic War, says, " That 
 '• all their distances of time 
 " were reckoned, not by the 
 
 d Aratus, &c.] In the beginning of his Plurnomena : 
 
 Begin uith Jupiter, whose essence is 
 Ineffable by mortal man, uhose presence 
 
 I all things Jill; at -. courts, and marts. 
 
 The deep abyss, and ports, ore Jill' d with him. 
 We all enjoy him, all his offspring are, 
 ll'liose nature is benign to man ; who stirs 
 Them up to work, sluicing tin- good of 
 'Tis he appoints the time to plough and sow, 
 
 And reap the fruitful harvest. 
 
 'Twas he tliat in the heavens fWd the start', 
 Allotting each hi'; place, to teach the year, 
 And to declare the fate US nun attends; 
 That all tliitigs are by certain laics decreed. 
 Him therefore let u I • ul last ajijicase, 
 
 O Father, tht great help we mortals haxn , 
 
 That by Jupiter we are here of the Acts, ver. 28. 
 to understand < rod, the true 
 Maker of the world, and all 
 things in it, St. Paul shews 
 ns in the seventeenth chapter 
 
 d4 
 
 And wc 
 learn from Laetautiu-, that 
 
 Ovid ended hi- Phaenomenq 
 with these verses : 
 
40 OF THE TRUTH OF THE book i. 
 
 stars were made by God; c Virgil, from the 
 Greeks, that life was infused into things by the 
 Spirit of God; { Hesiod, * Homer, and Callima- 
 
 Sitch both in number and inform did God 
 Upon the heavens place, and give in charge 
 To enlighten the thick darkness of the night. 
 
 And Chalcidius to Timaeus : " the times and seasons of the 
 
 "To which thing the He- " year, and to be signs of the 
 
 <( brews agree, who affirm " productions of things." 
 
 " that God was the adorner e Virgil, from the Greeks, 
 
 tc of the world, and appointed &c] In the sixth book of 
 
 " the sun to rule the day, and his iEneid, which Servius 
 
 " the moon to govern the says was composed from 
 
 " night; and so disposed the many of the ancient Greek 
 
 " rest of the stars, as to limit writings : 
 
 At first the heav'n and earth, and wafry seas, 
 The moon's bright orb, and all the glittering stars, 
 Were fed and nourished 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 deep produced : the seed 
 Of each is a divine and heavenly fame. 
 
 Which may be explained by those in his Georgics iy. 
 
 By such examples taught, and by such marks 
 Some have affirm' d thai bees themselves partake 
 Of the celestial mind, and breath ethereal; 
 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. 
 
 f Hesiod, &c] In his poem upon Labour and Days : 
 
 Then order'd Mulciber, without delay, 
 To mix the earth and water, and infuse 
 A human voice. 
 
 e Homer, &c] Iliad viii. 
 
 You all to earth and water, must return. 
 
 For all things return from tiently the events of things j 
 
 whence they came. Euripides which is transcribed by Tully 
 
 in his Hipsipyle (as Stobseus in his third book of Tusculan 
 
 tells us in the title) uses this Questions : 
 argument, for bearing pa- 
 
 i All which in vain us mortals vex : 
 
 Earth must return to earth ; for fate ordains 
 That life, like corn, must be cut off in all. 
 
r. Hi. 
 
 CHRISTIAN RELIGION. 
 
 11 
 
 chus h , that man was formed of clay ; lastly, ' Maxi- 
 mus Tyrius asserts, that it was B constaol tradition 
 received by all nations, that there was one supreme 
 God, the cause of all things. And we learn 'from 
 
 To the same purpose Euripides in bis Supplicants : 
 
 V, nnit tin- ih <nl t mb'd in earth, 
 
 From whence we all into this body came; 
 
 And when we die the spirit goes t<> air, 
 
 To earth the body ; for we can possess 
 
 Lite only for <t time; the earth demand* 
 
 It hat k again. 
 All which, you see, exactly 
 agree with Moses, Gen. hi. 
 ]9. and Solomon, Eccl. \ii. ?. 
 h Caliunachus, &c] Who 
 in his Scazon calls man Pro- 
 mctheus's clay. Of this clay 
 we iincl mention made in Ju- 
 venal and Martial. To which 
 we may add tins place of 
 Censorinus; " Democritus the 
 " Abderite was of opinion, 
 
 • that men were first formed 
 " of clay and water j and 
 '' Epicurus was much of the 
 
 • same mind." 
 1 Maximus Ti/rius, &c.~] In 
 
 his first dissertation : " Not- 
 " withstanding the :_ r rcat dis- 
 " cord, confusion, and debates 
 •' that are amongst men ; the 
 •• whole world agree in this 
 " one constant law and opi- 
 " nion, that God is the sole 
 
 The Maker of the whole world. 
 So likewise Sophocles : 
 
 There U really but one God, 
 
 The Maker of heaven and earth, 
 
 And sea, and winds. 
 To which mav be added that 
 place of Varro, cited by St. 
 \i i^tin. in the fourth book, and 
 ip. 31. of his ( ity nt' (rod. 
 
 1'rom Josephus, <\e] A- 
 
 •■ King and Father of all; 
 •' but that there are man] 
 " other gods, who are his 
 " sons, and share in his go- 
 " vernment. This is aflirmed 
 " by the Greek and the Bar- 
 " barian ; by him who dwells 
 " in the continent, and by 
 " him who lives on the sea- 
 " shore j by the wise and by 
 " the foolish." To which 
 may be added those places 
 cited in the second book of 
 War and Peace, chap. \x. §. 
 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 Anti- 
 sthenes, that he is 
 
 of the second book, whore he 
 Bays, " There is no • it\ , Greek 
 " or Barbarian, in which the 
 '• ( UStom Of resting on the 
 
 " seventh day i- not preserved 
 
 gainst Appion, about the end " as it is amongst the J< 
 
■v: 
 
 OF THE TRUTH OF THE 
 
 BOOK I- 
 
 Josephus, ' Philo, m Tibullus, " Clemens Alexan- 
 drinus, and ° Lucian, (for I need not mention the 
 Hebrews,) that the memory of the seven days' 
 work was preserved, not only among the Greeks 
 and Italians, by honouring the seventh day ; but 
 also p amongst the Celtse and Indians, who all 
 measured the time by weeks ; as we learn from 
 () Philostratus, r Dion Cassius, and Justin Martyr ; 
 and also s the most ancient names of the days. The 
 
 I Philo, &c] Concerning 
 the seventh day : " It is a 
 " festival celebrated not only 
 " in one city or country, 
 " but throughout the whole 
 " world." 
 
 m Tibullus, &c] « The 
 " seventh clay is sacred to the 
 " Jews." 
 
 II Clemens Alexandrinus, &c] 
 Who in his Strom, v. quotes 
 out of Hesiod, " that the 
 " seventh day was sacred." 
 And the like out of Homer 
 and Callimachus. To which 
 may be subjoined what Euse- 
 bius has taken out of Aristo- 
 bulus, book xiii. chap. 12. 
 " Theophilus Antiochenus, b. 
 " ii. to Autolychus, concern- 
 " ing the seventh day, which 
 " is distinguished byallmen." 
 And Suetonius, in his Tibe- 
 rius xxxii. " Diogenes the 
 " grammarian 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 remarked upon 
 this subject, in his book of 
 the Laws of Nature and Na- 
 tions, book iii. chap. 17. Le 
 Clerc.) 
 
 ° Lucian, &c] Who tells 
 us in his Paralogist, " That 
 " boys were used to play on 
 " the seventh dav." 
 
 p Amongst the Celtce, &c] 
 As is evident by the names of 
 the days among the different 
 nations of the Celta;, viz. 
 Germans, Gauls, and Britons. 
 Helmoldus tells us the same 
 of the Sclavonians, book i. 
 chap. S4. 
 
 'i Philostratus, &c] Book 
 iii. chap. 13. speaking of the 
 Indians. 
 
 r Dion Cassius, &c] Book 
 xxx vii. " The day called Sa- 
 " turn's." AVhere he adds, 
 that the custom of computing 
 the time by weeks was de- 
 rived from the Egyptians to 
 all mankind. And that this 
 was not a new, but a very an- 
 cient custom, Herodotus tells 
 us in his second book : to 
 which may be added Isidore 
 concerning the Romans, 
 book v. ch. 30 and 33. 
 
 s The most ancient names, 
 &c.] See the Oracle, and Or- 
 pheus's verses in Scaliger's 
 Prolegomena to his Emenda- 
 tion of Times. (I suspect 
 that the foundation of weeks 
 was rather from the seven 
 
r. iii. 
 
 ( IIRISTIAN RELIGION. 
 
 i 
 
 Egyptians tell us, that at first nun led their li\' 
 'in great simplicity, "their bodies being naked; 
 whence arose the poet's fiction of the golden age, 
 famous among the Indians, as Strabo remarks. 
 y Maimonides takes notice, that T the history of 
 
 planets, than from the crea- 
 tion of the world in seven 
 days. \a i re.) 
 
 1 In great simplicity, &c.] 
 See what we have said of 
 this matter, hook h. e 
 \ii. concerning the right of 
 war, and the notes belong- 
 ing to it. 
 
 u Their bodies being naked, 
 fire] Whose opinion Diodo- 
 rusSicuhis thus relates: "The 
 " first men lived very hardy, 
 " before the conveniences of 
 " life were found out; being 
 " accustomed to go naked, 
 "' and wanting dwellings and 
 tires ; and being wholly ig- 
 norant of the food of civi- 
 •' lized nations." And Plato 
 in his Politics: "God their 
 " governor fed them, being 
 " their keeper; as man, who 
 '• is a more divine creature, 
 " feeds the inferior creatures." 
 Ami a little after : " They fed 
 " naked and without garments 
 " in the open air." And I)i- 
 cearchus the Peripatetic, cited 
 both by Porphyry, in his 
 fourth book against eating 
 living creatures ; and to the 
 ie sense by Varro, con- 
 cerning country affairs : "The 
 •icii nts, who were nearest 
 ' to the gods, were of an 
 ' excellent disposition, and 
 • led so good lives, that they 
 •^crc called a golden race." 
 
 x As Strabo remarks, &c.] 
 Book xv. where he brings in 
 Calanus the Indian speaking 
 thus : " Of old we met every 
 " where with harley, wheat, 
 " and meal, as we do now-a- 
 " days with dust. The foun- 
 " tains 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." 
 
 y Maimonides [ , fire.] In his 
 Guide to the Doubting, part 
 iii. chap. 2'.). 
 
 ■ Tne history of Adam, fire] 
 In those places which Philo- 
 Hiblius has translated :>ut of 
 Sanchuniathon. The Greek 
 word KfvtSyomt, first-born, is 
 the same with the Hebrew 
 DIN Adam i and the Greek 
 word aiVv, A«e, is the saint 
 with the Hebrew word nin 
 Chava, Eve. The first nun 
 found out the fruit of trees. 
 And in the most ancient 
 Greek mysteries, they cried 
 out Eva, Era, and at the same 
 time shewed a serpent. \\ bich 
 is mentioned by HesycbinSj 
 ( lemens in hit Exhortations 
 and Plutarch in the Life of 
 
4.4. 
 
 If 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 Adam, of Eve, of the tree, and of the serpent, was 
 extant amongst the idolatrous Indians in his time : 
 and there are many a witnesses in our age, who 
 testify that the same is still to he found amongst 
 the heathen dwelling in Peru, and the Philippine 
 islands, people belonging to the same India ; the 
 name of Adam amongst the Brachmans ; and that 
 it was reckoned b six thousand years since the crea- 
 tion of the world, by those of Siam. c Berosus in 
 his history of Chaldea ; Manethos in his of Egypt ; 
 Hierom in his of Phoenicia ; Hestiseus, Hecatseus, 
 Hillanicus, in theirs of Greece ; and Hesiod among 
 the poets ; all assert, that the lives of those who 
 descended from the first men were almost a thou- 
 sand years in length ; which is the less incredible, 
 
 Alexander. Chalcidius to 
 Timreus, has these words : 
 " That, as Moses says, God 
 " forbad the first man to eat 
 f « the fruit of those trees, by 
 " which the knowledge of 
 <f good and evil should steal 
 " into their minds." And in 
 another place : " To this the 
 '•' Hebrews agree, when they 
 " say, that God gave to man 
 f< a soul by a divine breath, 
 (t 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 
 amongst which 
 serpent, who by 
 persuasions de- 
 
 " the earth 
 that 
 evil 
 
 i r 
 
 was 
 " his 
 
 " ceived the first of man- 
 " kind." 
 
 a Witnesses in our age, &c] 
 See amongst others Ferdinand 
 
 Mendesius de Pinto. 
 
 b 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 observa- 
 tions collected at Babylon, 
 which Cnllisthenes sent to 
 Aristotle, were to that time 
 cid io c. ecu j*. which is not 
 far from the time of the 
 deluge. 
 
 c Berosus in his history, &c] 
 Josephus in the "first book, 
 chap. 4. of his ancient history, 
 quotes the testimony of all 
 these writers, whose books 
 were extant in his time ; and 
 besides these, Acusilaus, E- 
 phorus, and Nicolaus Da- 
 mascenus. Servius, in his 
 notes upon the eighth book 
 of Virgil's iEneid, remarks, 
 that the people of Arcadia 
 lived to three hundred years : 
 
-• . . . !(>'. 
 
 CHRIST! W UF.UdlON. 
 
 
 tusc the historians of niauv nations (particu- 
 larly ' Pausanias and Philostratus amongst the 
 Greeks, and ' Pliny amongst the Romans) relate, 
 that ' men's bodies, upon opening their sepul- 
 
 '■ Pausanias, &c] In his 
 Laconics, be mentions the 
 bones of men, of a more than 
 ordinary bigness, which were 
 shewn in the temple of .K-- 
 culapius at the city of Asepus: 
 
 and in the Brst of his LI; 
 of a bone taken out of the 
 
 sea, winch aforetime was kept 
 at PisOj and thought to have 
 been one of Pelops'. 
 
 e Philostratus &c.] In the 
 beginning of his Heroics, lie 
 says, that many bodies of 
 giants were discovered in 
 1 'allelic, by .diowers of rain 
 and earthquaki 
 
 f Pliny, &c] Book vii. 
 chap. 16". " Upon the burst- 
 " ing of a mountain in Crete 
 ''by an earthquake, there 
 ■■ was found a body standing 
 " upright, which was reported 
 •' by -nine to have been the 
 •■ body of ( Irion, by others 
 •• the body of Eetion. < h 
 " tc.N's body, when it was 
 " commanded by the oracle 
 •■ to be digged up, i- reported 
 '• to have been Beven cubits 
 :_ And almost a thou- 
 i years ago, tl •■ poet 
 •• Homer continually com- 
 
 " plained that m lies 
 
 •■ wi than of old." And 
 
 Solinus, chap i. " Were not 
 " all who w i re horn in thai 
 >• leas than their parent 
 \ml the story of Or 
 ■' funeral t< -till.- the 
 ■' of the an< it I • 
 
 " bones when they were dig- 
 " ged up, in the fifty-eighth 
 
 Hj nipiad, at Tegea, by the 
 " advice of the oracle, are 
 " related to have been seven 
 " cubits in length. And other 
 •• writings, w Inch give a cre- 
 '• dible relation of ancient 
 " matters, affirm this that 
 '• in the war of Crete, when 
 " the rivers had been so high 
 " as to overflow and break 
 " down their banks, after the 
 " flood was abated, upon the 
 " cleaving of the earth there 
 " was found a human body 
 " of three and thirty feet 
 "long; which L. Flaccus 
 " the legate, and Metellus 
 " himself, being very desirous 
 " of seeing, were much sur- 
 " prised, to have the satis- 
 " faction of seeing, what they 
 " did not believe when they 
 " heard." See Austin's fif- 
 teenth book, chap. 11. of the 
 City of dod, concerning the 
 cheek tooth of a man, which 
 he himself saw. 
 
 s .1/, 't bodies, k,] Jose- 
 
 phus, book v. chap. ','. of his 
 
 •nt History : " There 
 
 " remain- to this day some of 
 
 " the rare of the giant-, who 
 
 '• by reason of the bulk and 
 
 • of their bod 
 " different from other men, 
 
 wonderful to See or 
 
 <if: their bones are 
 for exceeding 
 tei ulga 
 
46 OF THE TRUTH OF THE book i. 
 
 chres, were found to be much larger in old time. 
 And h 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 'those spirits that attend him, from 
 
 binius, in his history of Mau- many places of old time, as 
 
 ritania, said, that Antaeus's the present, there were men 
 
 bones were found by Serto- of a very large stature, or 
 
 rius, which joined together such as exceeded others, some 
 
 were sixty cubits long. Phle- few feet, is not very hard to 
 
 gon Trallianus, in his ninth believe ; but that they should 
 
 chapter of Wonders, mentions all of them have been bigger, 
 
 the digging up of the head I can no more believe, than 
 
 of Ida, which was three times that the trees were taller, or 
 
 as big as that of an ordinary the channels of the rivers 
 
 woman. And he adds also, deeper. There is the same 
 
 that there were many bodies proportion between all these, 
 
 found in Dalmatia, whose and things of the like kind 
 
 arms exceeded sixteen cubits, now, as there was formerly, 
 
 And the same man relates they answering to one an- 
 
 out of Theopompus, that there other, so that there is no rea- 
 
 w T ere found in the Cimmerian son to think they have un- 
 
 Bosphorus, a heap of human dergone any change. See 
 
 bones twenty-four cubits in Theodore Rickius's Oration 
 
 length. And there is extant about Giants. Le Clerc.) 
 
 a book of the same Phlegon, h Catullus, Scc7\ In his 
 
 concerning Long Life, which Epithalainium on Peleus and 
 
 is worth reading. (That in Thetis : 
 
 But when the earth was stain' d with wickedness 
 And lust, and justice fled from every breast, 
 Then brethren vilely shed each other's blood, 
 And parents ceas'd to mourn their children's death. 
 The father wish'd the funeral of his son ; 
 The son to enjoy the father's relic wish'd: 
 The impious mother yielding to the child, 
 Feafd not to stain the temple of the Gods. 
 Thus right and wrong by furious passion mix'd, 
 Drove from us the divine propitious mind. 
 
 1 Those spirits that attend lian's Hymn to the Sun. The 
 
 him, Slc.~] Of this, see those name of angels is used, when 
 
 excellent things said by Plu- they treat of this matter, 
 
 tarch in his Isis ; Maximus not only by the Greek inter- 
 
 Tyrius in his first and six- preters of the Old Testament, 
 
 teenth Dissertations and Ju- but also by Labeus, Aristides, 
 
SECT. 16. 
 
 CHRISTIAN RELIGION 
 
 
 holding any correspondence with men. We al- 
 most every where k in the Greek and ' Latin his- 
 torians, meet with the savage 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 onr forefathers 
 discovered them : ■ so that Varro calls all that the 
 unknown time. And all those tilings which we 
 read in the poets wrapped up in fables, (a liberty 
 they allow themselves,) are delivered by the an- 
 cient writers according to truth and realitv, that 
 is, agreeable to Moses ; as you may see in " Bero- 
 
 Porphyry, Jamblicus, Chalci- 
 diaSj and by HostaneSj who 
 
 was older than any of them, 
 quoted by Minutius: the 
 
 forementioncd Chaleidius re- 
 lates an assertion of Ileracli- 
 tus, that such as deserved it, 
 were forewarned by the in- 
 struction of the divine powers. 
 k In the Greek, &c.] Ho- 
 mer, Iliad i\. and Hesiod in 
 his Labours. To this ma-. 
 referred the Wars of the God9, 
 mentioned by Plato in his 
 second Republic ; and those 
 distinct and separate govern- 
 ments taken notice of by the 
 same Plato, in his third book 
 of Laws. 
 
 1 Latin historians, &c.] See 
 the first book of Ovid's Meta- 
 morphose-, and the fourth 
 book of Luean, and Seneca's 
 third book of Natural Qui 
 tions, quest. 30. where he 
 - concerning the deluge, 
 • That the beasts also | - 
 •• rished, into whose nature 
 ' men wei lerated. 
 
 m So that I arro calls, &C.] 
 Thus Censorinus: "Now I 
 ' c come to treat of that space 
 " of time which Varro calls 
 " historical. For he makes 
 " three distinctions of time ; 
 '•' the first from the creation 
 " of man to the first flood, 
 " which, because we are ig- 
 " norant of it, is called the 
 '• unknown. The second, 
 
 from the firsl flood to the 
 " first Olympiad; which is 
 " called the fabulous, because 
 " of the many fabulous sto- 
 ' ries related in it. The third, 
 " from the first Olympiad to 
 " our time, which is called 
 " the historical, because the 
 " things done in it arc related 
 '• in a true history." The time 
 which Varro calls unknown, 
 the Hebrew rabbins call vni,l. 
 Hiilo, in his book of the Eter- 
 nity of the World, n mark-. 
 that the .-h ills found on the 
 
 mountain-, are a sign of the 
 universal deluge. 
 1 Bi 
 
■18 
 
 OF THE TRUTH OF THE 
 
 SOOK f. 
 
 sus's history of Chaldea, ° Abydenus's of Assyria, 
 
 Concerning whom Josephus 
 says thus, in his first book 
 against Appion : " This Be- 
 " rosus, 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, Berosus adds these 
 words, which we find in the 
 same Josephus, book i. and 
 chap. 4. of his Ancient His- 
 tory : " Jt is reported that 
 " part of the ship now re- 
 " mains in Armenia, on the 
 " Gordyeean mountains, and 
 " that some bring pitch from 
 " thence, which they use for 
 " a charm." 
 
 Abydenuss of Assyria, &c] 
 Eusebius has preserved the 
 place in the ninth book of 
 his Preparation, chap. 12. and 
 Cyril in his first book against 
 Julian. " After whom reign- 
 " ed many others, and then 
 " Sisithrus, to whom Saturn 
 " signified there should be an 
 " abundance of rain on the 
 " fifteenth day of the month 
 " Desius, and commanded 
 " him to lay up all his writ- 
 " ings in Heliopolis, a city 
 " of the Sipparians ; which 
 " when Sisithrus had ilone, 
 " he sailed immediately into 
 " Armenia, and found it true 
 « as the God had declared to 
 
 " him. On the third day ai- 
 " ter the waters abated, he 
 " sent out birds to try if the 
 " water was gone off any 
 " part of the earth; but they 
 " finding a vast sea, and hav- 
 " ing no where to rest, re- 
 turned back to Sisithrus: 
 ci in the same manner did 
 " others : and again the third 
 " time, (when their wings 
 " were daubed with mud.) 
 " Then the gods took him 
 " from among men ; and the 
 " ship came, into Armenia, 
 " the wood of which the peo- 
 " pie there use for a charm." 
 Sisithrus, and Ogyges, and 
 Deucalion, are all names sig- 
 nifying the same thing in 
 other languages, as Noah 
 does in the Hebrew, in which 
 Moses wrote ; who so ex- 
 pressed proper names, that 
 the Hebrews might under- 
 stand the meaning of them : 
 for instance, Alexander the 
 historian, writing Isaac in 
 Greek, calls him riXvTo., 
 Laughter, as we learn from 
 Eusebius : and many such like 
 we meet with among the his- 
 torians ; as in Philo concern- 
 ing rewards and punishments; 
 " The Greeks call him 
 " Deucalion, the Chaldeans 
 " Noach, in whose time the 
 " great flood happened." It 
 is the tradition of the Egyp- 
 tians, as Diodorus testifies in 
 his first book, that the uni- 
 versal deluge was that of 
 Deucalion. Pliny says it 
 reached as far as Italy, book 
 
sect. Hi. I I IRISTIAX RELIGION. 4fl 
 
 '' who mentions the dove that was scut out of the 
 
 iii. chap. 1 1. But to return 
 to the translation of names 
 into other languages, there i-. 
 a remarkable place in Plato's 
 Critias concerning it : "I 'pon 
 •■ the entrance of this dis* 
 
 •' course, it may be necessarj 
 " (says lie) to premise the 
 " reason, lest you be surprised 
 
 " when you hear the names 
 
 " of barbarians in Greek. 
 
 " When Solon put this rcla- 
 " tion into verse, lie enquired 
 " into the signification of the 
 " names, and found, that the 
 " first Egyptians, who wrote 
 " of these matters, translated 
 " them into their own lan- 
 " guage ; and he likewise 
 '* searching out their true 
 u meaning, turned them into 
 " our language." The words 
 of Abydenus 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 eigh- 
 " teen years ; in whose time, 
 '• they say, the great deluge 
 " was. It is reported that 
 " Xisuthrus was preserved by 
 " Saturn's foretelling him 
 'what was to come ; and 
 " that it was convenient for 
 " him to build an ark, that 
 " birds and creeping things, 
 " and beasts might sail with 
 " him in it." The most high 
 (iod is named by the Assy- 
 rians and other nations from 
 that particular star of the 
 i a (to use Tacitus's words) 
 b) which mankind are go- 
 
 verned, which is moved in 
 
 the highest orb, and with the 
 greatesl tor, e : or certainly 
 the Syriac word, b"H II, which 
 Blgnifies God, Waa therefore 
 translated K^V, K ratios, by 
 the (ireck interpreters, be- 
 cause he was called b s t< II by 
 the Syrians. Philo Hiblius, the 
 interpreter of Sanchuniathon, 
 hath these words: "Ilus, who 
 " is called Saturn." He isquot- 
 rd by Eusebius : in whom it 
 
 immediately follows from the 
 same Philo, "that Kronos was 
 ' ' the same the Phoenicians call 
 '.' Israel;" but the mistake was 
 in the transcriber, who put 
 'io-jawX Israel, for Tx 77, which 
 many times amongst the Greek 
 Christians is the contraction 
 of 'Ict^x ; whereas Tx is, as 
 we have observed, what the 
 Syrians call ^N //, and the 
 Hebrews bx El. (It ought 
 no.t to be overlooked, that in 
 this history, Deucalion, who 
 was the same person as Noah, 
 is called ixrip rvppotf, that is, 
 nDTN £ ,S N a man of the earth, 
 that is, a husbandman. See 
 my notes upon (Jen. i\. '^o. 
 Le Clerc.) 
 
 '' Who mentions the dove, 
 &c] In his book where he 
 enquires which June mo t 
 cunning, water or land ani- 
 mals : " They say Dcuca- 
 " lion's dove, which he Bent 
 " out of the ark, discovered 
 " at its retui d that the -tonus 
 " were abated . and the bea- 
 " vens clear." It is to be ob- 
 
 Berved, both in this place of 
 
 Plutarch's, and in thai of \' \ 
 E 
 
50 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 ark ; and in Plutarch from the Greeks ; q and 
 in Lucian, who says, that in Hierapolis of Syria 
 
 ander the historian, as well as 
 in the book of Nicolaus Da- 
 mascenus, and the writers 
 made use of hy Theophilus 
 Antiochenus in his third book, 
 that the Greek word Xapvaf 
 larnax, answers to the He- 
 brew word i"On tebah, and so 
 Josephus translates it. 
 
 i And in Lucian, &c.] In 
 his book concerning the god- 
 dess of Syria, where having 
 begun to treat of the very an- 
 cient temple of Hierapolis, he 
 adds : •* they say this temple 
 " was founded by Deucalion 
 " the Scythian, that Deuca- 
 " lion, in whose days the 
 " flood of water happened. I 
 " have heard in Greece the 
 " story of this Deucalion from 
 " the Greeks themselves, 
 " 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 concern- 
 " ing the first race of men, 
 " they relate thus : they were 
 " very obstinate, and did very 
 " wicked things ; and had 
 <c no regard to oaths, had no 
 " hospitality or charity in 
 " them 5 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 over- 
 
 flowed exceedingly, and the 
 sea overspread the earth, 
 so that all was turned into 
 water, and every man pe- 
 rished; Deucalion was only 
 saved alive, to raise up an- 
 other generation, because 
 of his prudence and piety. 
 And he was preserved in 
 this manner : he and his 
 wives and his children 
 entered 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 ; he received 
 them all in, neither did 
 they hurt him, but were 
 very familiar with him, by 
 a divine influence. Thus 
 they sailed in the same ark, 
 as long as the water re- 
 mained on the earth : this 
 is the account the Greeks 
 give of Deucalion. Now 
 concerning what happened 
 afterwards : there was a 
 strange story related by the 
 inhabitants of Hierapolis, 
 of a great hole in the earth, 
 in that country, which re- 
 ceived 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 formerly, I know 
 not; I am sure this which 
 
Bl tl 16. 
 
 CHRISTIAN RELIGION. 
 
 there was remaining a most ancient history of the 
 ark, and of the preserving a few not only of man- 
 kind, but also of other living creatures. The same 
 history was extant also r in Molo and in * Nieolans 
 Damaseenus ; which latter names the ark, which 
 we also find in the history of Deucalion in Apol- 
 lodorus : and many Spaniards affirm, that in se- 
 veral l parts of America, as Cuba, Meehoacana, 
 Niearaga, is preserved the memory of the deluge, 
 
 " I saw was but small. To 
 '•" preserve this story, they 
 " perform this ceremony : 
 " twice every year water is 
 " brought from the sea into 
 '' the temple; and not only 
 " the priests, but all the peo- 
 " pie 0$ Syria and Arabia 
 " fetch it ; many go even 
 ** from the river Euphrates 
 M as far as the sea to fetch 
 " water, which they pour out 
 •' in the temple, and it goes 
 11 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 Deuca- 
 " lion, in memory of that ca- 
 " lamity, and his prescrva- 
 " tion. This is the ancient 
 n story of this temple." 
 
 r In Molo, &c] Eusebius 
 relates his words in his ninth 
 book of the Gospel Prepara- 
 tion, chap. IP. " Atthe deluge, 
 " the man and his children 
 " that escaped came out of 
 " Armenia, being driven from 
 " his own country by the in- 
 " habitants, and havingpassed 
 " through the country be- 
 " tween, went into the 
 '* mountainous part of Syria, 
 
 '• which was then uninha- 
 '• bited." 
 
 * Nicolaus Damaseenus, &c. ~\ 
 Josephus gives us his words, 
 out of the ninety-sixth book 
 of his Universal History, in 
 the forecited place : " There 
 " is above the city Minyas, 
 " (which Strabo and Pliny 
 " call Milyas,) a huge moun- 
 " tain iu Armenia called ]>a- 
 " tis, on which they say a 
 " great many were saved from 
 " the flood, particularly one, 
 " who was carried to the top 
 " of it by an ark ; the relicks 
 " 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 
 " history." To these writers 
 we may" add Jerom the Egyp- 
 tian, who wrote the affairs of 
 Phoenicia and Mna^eas, men- 
 tioned by Josephus. And 
 perhaps Eupolemus, which 
 Eusebius quotes out of Alex- 
 ander the historian, in his 
 Gospel l'reparatioir, book ix. 
 chap. 17- 
 
 1 Parts of America, c\c.~) 
 See Josephui Acosta, and 
 Antoniae Hern-ra. 
 e 2 
 
52 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 the saving alive of animals, especially the raven 
 and dove ; and the deluge itself in that part called 
 Golden Castile. u That remark of Pliny's, 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 
 x on the Gordysean mountains, is evident from the 
 constant tradition of the Armenians from all past 
 ages, down y to this very day. z Japhet, the father 
 of the Europeans, and from him, Ion, or, as they 
 formerly pronounced it, a Javon of the Greeks, and 
 
 u That remark of Pliny's, 
 &c] Book v. chap. 13. Mela 
 and Solinus agree with Pliny. 
 Compare it with that which 
 we have quoted out of Aby- 
 denus. 
 
 x On the Gordyaan moun- 
 tains, &c] Which Moses calls 
 Ararath; theChaldaean inter- 
 preters translate it Kardu ; 
 Josephus, Gardicean; Cortius, 
 Cordccan ; Strabo writes it 
 Gordicean, book xvi. and 
 Pliny, book vi. and Ptole- 
 ihaeus. (These, and what 
 follows in relation to the 
 sacred geography and the 
 founders of nations, since 
 these of Grotius were pub- 
 lished, are with great pains 
 and much more accuracy 
 searched into by Sam. Bo- 
 chart, in his Sacred Geogra- 
 phy, which add weight to Gro- 
 tius's arguments. Le Clerc.) 
 
 y To this very day, &c] 
 Theophilus Antiochenus says, 
 in his third book, that the re- 
 licks of the ark were shewn 
 in his time. And Epiphanius 
 against the Nazarites 5 " The 
 " relicks of Noah's ark are 
 
 " shewn at this time, in the re- 
 " gionof theCordiseans:" and 
 Chrysostom, in his Oration 
 of Perfect Love. And Isidore, 
 book xiv. chap. 8. of his An- 
 tiquities ; "Ararath, a raoun- 
 " tain in Armenia, on which 
 '■ histories testify the ark rest- 
 " ed after the deluge ; where 
 " at this day are to be seen 
 " some marks of the wood." 
 We may add the words out of 
 Haiton the Armenian, ch. 9. 
 et There is a mountain in Ar- 
 " menia, 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 Geographer, 
 and Benjamin's Itinerary. 
 
 z Japhet, &c] It is the 
 very same word DD* Japheth ; 
 for the same letter D is by some 
 pronounced like w p, by others 
 Qph; and the like difference 
 is now preserved among the 
 Germans and Dutch. Jerom 
 upon Daniel has observed this 
 of the Hebrew letter. 
 
 a Javon, &c] For iaovE? 
 
Si i r. I(>. 
 
 CHRISTIAN RELIGION. 
 
 
 '' Hanimon of the Africans, arc names to be seen 
 in Moses; 'and Josephus and others observe the 
 
 iaotics is often found amongst aspirate, and sometimes omit 
 
 the ancient writers. The it; as J"nD-"l¥n Chatzitrmuth, 
 
 Persian in Aristophanes's 'Aififtwroi, Adramyttoi, or' A- 
 
 Play, called Acbarnenses, ^}*9trot, Hadramgttot s FVXSOin 
 
 pronounces it Utoiav iaonau. Chachmoth, d-^a.y.x^ Achmuth 
 Now it was a very ancient 
 custom to put a digamma 
 
 in Irenens and others : rvon 
 Chabra, a companion, by the 
 ancient Greeks SCpa abra; 
 rvn Chojah, aUh aim, an age. 
 
 i"Un Ilmino or Anno; ^J/S-'jn 
 Hannibal or Annibal, ^>]/n-"wn 
 Hatdrubal or Asdrubal; r— iyn 
 
 Cashim ; a^ov^rxt axoumitai, 
 for wv on is a Greek ending. 
 Thisperson is transformed not 
 only by the Libyans, but also 
 by many other nations, into 
 the star Jupiter, as a God. 
 Lucan, book ix. 
 
 between two vowels, which 
 afterwards began to be wrote 
 
 by a / . formerly thns /•'. In 
 like manner that which was 
 ,- auos, is now oeVs aos and 
 eos, TxvJi tuuos, rav;, a 
 peacock ; -rev; EAXrjva? xx\zv<th 
 Ixi. x;, the Greeks are called 
 iuunas. Suidas. 
 
 b Harnmon, &c.] For the 
 tireeks sometimes render the 
 Hebrew letter n Cheth by an 
 
 Jupiter Amnion is the only God 
 Amongst the happy Arabs, and amongst 
 The Indians and Ethiopians. 
 
 And the sacred Scripture puts which is called 
 Egypt amongst them. Psalm 
 IwViii. 51. cv. 23,27. c\i j: 
 Jerom in his Hebrew Tradi- 
 tions on Genesis, lias these 
 words, " From whom Egypt, 
 " at this very day, is called 
 " the country of Ham, in the 
 " Egyptian language." 
 
 c And Josephus and others, 
 &c] He Bays, ro/tagift Go- 
 mareis, the (.alatians, is de- 
 rived from "ID J Conor, where 
 Pliny's town Comara i-. The 
 people of Comara we find in 
 the first book of Mela. The 
 Scythians are derived from 
 3130 Miagi . . by whom the 
 city Scythopolis in Syria was 
 built, and the other city Ma- 
 gog ; Pliny, book v chap '. 
 
 is calJed by others 
 Hierapolis and Bambyee. It 
 is evident that the Medes are 
 derived from nD Mali; and 
 a-< we have already observed, 
 Javones, Iaones, Iones, from 
 \V J oven. Josephus says, the 
 Iberians in Asia come from 
 /DD Thilml , in t lie neighbour- 
 hood of whom Ptolemy places 
 the city of Thabal , as preserv- 
 
 ing the mark^ of its ancient 
 original. The city Mazaca, 
 mentioned by him, comes 
 from *]w'D Matach, which we 
 find in Strabo, book sit and 
 in Pliny, book vi .i. and in 
 Ammianus Mareellinns, book 
 xk. Ailcl to this theMoschi 
 
 mentioned by Strabo, book 
 ,\i. and in the first and third 
 E 3 
 
54 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 like footsteps in the names of other places and 
 
 book of Mela, whom Pliny 
 calls Moscheni, book vi. chap. 
 9. and we find in them and 
 Pliny the Moschican moun- 
 tains. Josephus and others 
 agree, that the Thracians 
 were derived from DTH Ti- 
 ras, and the word itself shews 
 it ; especially if we observe, 
 that the Greek letter f x at 
 first answered to the Syriac 
 letter D s, as the place of it 
 shews. Concerning those 
 that are derived from UDii'N 
 Aschanaz, the place is corrupt 
 in Josephus ; but without 
 doubt Ascania, a part of Phry- 
 gia 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 Asca- 
 nian harbour is in Pliny, 
 book v. chap. 30. and the As- 
 canian islands also, book iv. 
 chap. 12. and book v. chap. 31. 
 Josephus says, the Paphlago- 
 nians are derived from DDH 
 Riphath, by some called Ripha- 
 tseans, where Mela in his 
 first book puts the Ripha- 
 cians. The same Josephus 
 tells us, that the aioXs?? aioleis 
 come from nii^K Alishah ; 
 and the Jerusalem Paraphrast 
 agrees with him, in naming 
 the Greeks iEolians, putting 
 the part for the whole ; nor 
 is it much unlike Hella, the 
 name of the country. The 
 same Josephus also says, that 
 
 the Cilicians are derived from 
 ii'Sinn Tarshish, and proves 
 it from the city Tarsus ; for 
 it happens in many places, 
 that the names of the people 
 are derived from the names 
 of cities. We have before 
 hinted, that Ktrnoy Kittion, is 
 derived from dTDD Chitim. 
 The Ethiopians are called 
 Chusaeans by themselves and 
 their neighbours, from Vfift 
 Chush, now; as Josephus ob- 
 served they were in his time ; 
 from whence there is a river 
 so called by Ptolemy ; and in 
 the Arabian geographer, there 
 are two cities which retain 
 the same name. So likewise 
 Mw*g in Philo Biblius is de- 
 rived from OH2fD Mitzraim ; 
 those which the Greeks call 
 Egyptians, being called by 
 themselves and their neigh- 
 bours Mesori ; and the name 
 of one of their months is 
 MEo-jfi, Mesiri. Cedrenus calls 
 the country itself M.=rg«, and 
 Josephus rightly conjectures, 
 that the river ia Mauritania 
 is derived from BID Phut. 
 Pliny mentions the same 
 river, book v. chap. 1 . " Phut, 
 " and the neighbouring Phu- 
 " tensian country, is so called 
 " to this day." Jerom, in his 
 Hebrew traditions on Gene- 
 sis, says, it is not far from 
 Fesa, the name remaining 
 even now. The \W2 Chenaan 
 in Moses, is contracted by 
 Sanchuniathon, and from him 
 by Philo Biblius, into Xv5 
 China; you will find it in Eu- 
 sebius's Preparation, book i. 
 
SFXT. !()'. 
 
 CHRISTIAN RELIGION. 
 
 nations. And which of the poets is it, in which 
 
 chap. 10. and the country is 
 called so. Stephanos of cities, 
 says, " Chna was so called by 
 " the Phoenicians." And St. 
 
 Austin, in his book of Expo- 
 sitions on the Epistle to the 
 Romans, says, in liis time, if 
 the country people that lived 
 at Hippo were asked who 
 they were, they answered, 
 Canaanites. And in that place 
 of Eupolemus, cited by Euse- 
 bius, l'repar. ix. 17. the Ca- 
 naanites are called Mestrai- 
 mites. Ptolemy's Regema in 
 Arabia Felix is derived from 
 HDjn Raamahj by changing 
 y into y g, as in Gomorrha 
 and other words. Josephus 
 deduces the Sabins from X3D 
 Saba, a known nation, whose 
 chief city Strabo says, book 
 xvi. was Saba, where Jose- 
 phus places the Sabateni, 
 from nrOD Sabatah ; there 
 Pliny places the city Sobotale, 
 book vi. chap. 28. The word 
 E3*2nV I.ehubini, is not much 
 different from the name of 
 the Libyans ; nor the word 
 OTfDDi Nephathim from Ne- 
 pata, a city of Ethiopia, men- 
 tioned by Pliny, book vi. 
 chap. 29. Nor Ptolemy's Ne- 
 pata, or the Pharnsi in Pliny, 
 book v. ch. 8. from CD'DlinD 
 Phatstrasim, the same as Pto- 
 lemy's Phaurusians in Ethio- 
 pia. The city Sidon, famous 
 in all poets and historians, 
 comes from )T¥ Tzidon. And 
 Ptolemy's town Gcrasa, from 
 ♦ii'JHJ Gcrgaslii: and Area, a 
 city of the Phoenicians, men- 
 tioned by Ptolemy and Pliny, 
 
 book v.ch. 18. from »p*1J/ Arid. 
 And Aradus, an island men- 
 tioned in Strabo, book x\i. 
 and Pliny, book v. chap. 20. 
 and Ptolemy in .Syria, from 
 HHK Arodi ; and Amathus 
 of Arabia, mentioned by He- 
 rodotus in his Euterpe and 
 Thalia, from ♦non llamathi; 
 and the Elymitcs, neighbours 
 to the Medes, from ob v J/ 
 Eelim, mentioned by Strabo, 
 book xvi. Pliny, book vi. ch. 
 25. and Livy, book xxxvii. 
 Their descendants in Phrygia 
 are called Elymites by Athe- 
 nsus, book iv. Every one 
 knows, that the Assyrians are 
 derived from ~\)WH Ashur, as 
 the Lydians are from 11^ Lud, 
 from whence comes the Latin 
 word Ludi. Those which by 
 the Greeks are called Syrians, 
 from the city "UJf Tzur, arc- 
 called Aramites to this day 
 from OIK Aram : for Jf tz 
 is sometimes translated t t, 
 and sometimes <r s; whence 
 the city "liy Tzur, which the 
 Greeks tall Tyre, is by En- 
 nius called Sarra, and by 
 others Sina and Tina. Strabo, 
 book xvi. towards the end : 
 " The poet mentions the 
 " Arimites, whom Possido- 
 " nius would have us to un- 
 " derstand, not to be any part 
 " of Syria, or Cilicia, or any 
 '.' other country, hut Syria it- 
 " self." And again, book xiii. 
 " Some mean Syrians by 
 " Arimites, whom they now 
 " call Aramites.'' And in the 
 lir.-t book : " lor those we 
 " call Syrians, are by them- 
 
 E I 
 
OF THE TRUTH OF THE 
 
 BOOK I. 
 
 " selves called Aramites." 
 The country Ausanitis, men- 
 tioned by the Seventy in Job, 
 is derived from pn Hutz. 
 Aristaeus calls it Ausiias. And 
 the city Cholla, placed by 
 Ptolemy in Syria, from b)n 
 Choi; and the city Gindarus 
 in Ptolemy, from "in J Geher ; 
 and the Gindaren people in 
 Pliny, book v. chap. 23. in 
 Coele-Syria. And the moun- 
 tain Masius, not far from Ni- 
 sibus, mentioned by Straho, 
 book xi. and Ptolemy, in Me- 
 sopotamia, is derived from 
 ii>D Mash. The names |Dp s 
 Joktan, and niiyixn Hatzora- 
 viuth, and f?)H Holan, are re- 
 presented by the Arabian geo- 
 graphers under the names 
 of Balsatjaktan, Hadramuth, 
 and Chaulan ; as the learned 
 Capell observes. The river 
 Ophar, and the people called 
 Opharites, near Mseotis, 
 Pliny, book vi. 7- if I mistake 
 not, retain the name *"|D1N 
 Ophar; and those cities, which 
 Moses mentions in this place, 
 appear to be the most ancient, 
 by comparing of authors. 
 Every one knows from 
 whence Babylon is derived. 
 •pK Arach is Aracca, placed 
 by Ptolemy in Susiana ; from 
 whence come the Aracrean 
 
 fields in Tibullus, as the fa- 
 mous Salmasius, a man of 
 vast reading, observes, Aca- 
 hene, a corruption of Ata- 
 dene, is derived from *73N 
 Achad, as is probably conjec- 
 tured by Franciscr.s Junius, 
 a diligent interpreter of Scrip- 
 ture, who has observed many 
 of those things we have been 
 speaking of. rtibj Chalnah is 
 the town Caunisus on the 
 river Euphrates, whose name 
 Ammianus tells us, in his 
 twenty-third book, continued 
 to his time. The land "tf/iltf 
 Senaar, is the Babylonian Se- 
 naas, in Histiasus Milesus, 
 which place Josephus has 
 preserved in his Ancient His- 
 tory, hook 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 
 ]} being changed into y g, Pto- 
 lemy from hence calls the 
 mountain Singarus in Meso- 
 potamia. And Pliny mentions 
 the town Singara, book v. c. 
 24. and hence the Singara- 
 r.aean country in Sextus Ru- 
 fus, ni3*3 Nineveh is undoubt- 
 edly the Ninos of the Greeks 
 contracted ; thus in Sardana- 
 paluss epitaph : 
 
 I who great Ninns rul'd am now but dust. 
 
 The same name we find in The- 
 ognis and Strabo, b. xvi. and 
 Pliny, book vi. chap. 1 3. whose 
 words are these : "Ninuswas 
 " built upon the river Tigris, 
 " towards the west, a beauti- 
 " ful city to behold." Lucan, 
 book iii. " Happy NinuSj as 
 
 " fame goes." The country 
 Calachena has its name from 
 the principal city n^D Chala: 
 Strabo, book xi. and after- 
 wards, in the beginning of 
 book xvi. \0~\ Resin is Resaina 
 in Ammianus, book xxiii. 
 Sidon every one knows. nty 
 
IICT. 16. CHRISTIAN RELIGION 
 
 we do not find mention made of J the attempt 
 
 Azzahi is without doubt ren- denus, now quoted. Sippara 
 dered Gaza in Palestine, by is by Ptolemj placed in Me- 
 i banging, as before, the Letter sopbtamia. the castle 
 
 y into y g ■■ it is mentioned 
 by Strabo, book wi. and 
 Mela, book i. who calls it a 
 large and well fortified town ; 
 and Pliny, book \. ch. 13. 
 and book \i. chap. 28. and 
 elsewhere. mDD Sephira, is 
 Heliopolis, a city <>i" the Mp- 
 
 I r, mentioned by Anunianus, 
 book XXV. Carron is Carra, 
 famous for the slaughter of 
 the Crassi. 
 
 d The attempt to climb the 
 heavens, &c/] See Homer, 
 OdySS.SO. and Ovid's Meta- 
 morphoses, book i. 
 
 parians, in that place of Aby- 
 
 The giants by report would heaven have storm'd. 
 See also Virgil's first Georgic, " earth grew proud upon their 
 
 and Lucan, book vii. It is a 
 frequent way of speaking 
 amongst all nations, to call 
 those things which are raised 
 above the common height, 
 things r< aching to heaven, 
 a we often find in Homer, 
 and Dent. i. 28. and ix. 1. 
 joscphus quotes one of the 
 Sibyl-, 1 know not which. 
 concerning the unaccount- 
 able building of that tower ; 
 ih-- word? are these : " When 
 " all men .-poke the same 
 " language, some of them 
 <* built a vast high tower, as 
 "if they would ascend up 
 " into heaven ; but the Gods 
 " sent a wind, and overthrew 
 
 " 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 overthrow n 
 " 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 bj 
 Semiramis, as Berosus tells 
 us in his Chaldaics, and Jose- 
 
 " the tower, and assigned to phus in his first book against 
 each a particular language ; Appion ; and the same error 
 
 " and from hence the city 
 '■ Babylon was so called.'' 
 Anil Eusebius, in his Pre- 
 paration, b. ix. c. 14. Cyril, 
 book i. against Julian, quotes 
 ■ words out of Abydenus: 
 ime -ay, that the first men 
 ho sprang out of the 
 
 is refuted by Julius Firmicua 
 out of l'hilo Biblins, and Do- 
 
 rotheus Sidonius. See also 
 what Eusebius produces out 
 of Eupolemus, concerning 
 the giants and the tower, in 
 his Gospel 1'reparat. book ix. 
 < Lap. 17- 
 
/.£> 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 to climb the heavens ? e Diodorus Siculus, 
 f Strabo, g Tacitus, h Pliny, ' Solinus, speak of the 
 
 e 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 inhabitants sickly, and 
 ** not very long lived." (See 
 more of this in our Disserta- 
 tion added to the Pentateuch, 
 concerning the burning of 
 Sodom. Le Clerc.) 
 
 f Strabo, &c] Book xvi. 
 after the description of the 
 lake Asphaltitis : " There are 
 ' ' many signs of this country's 
 " being on fire : for about 
 " Masada they shew many 
 te cragged and burnt rocks, 
 <e and in many places caverns 
 11 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 over- 
 " thrown ; which makes cre- 
 " dible a report amongst the 
 " inhabitants, that formerly 
 <e there were thirteen cities 
 <e inhabited there, the chief 
 " of 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 j the rocks took fire, 
 " some of the cities were 
 " swallowed up, and others 
 " forsaken by those inhabit- 
 
 " ants that could flee away." 
 B 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 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 soon 
 " as it is come to an herb or 
 " flower, or grown to its pro- 
 ct per bigness, vanishes like 
 '* dust into nothing." 
 
 h Pliny, &c] He describes 
 the lake Asphaltitis, book v. 
 chap. 16. and book xxxv. 
 chap. 15. 
 
 1 Solinus, &c] In the 36th 
 chap, of Salmanus's edition ; 
 " At a good distance from Je- 
 " rusalem, a dismal lake ex- 
 " tends itself, which was 
 " sruck by lightning, as ap- 
 " pears from the black earth 
 " burnt to ashes. There were 
 " two towns there, one called 
 " Sodom, the other Gomor- 
 '* rha ; 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 in- 
 " to fine dust." 
 
SECT. lb*. 
 
 CHRISTIAN RELIC ION. 
 
 59 
 
 burning 
 
 of Sodom. k Herodotus, ' Diodorus, 
 
 k lhrmlotus, &c] With 
 some little mistake. The 
 words are in his Eutcrpr 
 " Originally only the Col- 
 " chians, and Egyptians, and 
 " Ethiopians were circum- 
 " cised. For the Phoenicians 
 " and Syrians in Palestine 
 " confess they learned it from 
 "the Egyptians. And the 
 •' Syrians who dwell at Ther- 
 " modoon, and on the Par- 
 " thenian river, and the Ma- 
 " crons, their neighbours, 
 " sav, they learnt it of the 
 " Colchians. For these are 
 " the only men that are cir- 
 " cumcised, and in this par- 
 " ticular agree with the 
 " Egyptians. But concerning 
 " the Ethiopians and Egyp- 
 " tians, I cannot affirm po- 
 " sitively which learned it 
 "of the other." Josephus 
 rightly observe^, that none 
 were circumcised in Palestine 
 Syria but the Jews ; in the 
 eighth book, chap. 4. of his 
 Ancient History, and lirst 
 book against Appion. Con- 
 cerning which Jews, Juvenal 
 says, " They take off t he irfore- 
 " skin;" and Tacitus, " that 
 " they instituted circumcising 
 " themselves, that they might 
 " be known by such distinc- 
 " tion." See Strabo, book 
 xvii. But the Jews are so far 
 from confessing that they de- 
 rived this custom from the 
 Egyptians, that, on the con- 
 trary, they openly declare, 
 that the Egyptians learnt to 
 be circumcised of Joseph. 
 N • ither were all the Egyp- 
 
 tians circumcised, as all the 
 Jews were, as we may see 
 from the example of Appion, 
 who was an Egyptian, in Jo- 
 sephus. Herodotus undoubt- 
 edly put the Phoenicians for 
 the Idunneans; as Aristopha- 
 nes does in his play called the 
 Birds, where he calls the 
 Egyptians and Phoenicians, 
 " the circrmcised." Ammo- 
 n ins, of the difference of words, 
 says, " the Idumceans were 
 " not originally Jews, but 
 " Phoenicians and Syrians." 
 Those Ethiopians which were 
 circumcised, were of the pos- 
 terity of Keturah, as shall be 
 observed afterwards. The 
 Colchians and their neigh- 
 bours were of the ten tribes 
 thatSalmanasar carried away, 
 and from thence some came 
 into Thrace. Thus the Scho- 
 liast on Aristophanes's Achar- 
 nenses, say;, " That the na- 
 " tion of the Odomants is the 
 "same as the Thracians ; 
 " they are said to be Jews." 
 Where, by Jews, are to be 
 understood, improperly, He- 
 brews, as is usual. From 
 the Ethiopians, circumcision 
 went across the sea into the 
 new world, if it be true what 
 is said of that rite's being found 
 in many places of that world. 
 (The learned dispute whether 
 circumcision was instituted 
 first amongst the Egyptians 
 or amongst the Jews, con- 
 cerning which see my notes 
 upon Genesis xvii. 10. I.< 
 Clere.) 
 
 1 Diodorus, &c] Book i 
 
60 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 m Strabo, n Philo Biblius, testify the ancient cus- 
 tom of circumcision, which is confirmed by 
 those nations ° descended from Abraham, not 
 only Hebrews, but also p Idumseans, '' Ismaelites, 
 
 of the Colchians : " That this 
 " nation sprang from the 
 " Egyptians, appears from 
 " hence, that they are cir- 
 " cumcised 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 fol- 
 lows from the Colchians being 
 circumcised, that they sprang 
 from the Egyptians, than that 
 they sprang from the He- 
 brews, as we affirm they did. 
 He tells us, book iii. that the 
 Troglodites were circumcis- 
 ed, who were a part of the 
 
 Ethiopians. 
 
 m Strabo, &c] Book xvi. 
 concerning the Troglodites : 
 " Some of these are circum- 
 " cised, like the Egyptians." 
 In the same book he ascribes 
 circumcision to the Jews. 
 
 n Philo Biblius, &c] In the 
 fable of Saturn, in Eusebius, 
 book i. chap. 10. 
 
 Descended from Abraham, 
 &c] To which Abraham, that 
 the precept of circumcision 
 was first of all given, Theo- 
 doras tells us in his poem 
 upon the Jews ; out of which 
 Eusebius has preserved these 
 verses in his Gospel Prepara- 
 tion, book ix. chap. 22. 
 
 He who from home the righteous Abraham brought, 
 Commanded him and all his house, with knife 
 To circumcise their foreskin. He obeyed. 
 
 p Idumaans, &c] So called onites. Part of these were 
 
 from Esau, who is called 
 OiWcj Ousoos, by Philo Bib- 
 lius. His other name was 
 Edom, which the Greeks 
 translated 'Eei^av Eruthran, 
 from whence comes the Ery- 
 thraean sea, because the an- 
 cient dominions of Esau and 
 his posterity extended so far. 
 They who are ignorant of 
 their original, confound them, 
 as we observed, with the Phoe- 
 nicians. Ammonius says, the 
 Idumseans were circumcised ; 
 and so does Justin, in his 
 Dialogue with Trypho ; and 
 Epiphanius against the Ebi- 
 
 Homerites, who, Epiphanius 
 against the Ebionites tells us, 
 were circumcised in his time. 
 i 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. 
 " Abraham and Sarah) when 
 " they were both very old, 
 " which they circumcised on 
 " the eighth day ; and hence 
 " the custom of tbe Jews is, 
 " to circumcise after so many 
 " days. But the Arabians 
 " defer it thirteen years : for 
 
I III. 
 
 ( HRtSTl w RELIGION. 
 
 oi 
 
 ' and others. The history of Abraham, Isaac, Jacob, 
 
 •• Ismael, the father oi that 
 " nation, who was the child 
 " of Abraham by his concu- 
 " bine, was circumcised at 
 " that age." Tims Origen in 
 his excellent discourse against 
 late, which is extant in Eu- 
 sebius, book \i. chap. 11. and 
 in the(ireek collection, wh 
 title is <J>iXcx*?ua,- ; •• 1 don't 
 " know bow this can be tlc- 
 " feruled, that there should 
 " be just such a position of 
 " the Stan upon every one's 
 " birth in Judaea, 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 be all cir- 
 " cumcised when they arc 
 " thirteen years old ; for so 
 " it is reported of them." 
 Epiphanius, in his dispute 
 against the Ehionites, rightly 
 explains these Ismaelites to 
 be the Saracens ; for the Sa- 
 racens always observed this 
 custom, and the Turks had 
 it from them. 
 
 * And others, exc] Namely 
 those that descended from 
 inih, concerning whom 
 there is a famous place of A- 
 lexaader the historian in .' ■•- 
 booki.< hap. 16. which 
 Eusebius quotes in bia Gospel 
 Preparation, book i\. (hap U I 
 ■• Cleodemus the prophet, who 
 • ; is called Malchus, in his r 
 
 " t ion of the Jew -, giveSUStbe 
 •• same history a Moses their 
 
 "lawgiver, viz. that Al>ra- 
 
 " ham had many children by 
 
 BLeturahj to three of whicfi 
 
 •• he gai e the names Afer, As- 
 
 r, and Afra, Assyria is so 
 
 • ' called from Aw r ; and from 
 
 "the other two, Afer, and 
 
 .1/1,1, the city Afra, and the 
 
 l oimtrv At'riea i~ denomi- 
 
 " nated. These Fought with 
 
 " Hercules against Libya and 
 " Antaeus. ThenHerculea mar- 
 
 " ried hisdaughter to Afra: he 
 '• had a son of her, whose 
 " namewasDeodorus,ofwhom 
 " was born Sophon, whence 
 " the Barbarians are called So- 
 " phaces." Here the other 
 names, through the fault of the 
 transcribers neither agree with 
 Moses, nor with the books of 
 Josephus and Eusebius, as we 
 have them now. But A~lf is 
 undoubtedly the same as "iDlf 
 Apher in Moses. N\ e are to 
 understand by Hercules, not 
 the Theban Hercules, but the 
 Phoenician Hercules, much 
 older, whom Philo Biblius 
 mentions, quoted by Eusebius 
 often, in the forcmentioned 
 10th chapter of the first book 
 of his Gospel Preparation. 
 This is that Hercules, who, 
 Sallust says in his Jugurthine 
 war, brought his army into 
 Africa. . s o that we see whence 
 the Eth -. who were a 
 
 great part of the Africans, 
 had their circumcision j which 
 . had in Herodotus's time, 
 and even now, those that ar.' 
 Cbxi i it,notoutof a 
 
C2 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 and Joseph, agreeable with Moses, s was extant of 
 old in * Philo Biblius out of Sanchuniathon, in 
 u Berosus, x Hecatceus, y Damascenus, z Artapanus, 
 
 religious necessity, but out of 
 respect to so ancient a custom. 
 
 s Was extant of old, &c] 
 Scaliger thinks that several 
 things which Eusebius has 
 preserved out of Philo Biblius, 
 certainly relate to Abraham : 
 see himself in his Appendix 
 to the Emendation of Time. 
 There is some reason to 
 doubt of it. 
 
 1 Philo Biblius, &c] How 
 far we are to give credit to 
 Philo's Sanchuniathon, does 
 not yet appear ; for the very 
 learned Henry Dodwell has 
 rendered his integrity very 
 suspicious, in his English Dis- 
 sertation on Sanchuniathon's 
 Phoenician History, published 
 at London, in the year 1681, 
 to whose arguments we may 
 add this, that in his Frag- 
 ments there is an absurd mix- 
 ture of the gods unknown to 
 the eastern Grecians in the 
 first times, with the deities of 
 the Phoenicians, which the 
 straitness of paper will not 
 allow me to enlarge upon. 
 Le Clerc. 
 
 u Berosus, &c.~] Josephus 
 has preserved his words in his 
 Ancient History, book i. chap. 
 8. " In the tenth generation 
 ,r after the flood, there was a 
 " man amongst the (Jhal- 
 " deans, 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. 
 
 x Hecatceus, &c] He wrote 
 a book concerning Abraham, 
 which is now lost, but was 
 extant in Josephus's time. 
 
 y Damascenus, &c] Nico- 
 laus, that famous man, who 
 was the friend of Augustus 
 and Herod, some of whose 
 relicks were lately procured 
 by that excellent person, Ni- 
 cholas Peiresius ; by whose 
 death, learning and learned 
 men had a very great loss. 
 The words of this Nicolaus 
 Damascenus, Josephus relates 
 in the forecited place: "Abra- 
 " ham reigned in Damascus, 
 " being a stranger who came 
 " out of the land of the Chal- 
 " daeans, beyond Babylon ; 
 " and not long after, he and 
 " those that belonged to him, 
 " went from hence into the 
 " land called Canaan, but 
 " now Juda;a, where he and 
 " those that descended from 
 " him dwelt, of whose affairs 
 " I shall treat in another 
 " place. The name of Abra- 
 " ham is at this day famous 
 " in the country about Da- 
 '* mascus, and they shew us 
 " the town which from him 
 "* is called Abraham's dwell- 
 " ing." 
 
 z Artapanus ,Eupolemus,8iC.'] 
 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 
 
SECT. If). 
 
 CHRISTIAN R FLIC. ION. 
 
 (,: 
 
 Eupolemus, Demetrius, and partly ' in the ancient 
 
 writers of the Orphic verses j and something of it 
 
 is still extant '' in Justin, out of Trogus Pompeius. 
 
 By almost all which is related also the history of 
 
 ■ In the ancient unit rs, &c] 
 For certainly those that we 
 lind in Clemens Alexandrinus, 
 Strom, v. and Eusebius, book 
 xiii. chap. 12. can be under- 
 stood of no other. 
 
 quoted them before Eusebius. 
 But the fable of the Bethu- 
 lians, which Eusebius took 
 out of Philo Biblius, Prep;ir. 
 book i. Chap. 10. came from 
 the altar of Bethel, built by 
 Jacob, mentioned Geo. xxxvi. 
 
 The Maker of all things is known to none, 
 
 But one of the Chald&an race, his son 
 
 Only begotten, who well understood 
 
 The starry orb, and by what laws each star 
 
 Movet round the earth, embracing all things in it. 
 
 Where Abraham is called only of Tragicus Judaeus Ezechiel, 
 
 begotten, as in Isaiah li. 2. part of which we find in Cle- 
 
 inN Jehad. We have before mens Alexandrinus, Strom, i. 
 
 seen in Berosus that Abraham who reports out of the books 
 
 was famous forthe knowledge of the Priests, that an Egyp- 
 
 of astronomy; and Eupole- tian was slain at Moses's word; 
 
 mus, in Eusebius, says of him, 
 " that he was the inventor of 
 '■ astronomy amongst the 
 " Chaldsans." 
 
 b In Justin, &c] Book 
 xxxvi. chap. 2. " The ori- 
 " ginalof the Jew- w.i- from 
 " Damascus, an eminent city 
 " in Syria, of which after- 
 " wards Abraham and Israel 
 "were kings." Trogus Pom- 
 peius calls them kings, as N i- 
 colaus did ; because they ex- 
 ercised a kingly power in their 
 families ; and therefore they 
 are called Anointed, Psalm cv. 
 15. 
 
 c By almost all which, &c] 
 See Eusebius in the foremen - 
 
 and Strom, v. he relates some 
 things belonging to Moses, 
 out of Artapanus, though not 
 very exactly. 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 re- 
 " turn home ; and that Moses 
 " having entered into his own 
 " country of Damascus, took 
 " possession of mountSinah;" 
 and what follow-, which is a 
 mixture of truth and false- 
 hood, where Ave find Arvas 
 
 Honed book ix. chap. 2o', 27, written by him, it >hould be 
 things are true, read Arnas, who is Aaron, 
 which are there quoted out not the SOB, B9 he imagines 
 
64 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 Moses, and his principal acts. The Orphic verses 
 expressly mention ll his being taken out of the 
 water, and the two tables that were given him 
 by God. To these we may add e Polemon : f and 
 
 but the brother of Moses, and instead of i/Xoytvvs hulogenes, 
 
 a priest. as it is quoted out of Aristo- 
 
 d His being taken out of the bulus, by Eusebius, in his 
 
 water, &c] As the great Sea- Gospel Preparat. book xiii. 
 
 liger has mended the place ; chap. 12. bids us read iSoytws 
 
 who with a very little varia- hudogenes, born of the water. 
 
 tion of the shape of a letter, So that the verses are thus : 
 
 So was it said of old, so he commands 
 JVIio's born of water, who receiv' d from God 
 The two great tables of the moral law. 
 
 The ancient writer of the Or- against Appion, with abun- 
 phic verses, whoever he was, dance of falsities, as coming 
 added these words, after he from people who hated the 
 had said, that there was but 
 one God to be worshipped, 
 who was the Creator and Go- 
 vernor of the world. 
 
 e Polemon, &c] He seems 
 to have lived in the time of 
 Ptolemy Epiphanes : concern- 
 ing which, see that very use- 
 ful book of the famous Ge- 
 rard Vossius, of the Greek 
 historians. Africanus says, 
 the Greek histories were wrote 
 by him 3 which is the same 
 book Athenceus calls, 'EWxh- 
 xov. His words are these : 
 'f* In the reign of Apis the son 
 " of Pluroneus, part of the 
 " pjffvotian armv went out of 
 
 Jews; and from hence Taci- 
 tus 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 after- 
 wards Geing burthened with 
 hard labour, they came out of 
 Egypt under the command of 
 Moses, some of the Egyptians 
 accempanyingthem, and went 
 through the country of the A- 
 rabians, unto Palestine Syria, 
 and there set up rites con- 
 trary to those of the Egyp- 
 tians : but Josephus in that 
 " Egypt, and dwelt in Syria, learned book has surprisingly 
 
 shewn, how the Egyptian 
 
 tc called Palestine, not far 
 " from Arabia." As Africa- 
 nus preserved the place of 
 Polemon, so Eusebius, in his 
 Chronology, preserved that of 
 Africanus. 
 
 f And several things, &c/] 
 The places are in Josephus 
 
 writers, in the falsities which 
 they have here and there 
 mixed with this history, differ 
 with one another, and some 
 with themselves, and how 
 many ages the books of Moses 
 exceed theirs in antiquity, 
 
SECT. lb\ 
 
 CHRISTIAN RELIGION. 
 
 ft 
 
 several things about his coming out of Egypt, 
 from the Egyptian writers, Manetho, Lysimachus, 
 
 Chseremon. Neither can any prudent man think 
 it at all credible, that Moseflf, ' who had so many 
 enemies, not only of the Egyptians, but also of 
 many other nations, as b the Idunueans, ' Arabians, 
 and. k Phcenicians, would venture to relate any 
 thing concerning the creation of the world, or 
 the original of things, which could he 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 confuted by the testimony of 
 many persons then alive, ' Diodorus Siculus, and 
 
 5 Who had so many enemies, 
 &c] From whom they went 
 away, by force, whose laws 
 the Jews abolished concern- 
 ing the implacable hatred of 
 the Egyptians against the 
 Jews ; see Philo against l-'lac- 
 cus. and in his Embassy ; and 
 Josephus in each book against 
 Appion. 
 
 11 Tin Llitmaans, &c.] Who 
 inherited the ancient hatred 
 between Jacob and Esau ; 
 which was increased from a 
 new cause, when the Idu- 
 maeans denied the Hebrews 
 a passage. Numb. XX. 14. 
 
 ' Arabians, &c.^ Those, I 
 mean, that descended from 
 lsmael. 
 
 k Phcenicians, Sccf) Namely, 
 the Canaanites, and the neigh- 
 bouring nations, who had 
 continual wars with the He- 
 brc 
 
 1 Diodorus Siculus, &c] In 
 his tir-t book, where he treats 
 of those who made the Gods 
 
 to be the authors of their laws, 
 he adds ; " Amongst the 
 " Jews was Moses, who called 
 " God by the name of law, 
 " Iaof whereby law, iao, he 
 means ni.T Jehovah, which 
 was so pronounced by the 
 Oracles, and in the Orphic 
 verses mentioned by the an- 
 cients, and by the Basilidian 
 heretics, and other Gnostics. 
 The same name the Tvrians, 
 as we learn from Philo Bi- 
 blius, pronounced tn/J, leuo, 
 others IxsC, Iaou, as we see in 
 Clemens Alexandrinus. The 
 Samaritans pronounced it 
 toCal, Jabai, 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 differ- 
 ence in the proper names in 
 the Old Testament l'iiilo 
 rightly observes, that this 
 word signifies exi$ience. Be- 
 sides Diodorus, of those who 
 
66 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 m Strabo, and n Pliny, ° Tacitus, and after them 
 p Dionysius Longinus, (concerning loftiness of 
 
 make mention of Moses, the 
 exhortation to the Greeks, 
 which is ascribed to Justin, 
 names Appion, Ptolemy on 
 Mandesius, Hellanicus, Phi- 
 lochorus, Castor, Thallus, 
 Alexander the historian : and 
 Cyril mentions some of them 
 in his first book against Julian. 
 m Strabo, &c] The place is 
 in the sixteenth book, where 
 he thinks that Moses was an 
 
 '* the nature of all things, as 
 " they are called by us. Who 
 " (says he) that has any 
 " understanding, would pre- 
 " sume 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 innermost part of a 
 "■ temple worthy of him, with- 
 " out any figure." He adds, 
 
 Egyptian priest ; which ho that this was the opinion of 
 had from the Egyptian writ- good men : he acids also, that 
 
 ers, as appears in Josephus : 
 afterwards he adds his own 
 opinion, which has some 
 mistakes in it. " Many who 
 " worshipped theDeityagreed 
 " 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 Libyans, nor theGreeks, 
 " in resembling him by a hu- 
 " man shape; for God is no 
 " other than that universe 
 " which surrounds us ; the 
 " earth, and the sea, and the 
 
 sacred rites were instituted by 
 him, which were not burden- 
 some for the costliness, nor 
 hateful, as proceeding from 
 madness. He mentions cir- 
 cumcision, the meats that 
 were forbidden, and the like : 
 and after he had shewn 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. 
 
 n Pliny, &c.~\ Book xxx. 
 chap. ]. " There is another 
 " sect of magicians, which 
 " sprang from Moses." And 
 Juvenal ; 
 
 " heaven, and the world, and 
 
 They learn, and keep, and fear the Jewish law, 
 Which Moses in his secret volume gave. 
 
 ° Tacitus, &c.J History v. 
 where, according to the 
 Egyptian fables, Moses is 
 called " one of those that 
 " were banished." 
 
 p Dionysius Longinus, &c] 
 He lived in the time of Aure- 
 lian the emperor, a favourite 
 of Zcnobia, Queen of the Pal- 
 
 myrians. In his book of the 
 Sublime, after he had said, 
 that they who speak of God, 
 ought to take care to repre- 
 sent him as great, and pure, 
 and without mixture ; he 
 adds, " Thus does he who 
 " gave laws to the Jews, 
 '.' who was an extraordinary 
 
i r. i(>- 
 
 CHRIST] \\ RELIGION. 
 
 67 
 
 speech,) make mention of Moses. 'Besides the 
 Talmudists, ' Pliny and ■ Apuleius speak <>t alani- 
 nes and Mambres, who resisted Moses in Egypt. 
 ' Some things there are in other writers, and many 
 
 •• man, who conceived and 
 
 • spoke worthily of the power 
 " of God, when lie writes in 
 •• the beginning of his laws, 
 ■ ■ God spake . What ; Let there 
 •• be light, and there was light. 
 •• Let then' be earth, and it 
 
 ■ was so." < balcidios took 
 many things out of Moses, 
 of whom he Speaks thii- ■ 
 •• Moses was the wisest of 
 " men, who, as they -a\ , was 
 " enlivened not by human 
 " eloquence, but by divine 
 '•' inspiration." 
 
 ^ Besides the Talmudists, 
 &cfj In the Gemara, in the 
 title, Ctmcprning Oblations, 
 and the chapter, All the Obla- 
 tions of the Synagogue. To 
 which add the Tanchuma, or 
 Ihnedenu. Mention is there 
 made of the chief of Pharaoh's 
 magicians, and their dis- 
 course with Moses is related 
 .Add al-o Numenius, book iii. 
 concerning the .lews : Euse- 
 bius quotes his words, book 
 viii. chap. S. " Afterwards 
 " Jamnes and Mambres, 
 
 ' Egyptian scribes, were 
 
 thought to be famous for 
 
 magical arts, about the 
 
 " time that the Jews were 
 
 ' driven out of Egypt; for 
 these were they who were 
 
 • chosen, out of the mul- 
 
 ide of the Egyptians, 
 
 '• to contend with Musaeus 
 
 " 'he leader of the Jews, a 
 
 .; n very powerful with 
 
 ■ < rod by praj era , and they 
 " seemed to be able to rep 1 
 
 " thos,. soi i ilamities which 
 •• were brought upon Egypt 
 " by Musseus." Where Mo 
 is called Musaeus , a word 
 very near it, as is customary 
 with the Greeks ; as others 
 call Jesus, Jason ; and Saul, 
 Paul. Origen Bgainst Gelsus 
 refers us to the same place of 
 Numenius. Artapanus in the 
 same Eusebius, book ix. ch. 
 •27- calls them the Priests of 
 Memphis, who were com- 
 manded by the king to be 
 put to death, if they did not 
 do things equal to Moses. 
 
 r Pliny, &c] In the fore- 
 cited place. 
 
 s Apuli us, & c] In his so- 
 cond Apologetic. 
 
 1 Som* there are, <K.c] 
 
 \- in Strabo, Tat inis, and 
 Theophrastus, quoted by Por- 
 phyry, in his second book 
 against eating living crea- 
 tures, where he treats of 
 priests and burnt-otV. i in 
 and in the fourth book of the 
 same work, where he speaks 
 of fishes, and other living 
 creatures, that were forbidden 
 to be eaten. Si e the place of 
 IIecata?us, in Josephus a first 
 book against Appion, and in 
 1 -bius s Preparat. book i\. 
 chap. 4. Vou have the law 
 of avoiding the customs of 
 strange nations, in Justin's 
 
 and Tacitus a histories : of 
 
 ! 2 
 
68 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 things amongs the u Pythagoreans, about the law 
 and rites given by Moses, * Strabo and Justin, Out 
 
 not eating swine's flesh, in 
 Tacitus, Juvenal, Plutarch's 
 Sympos. iv. and Macrobius 
 from the ancients. In the 
 same place of Plutarch, you 
 will find mention of the Le- 
 vites, and the pitching of the 
 tabernacle. 
 
 ■ Pythagoreans, &c] Her- 
 mippus in the life of Pytha- 
 goras, quoted by Josephus 
 against Appion, book ii. 
 '* These things he said and 
 " did, imitating the opinion 
 " of the Jews and Thracians, 
 " and transferring them to 
 " himself j 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 Pythagoras, by 
 Hierocles, and Porphyry in 
 his epistle to Anebo, and 
 iElian, book iv. that is, out 
 of Levit. iv. 15. Deut.xiv.21. 
 " Thou shalt not engrave the 
 " figure of God on a ring," 
 is taken out of Pythagoras, in 
 Malchus's or Porphyry's Ex- 
 hortation to Philosophy, and 
 in Diogenes Laertius : and 
 this from the second Com- 
 mandment. " Take not away 
 " that which thou didst not 
 " place," Josephus, in his 
 second book against Appion, 
 puts amongst the Jewish 
 precepts, and Philostratus 
 amongst the Pythagoreans. 
 Jamblicus says, " A tender 
 " and fruitful tree ought not 
 «' to be corrupted or hurt," 
 
 which he had out of Deute- 
 ronomy xx. 19. The fore- 
 mentioned Hermippus as- 
 cribes this to Pythagoras, not 
 to pass by a place where an 
 ass has set \ipon his knees : 
 the foundation of which is 
 the story in Numb. xxii. 27. 
 Porphyry acknowledges that 
 Plato took many things from 
 the Hebrews, as Theodoret 
 observes in his first discourse 
 against the Greeks. You will 
 see part of them in Eusebius's 
 Preparation. (I suspect that 
 Hermippus, or Josephus, in- 
 stead of Jews, should have 
 said Idseans, that is, the priests 
 of Jupiter Idaeus in Crete, 
 whom Pythagoras envied. 
 See Sir John Marsham's col- 
 lection of these, in his Tenth 
 Age of the Egyptian Affairs. 
 Le Clerc.) 
 
 x Strabo and Justin, &c] 
 Strabo in his fourteenth book, 
 after the history of Moses, 
 says, " That his followers for 
 " a considerable time kept 
 " his precepts, and were truly 
 " righteous and godly." And 
 a little after he says, that those 
 who believed in Moses, 
 " worshipped God, and were 
 " lovers of equity." And Jus- 
 tin says thus, book xxxvi. c. 2, 
 " Whose righteousness (viz. 
 " the kings and priests) mix- 
 " ed with religion, increased 
 " beyond belief." Aristotle 
 also (witness Clearchus in his 
 second book of Sleep, which 
 Josephus transcribed) gives 
 a great character of a Jew 
 
sect. 16. CHRISTIAN RELIGION. (Sy 
 
 of Trogus, remarkably testify concerning the re- 
 ligion and righteousness of the ancient Jews : so 
 that there seems to be no need of mentioning 
 what is found, or lias formerly been found, of Jo- 
 shua and others, agreeable to the Hebrew books i 
 seeing, that whoever gives credit to Moses, (which 
 it is a shame for any one to refuse,) cannot but 
 believe those famous miracles done by tlie hand of 
 God ; which is the principal tiling here aimed at. 
 Now that the miracles of later date, such as those 
 of > Elijah, Elisha, and others, should not be coun- 
 terfeit, there is this further argument ; that in 
 those times Judaea 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 z Lycophron 
 and /Eneas Gazeus, only under the name of Her- 
 cules ; to advance whose fame, every thing that 
 
 whom lie had seen, for his " invisible." 
 
 •wisdom and learning. Taci- r Elijah, &c.] Concerning 
 
 tus, amongst his many falsi- whose prophecy Eusebius 
 
 tic-, says this one truth, that says, Prep, book ix. chap. 30. 
 
 the Jews worshipped "that that Eupolemus wrote a book. 
 
 " supreme and eternal Iking, In the 39th chapter of the 
 
 " who was immutable, and same book, Eusebius quotes 
 
 " could not perisj) ;" that a place of his concerning the 
 
 is, God, (as Dion Cassius prophecies of Jeremiah, 
 
 speaks, treating of the same z Lycophron, &c.]] The 
 
 Jews,) " who is ineffable and verses are these : 
 
 Of that three-nighied lion, whom of old 
 Triton's fierce dog with furious jaw$ 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. 
 
 T'pon which place Tzetzes " of Hercules, who was saved 
 
 I, " hecause he was three " by a whale swallowing 
 
 " days within the whale." And "him up, when the ship 
 
 JBoeafl Gitzeus in Theophras- " in which he sailed W 
 
 tus: " According to the story " wrecked." 
 
 F 3 
 
70 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 was great and noble used to be related of him, as 
 •' 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 b that there were some 
 men inspired by the divine Spirit amongst the 
 Jews, and c that fire descended from heaven, and 
 consumed the sacrifices of Moses and Elias. And 
 here it is worthy of observation, that there was 
 riot only very ,l severe punishments threatened 
 amongst the Hebrews, to any who should falsely 
 assume the gift of prophecy, e but very many kings, 
 who by that means might have procured great au- 
 thority to themselves ; and many learned men, 
 f such as Esdras and others, dared not to assume 
 this honour to themselves ; s nay, some ages be- 
 
 a Tacitus, &c] And Ser- 
 vius, as Varro and Vcrrius 
 Flaccus affirm. 
 
 b That there were some, &c] 
 Book iii. in Cyril. 
 
 c Til at fire descended, &c] 
 Julian in the tenth book of 
 Cyril : " Ye refuse to bring 
 " sacrifices to the altar and 
 " offer them, because the fire 
 " does not descend from hea- 
 " ven and consume the sacri- 
 " fices, as it did in Moses's 
 " time : this happened once 
 " to Moses, and again long 
 " after to Elijah theTishbite." 
 See what follows concerning 
 the fire from heaven. Cy- 
 prian, in iii. of his testimonies, 
 says, " That in the sacrifices, 
 " all those that God accepted 
 " of, fire came down from 
 " heaven, and consumed the 
 " things sacrificed." Menan- 
 der also in his Phoenician 
 
 history, mentions that great 
 drought, which happened in 
 the time of Elias, that is, 
 when Ithobalus reigned 
 amongst the Tyrians. See 
 Josephus in his Ancient His- 
 tory, book viii. chap. 7- 
 
 d Severe punishments, &c] 
 See Deut. xiii. 5. xviii. 20. 
 and the following. 
 
 e But very many kings, &c] 
 Nobody dared to do it after 
 David. 
 
 f Such as Esdras, &c] The 
 Hebrews used to remark upon 
 those times, " Hitherto the 
 " prophets, now begin the 
 11 wise men." 
 
 8 Nay, some ages before 
 Christ's time, &c] Therefore 
 in the first book of iMacca- 
 bees, iv. 46. we read, that the 
 stones of the altar which 
 was defiled were laid aside, 
 " until there should come a 
 
-k. r. Hi. 
 
 CHRISTIAN RELIGION. 
 
 n 
 
 fore Christ's time, nobody (lined to do it. Much 
 less could so many thousand people be imposed 
 upon, in avouching a constant and public miracle, 
 I mean ''that of the oracle, 'which shined <'n the 
 
 ,f Prophet to -hew what 
 •■ should lie done with them." 
 And in the ixth chap. ver. '," 
 of the sumo book: " So was 
 •• there a great affliction in 
 •■ Israel, the like whereof 
 " had oeyer been, since the 
 " time that there were no 
 " prophets amongst them. " 
 The same wc find in tlie Tal- 
 mud, in the title concerning 
 the Council. 
 
 h That of the oracle, &c] 
 See Exodus xxviii. 30. Levit. 
 \ iii. 8. Numb. xxvii. 21. Deut. 
 wxiii. S. 1 Sam. xxi. 2. 
 \xii. 10, 13, 15. xxiii. 2, 4,9, 
 10, 11, 12. xxviii. 6. Add 
 Nehem. vii. 65. And Jose- 
 phus, book iii. 9. This is 
 What is meant by the words 
 
 niua Jr^ijy, " the consulting 
 " (an oraclo), where you will 
 ■' have an answer as clear as 
 •' light itself." In the Son of 
 Sirach, xxxiii. 3. For the word 
 lr,},x, clear, answers to the 
 Hebrew CDH1K Urim ; and so 
 the Seventy translate it In the 
 forecited places, Numb, xxvii. 
 21. 1 Sam. xxviii. G. and else- 
 where ir.y.xTi/, making clear, as 
 Exod. xxviii. 26. Lev. viii. 8. 
 They also translate D*QD 
 Thumim, u\r,^uxi, truth : the 
 Egyptians imitated this, just 
 as children do men. Diodo- 
 rus, book i. relating the affairs 
 • if tin- Egyptians, says of the 
 bief judge, " that he hath 
 
 truth banging about his 
 
 '• nook " \n.l a ain after- 
 wards, " The king commands 
 " that all things necessary 
 " and fitting i hould be pro- 
 " vided for the subsistence of 
 ' ' thejudges, and that the chief 
 •■ judge should ha-, e u r reat 
 " 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 
 /Elian, 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, v. ho 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 called 
 " Truth." The Babylonish 
 Gemera, chap. i. of the book 
 called Joma, says, that some 
 things in the first temple 
 were wanting in the second, 
 as the ark with the mercV- 
 
 J 
 
 seat, and the Cherubims, the 
 tire coming from heaven, the 
 Schecinah, the Holy dhost, 
 and the I : rim and I liuiniin. 
 ' WhU h .slum d I n the li 
 
 j, i 'test's in is/. .\ This is 
 a conjecture of the Rabbins, 
 without any foundation from 
 I I 
 
73 OF THE TRUTH OF THE book i. 
 
 high priest's breast, which is so firmly believed by 
 all the Jews, to have remained till the destruction 
 of the first temple, that their ancestors must of 
 necessity be well assured of the truth of it. 
 
 SECT. XVII. 
 
 The same proved also from predictions. 
 
 There is another argument to prove the pro- 
 vidence of God, very like to this of miracles, and 
 no less powerful, drawn from the foretelling of 
 future events, which was very often and very ex- 
 pressly done amongst the Hebrews ; such as a the 
 man's being childless who should rebuild Jericho ; 
 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 c the very 
 name and principal acts of Cyrus ; and Jeremiah 
 the event of the siege of Jerusalem, after it was 
 surrounded by the Chaldseans ; and Daniel d the 
 translation of the empire from the Assyrians to 
 the Medes and Persians, and e from them to Alex- 
 ander of Macedon, f whose successors to part of 
 
 Scripture. It is much more 39. of his Preparat. brings a 
 
 credible, that the priest pro- testimony out of Eupolemus, 
 
 nounced the oracle with his both of the prophecy, and the 
 
 mouth. See our observations fulfilling of it. 
 
 on Exod. xxviii. 30. Numb. d The translation of the em- 
 
 xxvii. SI; Le Clerc. pire, &c.~] Daniel ii. 32, 39. 
 
 a The man's being childless, v. 28. vii. 5. viii. 3, 20. x. 20. 
 
 &c] Compare Joshua vi. 26*. xi. 2. 
 
 with 1 Kings xvi. 34. e From them to Alexander, 
 
 b Above three hundred years, &c] In the forecited chap. 
 
 &c] CCCLXI. as Josephus ii. 32 and 39. vii. 6. viii. 5, 
 
 thinks in his Ancient Histo- 6, 7, 8, 21. x. 20. xi. 3, 4. 
 
 ry, book x. chap. 5. f Whose successors, &c.^ 
 
 e The very name, &c] Chap. Chap. ii. 33, 40. vii. 7, 19, 23, 
 
 xxxvii. xxxviii. For the ful- 24. viii. 22. xi. 5, 6, 7, 8, 9, 
 
 filling, see chap, xxxix. and 10, 11, 12, 13, 14, 15, 16', 17, 
 
 lii. Eusebius, book ix. chap. 18, 19, 20. 
 
SECT, r 
 
 CHRISTIAN RELIGION. 
 
 n 
 
 his kingdom were to be the posterity of Lagus 
 and ISeleucus : and what evils the Hebrews should 
 undergo from all these, particularly I the famous 
 Antioehus ■ so very plainly, '' that Porphyry, who 
 compared the Grecian histories, extant in his 
 time, with the prophecies, 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 
 deny, that what is now extant under the name of 
 Virgil, 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 concern- 
 ing the one, than there was amongst the Romans 
 concerning the other. To all which may be 
 added, the many and express oracles ' amongst 
 those of Mexico and Peru, which foretold the 
 coming of the Spaniards into those parts, and the 
 calamities that would follow. 
 
 And by other arguments. 
 To this may be referred very many dreams, 
 
 * The famous Antioehus, &c] 
 vii. 8, 11, 30, 24, 2">. viii. 
 9, 10, 11, 12, 13, 14, 23, 
 24,25, 26. xi. 21, 22,23,24, 
 25,26,27, "28,29, 30,31,32, 
 33,34,3:., 3'J. 37, 38,39,40, 
 41, 42, 43, 44, 45. xii. 1, 2. 
 3, li. Joscphus explains 
 these places as we do, book 
 x. chap. Hj and bonk xii. 
 chap. 1 1 ; and book i. chap, 
 l. of his Jewish War. Chry- 
 sostom ii. against the Jews ; 
 making use of the testimony 
 of Joscphus, ,uul Polychro- 
 niu-, and other Greek writers. 
 
 h That Porphyry, &c. JSeeJc- 
 roni upon Daniel throughout. 
 
 1 Amongst those of Mexico, 
 &c] (Garcilazzo de la Vega) 
 Inca, Acosta, Herrera, and 
 others, relate strange things 
 of these oracles, bee Peter 
 Cieza, tome ii. of the Indian 
 affairs. 
 
 k To this may he referred, 
 &c] What is here said, doei 
 not so much prove the exist- 
 ence of God, who takes care 
 of the affairs of men ; as that 
 there are present with them 
 some invisible beings, mon* 
 powerful than nun, which 
 whoever believes, will ea^ilv 
 believe that there is a (Jod 
 I'm there is no neces?in t hat 
 
74 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 exactly agreeing with the events ; which both as 
 to themselves and their causes were so utterly 
 unknown to those that dreamed them, that thev 
 cannot without great shamelessness be attributed 
 to natural causes : of which kind the best writers 
 afford us eminent examples. ' Tertullian has 
 made a collection of them in his book of the Soul ; 
 m and ghosts have not only been seen, but also 
 
 all things, which come to 
 pass different from the com- 
 mon course of nature, should 
 be ascribed to God himself ; 
 as if whatever cannot be ef- 
 fected by men, or the power 
 of corporeal things, must be 
 done by him himself. Le 
 Clerc. 
 
 1 Tertullian has made a col- 
 lection, &c.~j Chap. xlvi. 
 where he relates the remark- 
 able dreams of Astyages, of 
 Philip of Macedon, of the 
 Himerreean woman, of Lao- 
 dice, of Mithridates, of Illy- 
 rian Balaris, of M. Tully, of 
 Artorius, of the daughter of 
 Polycrates Samius, whom Ci- 
 cero calls his nurse, of Cleo- 
 nomus Picta, of Sophocles, of 
 Neoptolemus the tragedian. 
 Some of these we find in Va- 
 lerius Maximus, book i. chap. 
 7. besides that of Calpurnia 
 concerning Caesar, of P. De- 
 cius, and T. Manlius, the 
 consuls, T. Atinius, M. Tully 
 in his banishment, Hannibal, 
 Alexander the Great, Simoni- 
 des, Croesus, the mother of 
 Dionysius the tyrant, C. Sem- 
 pronius Gracchus, Cassius of 
 Parmenia, Aterius Rufus the 
 Roman knight, Hamilcar the 
 Carthaginian, Alcibiades the 
 
 Athenian, and a certain Arca- 
 dian. There are many re- 
 markable things in Tully's 
 books of Divination ; neither 
 ought we to forget that of 
 Pliny, book xxv. chap. 2. con- 
 cerning the mother of one 
 that was fighting in Lusita- 
 nia. And also those of Anti- 
 gonus and Artucules, who 
 was the first of the race of 
 the Osmanidae in the Lipsian 
 Monita, book i. chap. 5. and 
 others collected by the in- 
 dustrious Theodore Zuinger, 
 vol. v. book iv. the title of 
 which is concerning Dreams. 
 m And ghosts have not only, 
 &C;] See Plutarch in the life 
 of Dion and Brutus, and Ap- 
 pion of the same Brutus, in 
 the fourth of his Civilia, and 
 Florus, book iv. chap. 7. Add 
 to these, Tacitus concerning 
 Curtius Rufus, Annal. xi. 
 which same history is in 
 Pliny, Epist. xxvii. book vii. 
 together with another ; con- 
 cerning that which that wise 
 and courageous philosopher 
 Athenodorus saw at Athens. 
 And those in Valerius Maxi- 
 mus, book i. ch. 8. especially 
 that of Cassius the Epicurean, 
 who was frighted with the 
 sight of Caesar, whom he had 
 
Ei i r. is. 
 
 CHRISTIAN RELIGION. 
 
 75 
 
 heard to speak, as we are told by those historians 
 who have been far from superstitious credulity : 
 and bv witnesses in our own age, who lived in 
 Sina, Mexico, and other parts of America; neither 
 ought we to pass by " that common method of 
 examining persons' innocence, by walking over 
 red-hot plough-shares, viz. fire-ordeal^ mentioned 
 in so many histories of the German nation, and in 
 their very laws. 
 
 SECT. XVIII. 
 
 The objection of miracles not. 6< ing seen now, 
 
 answered. 
 
 NEITHER is there any reason whv any one 
 should object against what has been said, because 
 
 killed i which is in Lipsins, 
 book i. chap. 5. of his Warn- 
 ings. Many such histories are 
 collected by Chrysippus, Plu- 
 tarch in bis book of the Soul, 
 and Numenius in his second 
 book of the Soul's Immorta- 
 lity, mentioned by Origen, in 
 his fifth book against Celsus. 
 
 We arc pnpar'd to handle 
 To pass through fire, or to 
 
 That uc arc innocent, and 
 
 Which we learn also from the 
 report of Strabo, book v. and 
 Pliny's Natural I list, book \ii. 
 chap. '2. and Serving upon 
 Virgil's eleventh /Fmeid. Also 
 those things which were seen 
 of old, in Feronia's grove 
 ipon the mountain Soracte. 
 Do these things which hap- 
 pened contrary to the com- 
 mon cour-c of nature, we 
 any add, 1 think, those we 
 find made use of to preserve 
 ii B bodies from being 
 
 n That common method, &c] 
 See the testimonies of this 
 matter, collected by Francis 
 Jnret, upon the 74th Epistle 
 of Ivon, bishop of Chartres. 
 Sophocles's Antigone tells us 
 how old this is, where the 
 Thebaa relations of (Edipus 
 speak thus : 
 
 red-hot iron, 
 invoke the gods, 
 did nut do it. 
 
 wounded by arrows. See also 
 the certain testimonies con- 
 cerning those who have spoke 
 after their tongues were cut 
 out upon the account of re- 
 ligion, such as Justinian, 
 lniok i. chapter of the Prae- 
 torian office, concerning a 
 prefect in Africa j 1 rocopius 
 in the first of his \ andalics ; 
 \ ictor I rticensis, in his book 
 of Persecutions . and JKneas 
 Gaza in Theophrastus. 
 
«» 
 
 76 OF THE TRUTH OF THE book i. 
 
 no such miracles are now seen, nor no such pre- 
 dictions heard. For it is sufficient to prove a 
 Divine 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 before 
 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 
 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 wick- 
 edness 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,) °it was not fit that he should put 
 
 ° It was not Jit, &c] Thus <e that he may always appear 
 
 Tertullian against Marcion, ii. " to be master of himself, by 
 
 " An entire liberty of the will " doing of hisown accord that 
 
 " is granted him either way, " which is good, and avoid- 
 
sfct. \g. 
 
 CHRISTIAN RELIGION. 
 
 77 
 
 such a restraint upon evil actions, as was incon- 
 sistent with this liberty. Bat whatever means of 
 
 J 
 
 hindering them were not repugnant to such li- 
 berty ; as establishing and promulging a law, 
 external and internal warnings, together with 
 threatenings 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 ex- 
 tinguished. 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 slipped out of the way of vir- 
 tue, or else to procure some eminent example of 
 patience and constancy, in those who had made a 
 
 " ing of his own accord that 
 " which is evil. Because man, 
 " who is in other respects 
 " subject to the determina- 
 " tion of God, ought to do 
 " that which is just, out of 
 " the good pleasure of his 
 " own free will. Hut 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 of 
 " choice. And for this rca- 
 ** son was the law appointed, 
 " not to exclude, but to prove 
 " liberty, by voluntarily per- 
 " forming obedience to it, or 
 " by voluntarily transgress- 
 " ing it ; so that in cither 
 " event the liberty of the 
 " will is manifest." And again 
 afterwards ■ "Then the COB- 
 " sequence would have b^ :i, 
 
 " that God would have with- 
 " drawn that liberty, which 
 " was once granted to man, 
 " that is, would hare retained 
 " within himself his fore- 
 " knowledge and exceeding 
 " power, whereby he might 
 " have interposed, to hinder 
 " man from falling into dan- 
 " ger, by trying to make an 
 " ill use of his liberty. For 
 " if he had interposed, he 
 "would then have taken 
 " away that liberty, which 
 " his reason and goodness 
 " had given them'' Origen, 
 in his fourth book against 
 CeleiUj handles this matter, 
 as he uses to do other-, verj 
 learnedly j where, amongst 
 other tilings, he says, " I bat 
 " you deatroj the nature of 
 " virtue, if >ou take n'.vsv 
 " libci f 
 
78 OF THE TRUTH OF THE book r. 
 
 great progress in virtue. p Lastly, even they 
 themselves, whose crimes seemed to be over- 
 looked for a time, were for the most part pu- 
 nished with a proportionable punishment, that the 
 will of God might be executed against them, who 
 acted contrary to his will. 
 
 SECT. XX. 
 And that so -great, as to oppress good men. 
 
 And if at any time vice should go unpunished, 
 or, which is wont to offend many weak persons, 
 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 pre- 
 sently from hence conclude against a Divine Provi- 
 dence ; which, as we have before observed, is esta- 
 blished by such strong arguments ; but rather, 
 with the wisest men, draw this following inference: 
 
 SECT. XXI. 
 
 This may be turned upon 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 remarkable 
 wickedness should continue unpunished, or emi- 
 nent virtue go unrewarded, and fail of happiness. 
 
 SECT. XXII. 
 
 Which is corifirmcd by tradition. 
 q In order to establish this, we must first shew, 
 
 p Lastly, even they them- q In order to establish this, 
 
 selves, &c.] Concerning this &c] Whoever has a mind to 
 
 whole matter, see the note at read this argument more 
 
 Sect. viii. largely handled, I refer him 
 
BEI i 
 
 CFIIHsTI \\ RELIGION. 
 
 
 that souls remain after they are separated from 
 
 their bodies ; which is a most ancient tradition, 
 derived from our fust parents, (whence else could 
 it come ?) to almost all civilized people ; as appears 
 
 'from Homer's verses, and from the philoso- 
 phers, not only the Greeks, but also the ancient 
 Gauls, ' which were called Druids, " and from 
 the Indians called Inachmans, and from those 
 things, which many writers have related, x con- 
 cerning the Egyptians ' and Thracians, and also 
 
 to Chrysostoin on 2 Cor. cli. 
 iv. and to his Ethics, tome \ i. 
 against those who affirm that 
 
 human affairs are regulated 
 by demons j and to his 
 fourth Discourse upon Provi- 
 dence. 
 
 r From Ilomrfs verses, &c] 
 Especially in that part called 
 • -'., " concerning those that 
 " arcdeparted :" to which may 
 be added, the like in Virgil, 
 in Seneca's GSdipus, Lncan, 
 Statins, and that in Samuel, 
 1 Sam. \xviii. 
 
 * And fn<m the philosophers, 
 ] Phere< Pj thagoras, 
 
 and Plato, and all the dis- 
 ciples of them. To these 
 Ju-tin add- Empedocles, and 
 many oracles in his second 
 Apologetic; and Xenocrates. 
 
 1 Which tuerc called Druids, 
 &c] These taught that souls 
 did not die. See Caesar, book 
 ■\ i. of the war u ith t lie Ganls ; 
 and Stral)o, book iv. of the 
 same. " These and others 6ay, 
 '• that s<nd- are incorrupti- 
 ' ble." (Sec also Lucan, book 
 
 ' And from the Indians called 
 Brachm ms, &c] Whose i 
 
 nion of Strabo explains to us 
 thus, book xv. "We arc 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 remark - 
 able place concerning this 
 matter, in Porphyry's fourth 
 book, against eating living 
 creatures. 
 
 ■ < 'oncernmg the Egyptians, 
 &c] Herodotus in his Eu- 
 terpe saj s, that it was the opi- 
 nion of tlie Egyptians, " That 
 " the soul of man was im- 
 " mortal." The same is re- 
 ported of them by Diogenes 
 Lairtius, in his Preface, and 
 by Tacitus, book v. of his 
 History of the Jews. " They 
 " buried rather than burnt 
 " their bodies, after the man- 
 " ner of the Egyptians; they 
 " having the same regard 
 '' and persuasion concerning 
 " the dead." Set" Diodorus 
 Siculus, concerning the soul 
 Of < )-iri- | and Srrvins on the 
 sixth -Envid, most of which 
 i- taken from the I . :\ pti ins. 
 
 y And Thraeians, &c] S 
 
80 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 of the Germans. And moreover, concerning a 
 divine judgment after this life, we find many things 
 extant, not only among the Greeks, z but also 
 among the Egyptians a and Indians, as Strabo, 
 Diogenes Laertius, and b Plutarch tell us : to 
 which we may add a tradition, that the world 
 should be burnt ; which was found of old c in 
 
 again here, the places of Her- 
 mippus, concerning Pythago- 
 ras, which we before quoted 
 out of Josephus. Mela, book 
 ii. concerning the Thracians, 
 says, " Some think, that the 
 '■« souls of those who die re- 
 " turn again ; others, that 
 " though they do not return, 
 " yet they do not die, but 
 " go to a more happy place." 
 And Solinus concerning the 
 same, chap. x. " Some of 
 " them think, that the souls 
 " of those who die return 
 " again ; others, that they do 
 " not die, but are made more 
 " happy." Hence arose that 
 custom of attending the fu- 
 nerals with great joy, men- 
 tioned by these writers, and 
 by Valerius Max. book i. ch. 
 v. 12. that which we before 
 quoted out of the Scholiast 
 upon Aristophanes, makes 
 this the more credible, viz. 
 that some cf the Hebrews of 
 old came into Thrace. 
 
 tians, &c] Diodorus Sicu- 
 lus, book i. says, that what 
 Orpheus delivered concern- 
 ing souls departed, was taken 
 from the Egyptians. Repeat 
 what we now quoted out of 
 Tacitus. 
 
 a And Indians, &c] Amongst 
 whose opinions, Strabo, book 
 xv. reckons that " concerning 
 " the judgments that are ex- 
 " ercised amongst the soul* 
 " departed." 
 
 b And Plutarch, &c] Con- 
 cerning those whose punish- 
 ment is deferred by the Gods,- 
 and concerning the face of 
 the moon's orb. See a fa- 
 mous place of his, quoted by 
 Eusebius, book xi. ch. 38. of 
 his Gospel Preparat. out of 
 the dialogue concerning the 
 soul. 
 
 c In Hystaspes and the Si- 
 byls, &c] See Justin's se- 
 cond Apologetic, and Cle- 
 mens, Strom, vi. whence is 
 quoted that from the Tragoe- 
 dian. 
 
 z But also among the Egyp- 
 
 For certainly the day will come, 'twill come, 
 When the bright sky shall from his treasure send 
 A liquid fire, whose all-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 cf bearing up the birds, shall bttrn. 
 
SECT. 2'i. 
 
 CHRISTIAN HEl.N.los 
 
 
 Hystaspes and the Sibyls, and now also d in 
 Ovid ■ and Lucan, and amongst ' the Indians 
 in Siam ; a token of which is the sun's approach- 
 ing nearer to the earth, ; observed by astronomers. 
 So likewise, upon the first going into the Canary 
 Islands and America, and other distant places, the 
 same opinion concerning sonls and judgment was 
 found there. 
 
 d In Ovid, &C.] Metamorphoses, book i. 
 
 For he remembered 'twas by fate decreed 
 
 To future timet, thai tea, and earth, and hcav'n 
 
 Should burn, a)id this vast frame of nature fail. 
 
 e And Lucan, &c] Book i. 
 
 So when this frame of nature is dissolv'd, 
 And the last hour, in future times, approach, 
 All to its ancient chaos shall return; 
 The stars confounded tumble into sea, 
 The earth refuse its banks, and try to throw 
 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 " evidenced, by the proof, how 
 
 uncle Seneca, in the end of 
 his book to Marcia : " The 
 " stars shall run upon each 
 "other; and every thing 
 " being on a Same, that which 
 " now shines regularly, shall 
 " then burn in one fire." 
 
 f The Indiana in &iom, A:c.] 
 See Ferdinand Mendearas. 
 
 8 Observtil by astronomers, 
 &c.] See Copernicus's Revo- 
 lutions, book iii. chap. 16. 
 Joachim Kha?ticus on Coper- 
 nicus, and Gemma Frisius. 
 See also Ptolemy, book iii. 
 chap. 4. of bis Mathematical 
 Syntax. That the world is 
 not now upheld by that power 
 it was formerly, as itself de- 
 clares ; " and that its ruin is 
 
 " the things in it fail," says 
 ( yprian to Demetrius. The 
 earth i- nearer to the sun in 
 it- perihelion*, that is, when 
 it is in the extreme parts of 
 the lesser axis of its parabola, 
 though the earth always ap- 
 proaches at the same dis- 
 tances j yet it i- manifest from 
 hence, that, at the will of God, 
 it may approach Still nearer, 
 and if it so pleases him, beset 
 on lire by the sun, as it bap- 
 pens to comets. 1 1 ( U re, " It 
 '* were to be vrished thai the 
 " learned remarker had left 
 " out this and some other 
 " notes of this kind, unless 
 " he had studied such sort of 
 •• things mure." 
 
 G 
 
82 
 
 OF THE TRUTH OF THE 
 
 BOOK I. 
 
 SECT. XXIII. 
 A.nd no way repugnant to reason. 
 
 h Neither can we find any argument drawn 
 from nature, which overthrows this an ancient 
 
 h Neither can we find any 
 argument, &c] This matter 
 might be handled more ex- 
 actly, and upon better princi- 
 plesof philosophy, if our room 
 would allow it. I. We ought 
 to define what we mean by 
 the death of the soul, which 
 would happen, if either the 
 substance of the soul were 
 reduced to nothing, or if there 
 were so great a change made 
 in it, that it were deprived of 
 the use of all its faculties ; 
 thus material things are said 
 to be 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 crea- 
 tures. 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. Nei- 
 ther 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. 
 III. Nor has the contrary yet 
 been made appear, by certain 
 philosophic arguments, drawn 
 
 from t'he nature of the soul ; 
 because we are ignorant of it. 
 It is true indeed, that the soul 
 is not, by its own nature, re- 
 duced to nothing ; neither is 
 the body ; this must be done 
 by the partirular 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. If the 
 soul, after the dissolution of 
 the body, should remain for 
 ever in that state, and never 
 return to its thought or me- 
 mory 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 rewards 
 or punishments dispensed to 
 those who have done well or 
 ill : and hereby God would 
 cease to be God, that is, the 
 most perfect Being; which, 
 if we take away, we cannot 
 give any account of almost 
 
•Ei T. °-3. 
 
 CHRISTIAN 11 IK. ION. 
 
 8S 
 
 and extensive tradition : for all those tilings which 
 seem to ns to he destroyed, are cither destroyed 
 by the opposition of something more powerful 
 than themselves, as cold is destroyed hv the 
 greater force of heat; or hv taking away the sub- 
 ject upon which they depend, as the magnitude of 
 I 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 conceived 
 contrary to the mind ; nay, such is the peculiar 
 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, be- 
 cause there is no subject upon which the nature 
 of the soul depends ; ' 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 
 contract any weariness by acting. k Also the 
 
 any other thing, a3 Grotius 
 has sufficiently shewn, by 
 those arguments, whereby he 
 has demonstrated, that all 
 things were created by God. 
 Since therefore there is a 
 God, who loves virtue and 
 abhors vice, the souls of men 
 must be immortal, and re- 
 served for rewards or punish- 
 ment- in another life. But 
 this requires further enlarge- 
 ment. Le Clerc. The proof of 
 the soul's immortality j drawn 
 from the consideration of the 
 nature of it, may be seen in 
 its full force in Dr. Clarke's 
 Letter to Mr. Dodwell, and 
 the Defences of it. 
 
 ' J-'ur if there wert a-iy, <\< I 
 
 That there is none, Aristotle 
 proves very well from old 
 men, book i. ch. 4. concern- 
 ing the Soul. Also book iii. 
 ch. 4. he commends Anaxa- 
 goras for saying, that the 
 mind was simple and un- 
 mixed, that it might distin- 
 guish other things. 
 
 k Abo the poWi n 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 the organs of 
 '•' sense, and from sensation 
 " itself; for there can be no 
 " sensation, where the object 
 "it such sensation is 
 
 g2 
 
84 OF THE TRUTH OF THE book i. 
 
 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. l But the mind is 
 rendered the more perfect, by how much the more 
 excellent the things are about which it is con- 
 versant ; 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 eternal. Therefore, 
 since the mind, in its operations, does not depend 
 upon the body, so neither does its existence de- 
 pend 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 parents, 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 
 
 " strong ; that is, where the " may." Add to this, the fa- 
 
 " sound is too loud, there is mous place of Plotinus, quot- 
 
 ff no sound ; and where the ed hyEusebius, in his Prepa- 
 
 " smell is too strong, or the rat. book xv. chap. 22. Add. 
 
 ec colours too bright, they also, that the mind can over- 
 
 " cannot be smelt nor seen, come those passions which 
 
 " But the mind, when it con- arise from the body, by its 
 
 " siders things most excel- own power ; and can choose 
 
 " lent to the understanding, the greatest pains, and even 
 
 " it is not hindered by them the death of it. 
 " from thinking, any more ' But the mind is rendered, 
 
 " than it is by meaner things, &c] And those are the most 
 
 " but rather excited by them; excellent actions of the mind, 
 
 " because the sensitive part which call it off most from 
 
 " cannot be separated from the body. 
 " the body, but the mind 
 
r. 24 
 
 ( HRIS1 I W RELIGION. 
 
 
 soul to be destroyed, this can never be proved by 
 
 any arguments. 
 
 SECT. XXIV. 
 But many things favour it. 
 
 Nay, there are many not inconsiderable argu- 
 ments for the contrary, such as ' the absolute 
 power every man lias over bis own actions ; a 
 natural desire of immortality ; the power of con- 
 science, which comforts him when he has per- 
 formed any good actions, th >ugh never so difficult; 
 and, on the contrary, "' torments him when he has 
 done any bad thing ; especially at the approach of 
 death, as it were, with a sense of impending judg- 
 ment ; " the force of which many times could not 
 
 1 The absolute power every 
 man has over his men actions, 
 &c.] And over all other 
 living creatures. To which 
 may be added, the knowledge 
 of God, and of immortal 
 beings. " An immortal crea- 
 " ture is not understood by any 
 •• mortal one," says Sail ust the 
 philosopher, One remarka- 
 
 token of this know! 
 is, that there is nothing 
 grievous, winch the mind will 
 not despise, for the. sake of 
 God. Beside, th^ power of 
 understanding and acting is 
 not limited, as it is in other 
 creature-, but unwearied, and 
 extends itself infinitely, and 
 is by tli is means like unto 
 God j which difference of man 
 ■ other creatures was 
 taken notice of bj ( lalen. 
 
 m Torments him when he has 
 dour, &c.] Sec Plato's Bret 
 book of his Commonwealth : 
 
 " When death seems to ap- 
 " proach any one, fear and 
 " solicitude come upon him, 
 " about those things which 
 " before he did not think 
 " of." 
 
 n The force of which, &e.] 
 Witness that epistleof Tiberius 
 to it e - mate " What I should 
 *' wi tte to you, o senators, 
 " or how I should write, or 
 " what I should not write, at 
 " this time, let the Gods 
 " and Goddesses destroy me, 
 " worse than I now feel iny- 
 " self to perish, if I know." 
 Which words, after Tacitus 
 had recited in the sixth of 
 hi> Annals, he adds, " So far 
 •• did his crimes and \\ icl ed- 
 '• ness turn to his punish* 
 " ment. So true is that as- 
 '• Bertion of the w i est of men, 
 " that if the breasts of tv- 
 '• rants were laid open, we 
 •■ might behold the gnnw- 
 
86 Of THE TRUTH OF THE book i. 
 
 be extinguished by the worst of tyrants, though 
 they have endeavoured it never so much ; as ap- 
 pears by many examples. 
 
 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 contains 
 in it no principles of corruption ; and God has 
 given us many tokens, by which we ought to un- 
 derstand, that his will is it should remain after the 
 body; there can be no end of man proposed 
 more worthy of him, than the happiness of that 
 state ; and this is what Plato and the Pytha- 
 goreans said, ° that the end of man was to be made 
 most like to God. Thus what happiness is, and how 
 to be secured, men may make some conjectures ; 
 but if there be any thing concerning it revealed 
 from God, that ought to be esteemed most true 
 and most certain. 
 
 " ings and stingings of them; philosopher has something 
 
 " for as the body is bruised like this in his Gorgias. Sue- 
 
 " with stripes, so the mind is tonius, ch. 67. being about to 
 
 " torn with rage and last and recite the forementioned epi- 
 
 " evil designs." The person stle of Tiberius, introduces it 
 
 which Tacitus here means thus : " At last, when he was 
 
 is Plato, who says of a ty- " quite wearied out, in the 
 
 rant, in book ix. of his " beginning of such an epi- 
 
 Commonwealth ; "He would " stle as this, he confesses 
 
 " appear to be in reality a " almost all his evils." Clau- 
 
 " beggar, if any one could dian had an eye to this 
 
 '•" but see into his whole soul; place of Plato, when he 
 
 " full of fears all his life describes Rufinus in his se- 
 
 " long, full of uneasiness cond poem. 
 " and torment." The same 
 
 Stains within 
 
 Deform his breast, which bears the stamp of vice. 
 
 ° That the end of man was, from Hato, as Clemens re- 
 de] Which the Stoics had marks, Strom, v. 
 
•S0T.S6. CHRISTIAN RELIGION. 87 
 
 SECT. XXVI. 
 
 Which we must secure, hy finding out the true 
 
 religion. 
 
 Now since the Christian religion recommends 
 itself above all others j whether we ought to give 
 credit to it or no, shall be the business of the 
 second part of this work to examine. 
 
 g 4 
 
83 OF THE TRUTH OF THE book u. 
 
 BOOK II. 
 
 SECT. I. 
 
 That the Christian religio?i is true. 
 
 J HE 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 there was such a person as Jesus. 
 
 That Jesus of Nazareth formerly lived in Judaea, 
 in the reign of Tiberius the Roman emperor, 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 heathens, 
 that is, such as did not write either of the 
 Jewish or of the Christian religion, p Suetonius, 
 
 p Suetonius, &c] In his because that name was more 
 Claudius, chap. 25. where known to the Greeks and 
 Chresto is put for Christo, Latins. 
 
SECT. 2. 
 
 CHRISTIAN RELIGION 
 
 H Tacitus, 'Pliny the younger, and many lifter 
 these. 
 
 That he died an ignominious death. 
 
 That the same Jesus was crucified by Pontius 
 
 q Tacitus, &c] Book xv. 
 where he is speaking of the 
 punishment of the Christians. 
 " The ;uitliiir of that name 
 " was Christ, who in the 
 " reign of Tiberius suffered 
 " punishment under his pro- 
 " curator Pontius Pilate." 
 Where the great crimes and 
 hatred to human kind the) 
 are charged with is nothing 
 else hut their contempt of 
 false Gods ; which same rea- 
 son Tacitus had to curse the 
 flews ; and 1'liny the elder, 
 when he calls the Jews " a 
 " people remarkable for con- 
 " tempt of the Gods." That 
 is, very many of the Romans 
 were come to this, that their 
 consciences were not affected 
 by that part of their theology 
 which was civil, (which Se- 
 neca commends,) but they 
 feigned it in their outward 
 actions, and kept it as a com- 
 mand of the law; looking 
 upon worship as a thing of 
 custom, jnore than in reality. 
 See the opinion of Varro and 
 Seneca about this matter, 
 which is the same with that 
 of Tacitus; in Augustin. 
 book v. chap 33. and book vi. 
 chap. 10. of his City of God. 
 In the mean time it is worth 
 observing, that Jesus, who 
 punished by Pontius Pi- 
 late; was acknowledged by 
 many at Rome, in Nero's 
 tim ■ the Chri-i (. om- 
 
 pare that of Justin in his se- 
 cond Apologetic concerning 
 t his history ; where he ad- 
 dresses himself to the empe- 
 rors and Roman senate, who 
 might know- those things 
 Iron) the Act-. 
 
 r Pliny the younger, &c] 
 The epistle is obvious to every 
 one, nr. book x. chap. 97- 
 which Terlullian mentions in 
 his Apologetic, and Eusebius 
 in his Chronicon ; where we 
 find, that the Christians were 
 used to say a hymn to Christ 
 ;isGod,and to bind themselves 
 not to perform any wicked 
 thing, but to forbear com- 
 mitting theft, robbery, or 
 adultery; to lie true to their 
 word, and strictly perform 
 their trust. I'liny blames 
 their Btubbomness and in- 
 flexible obstinacy in this one 
 thing; that they would not 
 invoke the gods, nor do ho- 
 mage with frankincense and 
 wine before the shrines of. 
 deities, nor curse Christ ; nor 
 could they be compelled to 
 do it by any torments what- 
 soever. The Epistle in an- 
 swer to that of Trajan Bays, 
 that he openly declares him- 
 self to be no Christian, who 
 supplicates the Roman gods. 
 Origen, in his fourth book 
 against Celsus, tells u-, tin r. 
 was a certain history of Jesus 
 extant in Numenras the Py» 
 thaeroreaa. 
 
90 OF THE TRUTH OF THE book ft. 
 
 Pilate, the president of Judaea, 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, 
 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 ; * and a long time after, the acts of Pilate 
 were extant, to which the Christians sometimes 
 appealed. Neither did Julian, or 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 testimonies, I don't say, 
 of so many men, but of so many people, which 
 differed from each other. u Notwithstanding which, 
 we find him worshipped 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 
 
 • It is also acknowledged, gument, because some ira- 
 
 &C.3 Who call him *}/J"l, prudent Christians might ap- 
 
 that is, hanged. Benjaminis peal to some spurious acts ; 
 
 Tudelensis, in his Itinerary, for it does not appear there 
 
 acknowledges that Jesus was were any genuine ones. Le 
 
 slain at Jerusalem. Clerc.) 
 
 1 And a long time after, &c] u Notwithstandingwhich,&.c.~} 
 
 See Epiphanius in his Tessa- Chrysostoni handles this mat - 
 
 jescasdecatitae. (It were bet- ter at large, upon 2 Cor. v. 
 
 ter to have omitted this ar- 7. 
 
SKCT. -t. 
 
 CHRISTIAN RELKilON. 
 
 91 
 
 of the emperor Nero ; at which time the fore- 
 mentioned Tacitus and others attest, that very 
 many were punished because they professed the 
 
 worship of Christ. 
 
 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) x Sergius the .president of Cyprus, 
 > Dionysius the Areopagite, z Polycarp, "Justin. 
 b [renseus, c Athenagoras, d Origen, 'Tertullian, 
 f Clemens Alexandrinus, and others : who being 
 such men, why they should themselves be wor- 
 shippers 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 enquiry, such as becomes prudent men to 
 
 * Serguu the president, 
 Acts xiii. i .' 
 
 y Dionysitu the Areopagite, 
 
 &c] Acts xvii. 34. 
 
 1 Polycarp, &c] Who suf- 
 fered martyrdom in Asia, in 
 the clxviiith year of Ch: 
 according to Busebius. 
 
 * Justin, &c] Who pub- 
 lished writings in defence of 
 the Christiana in the cxliid 
 year of Christ See the same 
 1 isebius. 
 
 b /rcnecua,SiC.'] He flourished 
 at Lyons, in theelxxxiiid year 
 of Cliri't. 
 
 r Athenagoras, &c] This 
 man \v;is an Athenian. He 
 flourished about the clxxxth 
 year of Christ, as appears 
 from the inscription of his 
 book. 
 
 d Origen, &c] He flou- 
 rished about the cexxxth year 
 of Chri '. 
 
 e Tertullian, &c] Who 
 was famous in the ccviiith 
 year of Christ. 
 
 f Clemens Alv xandrinus, &c] 
 About the same time. Se* 
 Eusebiuv 
 
92 OF THE TRUTH OF THE book a. 
 
 make, in a matter of the highest concern to them, 
 they found, that the report which was spread 
 abroad, concerning the miracles 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 publicly ; restoring sight to him that was 
 born blind ; increasing bread for the feeding of 
 many thousands, who were all witnesses of it ; re- 
 storing 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 g Celsus, nor h Julian, 
 when they wrote against the Christians, dared to 
 deny that some miracles were done by Christ ; 
 '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 
 
 g Celsus, &c] Whose recited by Cyril, book vi. 
 
 words, in book ii. of Origen, '* Unless any one will reckon 
 
 are, " You think he is the " amongst the most difficult 
 
 * Son of God, because he " things, healing the lame 
 
 "healed the lame and the " and the blind, and casting 
 
 " blind." " out devils in Bethsaida and 
 
 h Julian, &c] Nay, he " Bethany." 
 
 plainly confesses the thing, ! The Hebrews also, &c] In 
 
 when he savs in the words the title Aboda Zara. 
 
sect, CHRISTIAN RELIGION. 9s 
 
 those \vl)o cither 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, ll in the sight of all the 
 people ; and amongst whom were manv learned 
 men, who bore no good will to Christ, who ob- 
 served all his works. To which we may add, 
 that the like works were often repeated, and the 
 effects wen- 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 ' ma- 
 gical arts have ceased ; and the one God has been 
 worshipped, with an abhorrence of demons ; whose 
 strength and power "' Porphyry acknowledges were 
 broken upon the coming of Christ. And it is not 
 at all credible, that any evil spirits should be so 
 imprudent, 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 
 
 1 In the sight of all the peo- m Porphyry achuwUdg 
 
 pie, &c] Acts xxvi. 2G. &c] The place id in Kuse- 
 
 Iviike xii. bius's Prep, book < . i hap. 1 
 
 Magic*! arts, &c] The "After Christ u. • \^.r-hip- 
 
 books about which were " peel, Dobody experienced 
 
 burnt by the advice of the " any public benefit fr- 
 
 iples of Christ, Acts xi*. 101 " the gods." 
 
<H OF THE TRUTH OF THE book ii. 
 
 disgrace. Neither is it any way consistent with 
 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 deceived 
 by the cunning of devils ; and such were the first 
 disciples of Christ, as is manifest from their un- 
 blameable life, and their suffering very many cala- 
 mities for conscience-sake. If any one should 
 say, that these works were done by good beings, 
 wJio yet are inferior to God ; this is to confess, 
 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 seem 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 
 lawgiver 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 alleged by Christ, viz. n to give credit to 
 his doctrine ; nor could they who beheld them 
 conceive any other reason in their minds : amongst 
 whom, since there were many of a pious disposi- 
 tion, as was said before, it would be profane to 
 think God should do them to impose upon such. 
 And this was the sole reason why many of the 
 
 n To give credit to his doc- many for the sake of one na- 
 
 trine, &c] We may add, that tion, and that no very great 
 
 the event itself, in that so one, I mean the Jewish ; how 
 
 great a part of mankind em- much more agreeable to his 
 
 braced the Christian religion, goodness was it to bestow 
 
 shews that it was a thing so this heavenly light to so great 
 
 worthy of God, as for him to a part of mankind, who laid 
 
 confirm it with miracles at in the thickest darkness, 
 
 the beginning. If he did so Le Clerc. 
 
mct.6 CHRISTIAN RELIGION. 01 
 
 Jews, who lived near the time of Jesus, "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 burial, 
 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 come to pass. 
 Now they could not fully persuade men of any 
 judgment of this, unless they affirmed themselves 
 iO be eye-witnesses of it ; for without such an 
 affirmation, 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 dangers. 
 That this was affirmed by them with great con- 
 
 li'hoyet couldnotbebrought , and places, says, " They be- 
 
 &c] See Acts xv. Rom. xiv. " lieved Christ to be God, 
 
 Jeroni In the Eusebian Chro- " whilst they observed also 
 
 nicon, for the year of Christ " the law ; and the church 
 
 exxv. after he had named fif- " had a priest out of those oi 
 
 teen Christian bishops of Je- " the circumcision." See Bpi- 
 
 rusalem, adds, " These were phanius, where be treats of 
 
 " all bishops of the circmnci- the Nazarenes and Kbionin-- 
 
 " sion, who governed till the Nazarenes Was ■ name not 
 
 " destruction of Jerusalem for any particular part, but 
 
 ' under the emperor Adrian." all the Christiana in Palestine 
 
 Sevens Sulpitius, concerning were so ceiled, became their 
 
 tlie Christians of those times master was i N ixarene 
 
96 OF THE TRUTH OF THE book ii. 
 
 stancy, their own books, r and the books of others, 
 tell us ; nay, it appears from those books, that they 
 appealed to ( < five hundred witnesses, who saw 
 Jesus after he was risen from the dead. Now it is 
 not usual for those that speak untruths to appeal 
 to so many witnesses. Nor is it possible so 
 many men should agree to bear a false testimony. 
 And if there had been no other witnesses but those 
 twelve known first propagators of the Christian 
 doctrine, it had been sufficient. Nobody has any 
 ill design for nothing. They could not hope for 
 any honour, from saying what was not true, be- 
 cause all the honours were in the power of the 
 heathens and Jews, by whom they were reproached 
 and contemptuously treated: nor for riches, be- 
 cause, on the contrary, this profession was often 
 attended with the loss of their goods, if they had 
 any ; and if it had been otherwise, 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 undergo so many evils. Nor 
 had they any ground to hope, that their opinion, 
 which was so repugnant to nature, (which is wholly 
 
 p And the books of others, dren aud friends were alive, 
 
 &c-3 Even of Celsus, who who might be hearkened to, 
 
 wrote against the Christians, and testify what they had 
 
 See Origen, book ii. heard. But the greater part of 
 
 i Five hundred witnesses, them were alive when Paul 
 
 &c] Paul, 1 Cor. xv. 6. He wrote this. This appearance 
 
 says, some of them were dead was in a mountain in Gali- 
 
 at that time, but their chil- lee. 
 
( FIRISTIAK RELIGION. 
 
 bent npon its own advanl | and to the au- 
 
 thority which every where governed, could make 
 so great ;i progress, hut from a divine promise; 
 Further, they could nut promise to Ibenisehn 
 
 that this fame, whatever it was, would ho lasting; 
 because (God on purpose concealing his intention 
 in this matter from them) they expected that r 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 there- 
 fore, that they must he <a'u\ to have uttered a 
 falsity, tor 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 believe it. If they had not believed it to 
 have been the best, tliev 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 profession of 
 rt, unless they had believed such a profession ne- 
 cessary; especially when thev could easily foresee, 
 and thev quickly learnt by experience, that such 
 a profession would be attended with the death of a 
 vast number; and thev would have been guilty of 
 the highest wickedness, to have given such occa- 
 sion, 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 pft< •,• 
 the death of their Master; it was impossible th 
 should be, if their Master's promise concerning h 
 
 r The end of tin whole world, Jemm to Gerontins : " What 
 
 ~\ See 1 Thess. iv. 15, i'i. " is that to :i~, upon whom 
 
 1 Cor. xx. 52. Tertullian of " the end- of the world are 
 
 having but one wife: " Now " ou\<.- ■" 
 
 the time is vcrv sliort." 
 
 II 
 
98 OF THE TRUTH OF THE book n. 
 
 resurrection had failed them; s for this had been 
 sufficient to any man in his senses to have over- 
 thrown that belief which he had before entertained. 
 Again, ail religion, but particularly the Christian 
 religion, forbids * lying and false witness, espe- 
 cially in divine matters : they could not therefore 
 be moved to tell a lie 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 u but 
 only their simplicity, the nature of which is the 
 most distant that can be from forging a lie. And 
 there was none of them who did not undergo even 
 the most grievous things for their profession of 
 the resurrection of Jesus. Manv 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; vet for a falsitv, 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 incredible. 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, 
 x who openly declared that he saw Christ reigning 
 
 s For this had been sufficient, xx. 21. John xiv. 16. Eph. v. 
 
 &c] Chrysostmn handles this 9. and elsewhere, 
 argument a.t large, upon 1 u But only their simplicity, 
 
 Cor. i. towards this end. &c] Even Celsus. SeeOrigen, 
 
 1 Lying and false witness, book i. 
 &c-3 Matt. xii. 36. John viii. * Who openly declared, &c] 
 
 44, 4">. Eph. iv. 25. Rom. ix. 1 Cor. xv. 8. 2 Cor. xii. 4. 
 
 1. 2 Cor. vii. 14. xi. 31. Gal. Add to this what Luke the 
 
 i. 20. Col. iii. 9. 1 Tim. i. 10. disciple of Paul writes, Acts 
 
 and ii. 7. Jam. iii. 14. Matt. ix. 4, 5, 6. and xxii. 6, 7, 8. 
 xxii. 16. Mark xii. 14. Luke 
 
.ECT. ?■ 
 
 CHRISTIAN RELIGION. 
 
 
 in heaven, 'and lie did not want the learning of 
 the Jews, but had great prospect of honour, if he 
 had trod the paths of his fathers. Hut, on the 
 contrary, he thought it his duty, for this profes- 
 sion, to expose himself to the hatred of his rela- 
 tions ; and to undertake difficult, dangerous, and 
 troublesome voyages all over the world, and at 
 last to suffer an ignominious death. 
 
 SECT. VII. 
 
 The objection drawn from the seeming impossi- 
 bility of a resurrection answered. 
 
 Indeed, nobody can withstand the credibility 
 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 he did not want the 
 learning, &c] Acts xxii. 3. 
 There were two Gamaliels 
 famous amongst the Hebrews 
 on account of their learning-. 
 Pan! was the disciple of one 
 of them, who was very skilful, 
 not only in the law, but also 
 in those things that were de- 
 livered by the doctors. See 
 Kpiphanius. 
 
 b Hut this cannot be said of it, 
 &c] See the seventh answer 
 to the objections concerning 
 the resurrection, in the works 
 of Justin. " An impossibility 
 " in itself i- our thing , and 
 " an impossibility in anypar- 
 " ticular 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 impos- 
 " sibles do unbelievers com- 
 ■• pare the resurrection 1 If to 
 " the first, their reasoning i* 
 1 false ; for a new creation is 
 " not like making the dia- 
 " gonal commensurate with 
 " the side; but they that rise 
 " again, rise by a new crea- 
 " tion. If they mean a par- 
 ■• ticular impossibility j sure- 
 " ly all things are possible 
 " with Godj though they may 
 ■• be impossible to any el 
 Concerning this differ 
 of impossibilities, see the 
 learned notes of Maimo- 
 nideSj in his Guide to the 
 Doubting, part iii. ch. 1 
 
 H 2 
 
100 
 
 OF THE TRUTH OF THE 
 
 BOOK II. 
 
 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, c there 
 is no reason why this should be thought impos- 
 sible. Neither did wise men believe it to be 
 impossible : for Plato relates it of ll Er the Arme- 
 nian ; e Heraclides Ponticus, of a certain woman ; 
 f Herodotus, of Aristeeus ; and E Plutarch, out of 
 
 c There is no reason why, 
 &c] All those who are skil- 
 ful in the true philosophy ac- 
 knowledge 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 tilings which they com- 
 monly see ; nor do they ac- 
 count them difficult, though 
 they know not the reason of 
 them : but they think those 
 thingswhichtheyneversaware 
 impossible to be done, though 
 they are not at all more dif- 
 ficult than those things they 
 see every day. Le Clerc. 
 
 d Er the Armenian, &c] The 
 place of Plato concerning this 
 matter is extant in his tenth 
 book of Republics, transcribed 
 by Eusebius, in his 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 Origen, book ii. against 
 Celsus j in Plutarch, Sympo- 
 siac. ix. 5. and in Macrobius, 
 
 in the beginning upon Sci- 
 pio's dream. 
 
 e Heraclides Ponticus, &c.]] 
 There was a book of his "con- 
 " cerning the dead," mention- 
 ed by Diogenes Laertius in his 
 preface, and in his Empedo- 
 cles ; and by Galen in the 
 sixth concerning the parts 
 that are affected. Pliny speaks 
 thus of him, book vii, chap. 
 52. " That noble volume of 
 " Heraclides amongst the 
 " Greeks, of a woman's being 
 " restored to life, after she 
 " had been dead seven days." 
 And Diogenes Laertius, in the 
 latterplace,assignshei*30days. 
 f Herodotus, &c] In his 
 Melpomene. See Pliny's Nat. 
 Hist, book vii. ch. 5*2. Plu- 
 tarch's Romulus, and Hesy- 
 chius concerning the philoso- 
 phers. 
 
 s Plutarch, &c] Of Thes- 
 pesius. Plutarch has this in 
 his discourse of God's defer- 
 ring punishment. And An- 
 tyllus, concerning whom Eu- 
 sebius has preserved that 
 place of Plutarch, from his 
 first book of the Soul, in his 
 Prepar. book xi. chap. 36". and 
 Theodoret, serm. xi. 
 
r. 8. CHRISTIAN" M-.LICIOX. 101 
 
 another: which, whether they were true or false, 
 shews the opinion of learned nun. concerning 
 the possibility of the thing. 
 
 The truth of Jesus s dor trine proved from his 
 
 resurrection. 
 
 If it be not impossible that Christ should re- 
 turn to life again, and if it be proved from sufficient 
 testimonies, such as convinced '' Bechai, a teaeher 
 of the Jews, so far as to acknowledge the truth of 
 it; and Christ himself (as both his own disciples 
 and strangers confess) declared a new doctrine, 
 as by a divine command : it will certainly follow, 
 that this doctrine is true ; because it is repug- 
 nant to the justice and wisdom of God to be- 
 stow such endowments upon him who had been 
 guilty of a falsity, in a matter of so great mo- 
 ment. 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 ; ' 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 from 
 
 b Bechai, &c] It were to haps the Jews miirht he 
 
 ue wished that Grotiuj bad fected with liis authority. &f 
 
 quoted the place ; for though Gere* 
 his reasoning, drawn from ' And that t hue thingt, &< 
 
 the resurrection of Christ, See John \iv. Luke x\i\ 
 
 does not want the approha- 4/k$, 17- 
 tion of R. y>c> hii, yet per- 
 
 H 3 
 
102 OF THE TRUTH OF THE book n. 
 
 the nature of the doctrine. Certainly all manner 
 of worship of God must be rejected : (which can 
 never enter into any man's mind, who has any 
 sense of the existence of God, and of his govern- 
 ment of the creation ; and who considers the 
 excellency of man's understanding, and the power 
 of choosing 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 method in which it was commanded 
 to be propagated more wonderful. 
 
 SECT. 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 ; k Moses in his institution of the Jewish 
 religion, if we regard the express condition 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 posterities surviving them. 
 And if there be any thing more, it is only obscurely 
 hinted, and must be collected from wise and strong 
 arguing : which is the reason why many who pro- 
 fessed to follow the law of Moses (' as the Sad- 
 
 k Moses, in his institution, ' As the Sadducees, &c.] 
 &c] Deut. xi. and xxviii. Matt. xxii. 23. Luke in Acts 
 Heb. viii. 6. xxiii. 8. Josephus ; " The 
 
kKCT. 9- 
 
 CHRISTIAN RELIGION. 
 
 103 
 
 ducees) cast off all hope of enjoying any good after 
 this life. The Greeks, who derived their learning 
 from the Chaldseans and Egyptians, and who had 
 some hope of another life after thi>, spok( very 
 doubtfullv concerning it, ;h i^ evident from the 
 dispute!* of Socrates, and from the writings of °Tully, 
 
 " Sadducecs argue, that the 
 " soul perishes with the t><>- 
 " dy." And in another place, 
 " They deny the soul's im- 
 " mortality, and rewi r<U and 
 " punishments in another 
 " life." Jerom says of them, 
 " That they believe the soul 
 " perishes with the body." 
 
 m Spoke very doubtfully, &c] 
 This is observed by Chrysos- 
 tom, on 1 (or i. 25. 
 
 n From the disputes of So- 
 crutes, &c] In Plato's Phae- 
 don : " Now I would have 
 " you to understand, that I 
 " hope to go amongst good 
 " men ; but I will not be too 
 ■• posith e in affirming it." 
 And afterwards, " If ti 
 " things I am speaking of 
 " should prove true, it is very 
 " well to he thus persuaded 
 " concerning them ; but if 
 • there be nothingafterdeath, 
 " yet I shall always be the I 
 " concerned for the present 
 " things of this life ; and this 
 *' my ignorance will not eon- 
 " tinue long, (for that would 
 " be bad,, 1 hut u ill shortly va- 
 " nish." And Tertullian con- 
 cerning the Soul : " Prom 
 " such a firm steadiness and 
 " goodness of mind did that 
 
 vusdoin of Socrates pro- 
 
 " ceed, and not from anycer- 
 •• tain discus 1 r\ id" the truth." 
 The same is observed of So- 
 crates in the - xliortation 
 
 among the works of Justin. 
 
 Tully, &c] In his first 
 Tusculan Question : •' Shew 
 " me first, if you can, and 
 " it be not too troublesome, 
 " that souls remain after 
 " death ; or, if you cannot 
 " prove this, (for it is diffi- 
 " cult,) declare how there is 
 " no evil in death." \nd 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 entireh pei i-h ; 
 " which, if it should be, tor 
 " I do not Bay any thing to 
 " the contrary,) what ground 
 •■ of joy or glorying does it 
 " afford r" Andagain, " Now 
 " suppose the bouI Bhould 
 " perish w ith the body, can 
 "there lie any pain, or can 
 •'• there be an\ - ei - at all in 
 •• the body after death ' N •- 
 " body will - i\ .> I 11 tan- 
 tius, book vii. chap. 8 • 
 the following passage out of 
 the same Ci< "•• Bpoki tl after 
 a dispute about tl"' BOul : 
 
 '• Which of these opinions is 
 " true, God only knov 
 11 1 
 
104 OF THE TRUTH OF THE book if. 
 
 P Seneca, q and others. And though they searched 
 diligently for arguments to prove it, they could 
 offer nothing of certainty. For those which they 
 allege, r 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 s 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 
 theie must be some end proposed for man ; there- 
 fore others were led to say, l that virtue was its own 
 reward, and that a wise man was very happy, 
 though in Phalaris's bull. But others disliked 
 this, and not without reason ; for they saw very 
 well, that happiness, especially in the highest de- 
 gree, (unless we regard only the sound of words, 
 without any meaning,) could not u consist in that 
 
 p Seneca, &c] Epistle lxiii. mans of old, and now also ; 
 
 " And perhaps (if the report from whom Pythagoras and 
 
 " of wise men be true, and his scholars had it. 
 
 " any place receives- us) that l That virtue was its own re- 
 
 " which we think perishes, is ward, &c/] See Tully's second 
 
 " only sent before." Tusc. Question ; and Lactan- 
 
 i And others, &c] Justin tius's Institutions, book iii. 
 
 Martyr says in general, in chap. 27. where he strenu- 
 
 his dialogue with Trypho : ously disputes against this 
 
 " The philosophers knew no- opinion; and Augustin, Epist. 
 
 " thing of these things, nor lii. 
 
 " can they tell what the u Consist in that, &c .] Lac- 
 
 " soul is." tantius, book iii. chap. 12. 
 
 1 Hold generally as strong " Virtue is not its own hap- 
 
 for beasts, &c] As that argu- " piness, because the whole 
 
 ment of Socrates to Plato, " power of it consists, as I 
 
 that "that which moves of " said, in bearing evils." And 
 
 " itself is eternal." See Lac- a little after, when he had 
 
 tantius in the forementioned quoted a place of Seneca's, he 
 
 place, adds, " But the Stoics, whom 
 
 s Passed out of men into " he follows, deny that any 
 
 beasts, &c/] As the Brach- " one can be happy without 
 
sect. 9- CHRISTIAN RELIGION LM 
 
 which is attended with danger, loss, torment, and 
 death : and therefore they placed the chief good 
 and end of man in sensual pleasure. And this opi- 
 nion, likewise, wis solidly confuted by very many, 
 
 as a thing whieh 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, hut ac- 
 companied with the highest jov ; and this not only 
 to one part of man, that is, his soul, of whose hap- 
 piness after this life there was some hope, partly 
 from conjecture, and partly from tradition j 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 x as those feasts, which the duller 
 Jews hoped for after this life, 'and the embraces 
 which the Mahometans promise to themselves ; 
 for these are only proper remedies for the mor- 
 
 " virtue. Therefore the re- '• happy, because it is subject 
 
 " ward <>f virtue is a happy " to I eila, by mentis of the 
 
 " life: if virtue, as is rightly " body." Pliny, in his Nat. 
 
 " said, makes life happy. Vir- Hi-t. hook \ii. ch. 40. says 
 
 " tue, therefore, is not to be well, " That no mortal man 
 
 " desired for its own sake, as " is happy." 
 
 "they affirm, hut for the * At thote feasts, &c] The 
 
 ■• sake of a happy life, which places are quoted beneath in 
 
 " necessarily attends virtue : the fifth book. 
 
 which argument might in- tnd tin . &c] 
 
 "struct ihem what is the See the Alcoran, Azoara ii. y. 
 
 •' chief good. Hut this pre- xlvii. liv. Ixv. Iwi. 
 nt bodily life cannot he 
 
106 OF THE TRUTH OF THE book ir. 
 
 tality of this frail life ; the former, for the preserv- 
 ation of particular animals, and the latter, for the 
 continuance of their species : but the body will be 
 in a perpetual vigour, and its brightness will ex- 
 ceed the stars. The mind will have a knowledge 
 of God and of Divine Providence, 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 com- 
 paring 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 an- 
 swered, it is commonly alleged, that the bodies 
 of men, after their dissolution, cannot be restored 
 to the same frame again ; but this is said without 
 the least foundation. z For most philosophers 
 agree, that though the things be ever so much 
 changed, the matter of them still remains capable 
 
 1 For most 'philosophers agree, was when a child crying in Che 
 
 &c] If any one be not sa- cradle, though perhaps there 
 
 tisfied with this account of is not in the old man one 
 
 Grotius, he may be answered, particle of that matter there 
 
 that it is not at all necessary, was in the infant, by reason 
 
 that the matter which is of the continual effluvia which 
 
 raised should be numerically lly from the body. It may very 
 
 the same with that which the well be called a resurrection 
 
 dying man carried to the of the body, when a like one 
 
 grave with him : for he will is formed by God out of the 
 
 be as much the same man, earth, and joined to the mind ; 
 
 though his soul were joined therefore there is no need of 
 
 to matter which it was never reducing ourselves to so great 
 
 before joined to, provided it straits, in order to defend too 
 
 be the same soul, as a decre- stiffly the sameness of the 
 
 pit old man is the same as he matter. Le Clerc. 
 
iBcr.10. CHRISTIAN RELIGION 107 
 
 of being formed into different shapes ; and who 
 will affirm, that God does not know at what places, 
 though ever so far distant, the parts of that matter 
 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 uni- 
 verse, that we see chemists do in their furnaces 
 and vessels, collect those particles which are of the 
 same kind, though separated from one another ? 
 And there are examples in nature, which shew, 
 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 bv so many, 
 such as cannot be loosed; viz. concerning human 
 bodies passing into nourishment 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 
 bodv, 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 all kinds, 
 even of dumb creatures, may have such a particu- 
 lar 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 rather, 
 became 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 he taken from it, this will not make 
 it a different body; 'for there happens a greater 
 
 * For there happens a greater diciis : "If any one should 
 r'nanqr, Sic] Nee Alfenus, in " think, that hy altering thf 
 Lib Prnponebar. D. de Jtt» " p&rts, any thing is made 
 
108 OF THE TRUTH OF THE book ii. 
 
 change of its particles in this life: h nay, a butter- 
 
 " different 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, conti- 
 " nually fly off from our bo- 
 ". dies, and other foreign ones 
 " come in their room." And 
 Seneca, Ep. lviii. " Our bodies 
 " are in a continual flux, like 
 " a river 5 all that we see 
 
 Wild moths (a thing by cou 
 Betwixt the leaves in tender 
 Transform their shape into 
 
 We may add something out 
 of Pliny's Natural History, 
 book ix. chap. 51. concerning 
 frogs: he says, "For half a 
 u year of their life they are 
 " turned into mud, and can- 
 " not be seen ; and by the 
 " waters in the spring, those 
 " which were formerly bred, 
 <c are bred again afresh." 
 And in book x. chapter 9. 
 " The cuckow seems to be 
 " made of a hawk, changing 
 " his shape in the time of 
 " year." And book xi. chap. 
 20. " The.e are who think, 
 " that some creatures which 
 " are dead, if they be kept 
 " in the house in 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, chap. 22. speaking of 
 silk-worms, *' Another ori- 
 " ginal of them may be from 
 
 " runs away as time does : 
 " none of those things we 
 " see are durable. I myself 
 il am changed, while I am 
 *' speaking of their change." 
 See Methodius's excellent 
 dissertation upon this subject, 
 whose words Epiphanius has 
 preserved in his confutation 
 of the Origenists, number xii. 
 xiii. xiv. xv. 
 
 b Nay, a butterfly, &c] See 
 Ovid in the last book of his 
 Metamorphoses : 
 
 ntrymen observ'd) 
 threads involv'd, 
 a butterfly. 
 
 " a larger sort of worm, which 
 " shoots forth a double kind 
 ' l of horns ; these are called 
 " canker-worms, and after- 
 " wards become what they 
 " call the humble-bee ; from 
 " whence comes another sort 
 <c 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 
 says, " They were first small 
 " and naked butterflies." And 
 chap. 26. concerning the 
 grasshopper : " It is first a 
 " small worm, but afterwards 
 " comes out of what they call 
 " Tettygometra, whose shell 
 " being broke, they fly away 
 " about midsummer." Chap. 
 30. " Flies drowned in liquor, 
 " if they be buried in ashes, 
 " return to life again." And 
 chap. 32. " Many insects are 
 " bred in another manner. 
 " And first the horse-fly, cait 
 
i 10. 
 
 CHRISTIAN RELIGION. 
 
 log 
 
 fly is contained in a worm ; and the substance of 
 herbs or of wini', ' in some verv little thing, from 
 whence they are again restored to their true hig- 
 iiess. Certainly, since these, and many other 
 such like suppositions, may he 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 are impossible : espe- 
 cially since learned men, '' such as Zoroaster 
 among the Chaldeans, ' almost all the Stoics, 
 
 " of the dew : in the be 
 " ning of the spring:, it Sti 
 " to a radish-leaf, and being 
 " stiffened by the sun, it i_ r a- 
 " thers into the bigness of a 
 "millet. Out of this sprin 
 
 small worm, and in three 
 " day- after, a canker- worm, 
 " which inereascsinafewd.iv -, 
 " 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 but- 
 " terfh 
 
 c In - nj little th 
 
 If (irotiu- he 1 I 
 till our da] -, he WOUkJ hive 
 spoken more fully; since it 
 is evident that all animals, of 
 whatever kin.!, spring from 
 an egg, in which they are 
 formed, as all plants do from 
 seeds, though never bo small. 
 Bit this is nothing to tin- in- 
 surrection, for bodies will not 
 rise airain out of such prii - 
 pics. /. ' 
 
 Such as Zoroaster, ■ 
 rom. v. 
 
 r AlwtOSl nil thr Stoics, & C .] 
 Clemens, Strom. v. 
 
 " clitus) knew, having learnt 
 
 '• it from the barbarian phi- 
 " loSOphy, that men who liv- 
 " ed wickedly, should lie puri- 
 " tied b\ fire, which the Stoics 
 " call tKvvftxriy, whereby they 
 " imagine every one shall 
 •■ rise again BUCh an one as 
 " he really is : thus they treat 
 " of the resurrection." And 
 Origen, book v. against Cel- 
 •• The Stoic- say, that 
 ' after a certain period of 
 " time, the univcr.-e shall be 
 " burnt, and after that shall 
 " be a renovation, in which 
 : things shall continue un- 
 " changeable." And after- 
 wars!- : •• The] have not the 
 " name of the resurrection, 
 " but they have the thing." 
 Qrigen here adds the Egyp- 
 tians. Chrysippus concerning 
 Providence, quoted bj J 
 tantius, book vi. of his In-ti- 
 tutions, has these woi 
 " Which being tli 
 " e\ idently no impossibi] 
 " but thiil we also, w hen we 
 " ai aft. r a certain 
 
 " period of time i- past, n:.i\ 
 
 " lie restored again to the 
 mi >ta|e in \\ hich 
 
110 OF THE TRUTH OF THE book n. 
 
 f 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 religion 
 exceeds all other religions that ever were, are, or 
 can be imagined, is the exceeding purity and holi- 
 ness of its precepts, both in those things which 
 concern the worship of God, and also in all other 
 particulars. The rites of the heathens, almost 
 all over the world, were full of cruelty; s as Por- 
 phyry has largely shewn ; and as we are convinced 
 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 pacified with 
 human blood ; which custom neither the Greek 
 learning, nor the Roman laws, abolished : as ap- 
 pears from what we read concerning h sacrifices 
 offered up to Bacchus Omesta, amongst the Greeks ; 
 concerning a Grecian man and a Grecian woman, 
 and concerning 'a man and woman amongst the 
 
 " now are." He that is at book prohibitingeating living- 
 leisure may look into Natha- creatures ; whence Cyril took 
 niel Carpenter's Sixteenth Ex- many things, in his Fourth 
 ercise of Free Philosophy. against Julian. 
 
 { And Theopompus, &c] '' Sacrifices offered up to 
 Concerning whom, see Dio- Bacchus, &c] Vlutarch men- 
 genes Laertius in the begin- tions them in his Themis- 
 ning of liis book. " And tocles, and also Pausanias. 
 " Theopompus in his eighth The like rites of the Mes- 
 " Philippic relates, as the senians, Pellaeans, Lictyans 
 " opinion of the wise men, in Crete, Lesbians, Phocaeen- 
 " that men shall live again, sians, you have in the Horta- 
 " and become immortal, and tory Discourse in Clemens. 
 " every thing shall continue ' A man and woman amongst 
 " what it is." the Gauls, &C.3 Dionysius 
 
 * As Porphyry. &c.]] In his Halicarnasscnsis tells us in 
 
SECT. 11. 
 
 CHRISTIAN RELIGION. 
 
 1 1 1 
 
 Gauls, that were sacrificed to Jupiter Latialis. 
 And the most holy mysteries, both of Ceres and 
 of Bacchus, were full of lewdness ; as was plain, 
 when once the secrets of their religion began to 
 be publicly discovered ; as is at large declared 
 by k Clemens Alexandrinus, 'and others. And there 
 were such sights shewn upon those days, that 
 were consecrated to the honour of their Gods, 
 "that Cato was ashamed to be present at them. 
 In the Jewish religion indeed there was nothing 
 unlawful or immoral ; but to prevent that people, 
 "who were prone to idolatry, from revolting from 
 
 bis first book, that it was a 
 very ancient custom in Italy 
 to sacrifice men. How long 
 it remained, Pliny says, book 
 xwiii. ch. "2. " 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 re- 
 mained till Justin's and Ta- 
 tian'a 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 La- 
 " tialis was delighted with 
 " human blood ; and with 
 " that which flows from men 
 " that are slain." Porphyry 
 tells us. that these ritc-> re- 
 mained till Adrian's time. 
 That there was a very ancient 
 
 custom amongst the Gauls of 
 offering human sacrifices, we 
 learn from Tally's Oration in 
 defence ot'M Font ei us; and out 
 of Plutarch, concerning Su- 
 perstition. Tiberius abolished 
 it, as we find in Pliny, book 
 xx\. chap. 1. See the same 
 Pliny there, concerning the 
 Britons, and Dion in Xero, 
 and Solinus j also Hermoldus 
 concerning the Sclavonians, 
 book i. chap. 3. Porphyry, in 
 his second book against citing 
 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, 
 
 k Clem. Alexandrinus, &C.3 
 In his Hortatory Discourse. 
 
 1 And others, &c.] I -, - 
 ally Arnobius. 
 
 ,n That Cato was ashamed, 
 «S.c] See .Martial in the 
 ginning of hi^ Epigrams; 
 Gellius \. 13. and Valerius 
 
 Maxima-, boofe ii. chap 10. 
 
 n ]i ■ ■ ere prom to id* 
 
 This i* the reason 
 
113 OF THE TRUTH OF THE book ii. 
 
 the true religion, it was burdened with many 
 
 o J * 
 
 precepts, concerning things that were in them- 
 selves neither good nor bad : such as the sacrifices 
 of beasts, circumcision, strict rest on the sabbath 
 day, and the forbidding many sorts of meats ; 
 some of which the Mahometans have borrowed, 
 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, 
 p and with such actions, as are in their own nature 
 virtuous, if they had not been commanded. Thus 
 it does not bid us to '' circumcise our flesh, but 
 our desires and affections : not to abstain r 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 occa- 
 sion, s to offer our own blood for a testimony of 
 the truth : and * whatever share of our goods we 
 give to the poor, we are to look upon as given 
 to God : not to forbear certain kinds of meat or 
 drink, "but to use both of them with such tem- 
 perance as may most secure our health ; x and 
 sometimes by fasting, to render 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 de- 
 given for such precepts by s To offer our own blood, &c] 
 Maimonides, whom Josephus 1 Cor. x. 16. Heb. xii. 4. 1 
 Albo follows. Pet. ii. 21. 
 
 ° With a pure mind, &c.] l Whatever share of oar goods, 
 
 John iv. 24. &c] Matt. vi. 4. Luke xii. 33. 
 
 p And with such actions, &c<] 2 Cor. ix. 7. Heb. iii. 6. 
 Whence it is called a reason- u But to use both of them, &c] 
 able service, Rom. xii. 1. Phil. Luke xxi. 34. Rom. xiii. 13. 
 iv. 8. Eph. v. IS. Gal. v. 21. 1 Tim. 
 
 ^ Circumcise our Jlesh, &c] iv. 3. 1 Pet. iv. 3. 
 Rom. ii. 28, 29. Phil. iii. 3. x And sometimes by fasting, 
 
 r From all sorts, &c] 1 Cor. &c.] Matt. vi. 18. xvii. 21. 
 
 V 
 
 8. 1 Cor. vii. 5. 
 
<-K.( T. 1 I • 
 
 ( HRIST1 W RELIGION. 
 
 1 1 
 
 chued to consist in such v B godly faith, by which 
 we may be framed to such a sincere obedience, 
 as to a trust wholly upon God, and have b a firm 
 belief of his promises; whence arises hope, ''and 
 
 a true love, both of (i<ul and of our neighbour, 
 which causes obedience to his commands; 'not 
 a servile obedience, proceeding from the fear of 
 punishment, ' but because it is well-pleasing to him, 
 and because he is our Father, ''and Rewarder, out 
 of liis exceeding goodness towards us. '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 
 
 >' A godly faith, &c] John 
 \ii. 44. 
 
 7 sincere obedience, &c] 
 Luke xi. 38. John xiii. 7- and 
 the following verses; 1 Cor. 
 vii. 19. 1 Pet. i. 2. 
 
 * Trust wholly upon God, 
 I Matt..xxj.21. 2Tim.i I :. 
 b A firm belief of his pro- 
 mises, &c] Rom. iv. '20. 2 ( 'or. 
 vii. 1. Gal. iii. 20. 
 
 c Whence arises hope, &c] 
 Heb.vi. 1 1 . Rom.viii.24. xv.4. 
 6 And a true love, both of 
 God, &c] Gal. v. 6. 1 Thess. 
 iii. 6. 
 
 \ i a servile obedience, 
 &C.] Rom. viii. 15. 
 
 i Hut became it ii well pleas- 
 . , . &c] Heb. \ii. 29. 
 
 And because he is our Fa- 
 ther, &c.] Horn. viii. 
 
 And H> wardt r t &c.~] Coloss. 
 
 iii. 21.2 Thess. i. 6. (To which 
 we may add, thai we can 
 ly apprehend, that his pre- 
 cepta are most worthy of him, 
 and so exactly suited to our 
 nature, that better or more 
 agreeable cannot be con- 
 ceived by any one; therefore 
 vi ought to render ourselves 
 obedient to him, out of a 
 grateful sense of his com- 
 mands, because they are the 
 best and most excellent that 
 can be ; and this, th' ugh 
 there were no punishment to 
 be inflicted on the disobe- 
 dient, beside the baseness of 
 the fact itself: this is to 
 Obey God like son'-, and not 
 like Ben ant-. I < CL I 
 
 ' And hi air commanded I 
 prau t &c] Matt ri. 10 
 
114 OF THE TRUTH OF THE book it 
 
 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 wor- 
 ship of God required by the Christian religion, 
 than which certainly nothing can be conceived 
 more worthy of him. 
 
 SECT. XII. 
 
 Concerning those duties of humanity , which we owe 
 to our neighbour, though he has injured us. 
 
 The duties towards our neighbour, required 
 of us, are also of the like sort. The Mahometan 
 religion, which was bred in arms, breathes no- 
 thing else ; and is propagated by such means 
 only. a Thus Aristotle takes notice of and blames 
 the 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 
 affirms, that war against barbarians was lawful: 
 whereas the contrary is true amongst men, who 
 were designed by nature for friendship and so- 
 ciety. b For what greater iniquity can there be, 
 
 a Thus Aristotle, &cc^ Polit. " design of the lawgiver, be- 
 
 vii. chap. 14. " Like unto " cause the whole establish- 
 
 " these are some, who after- " ment tended to power and 
 
 " wards declared their opi- " war : which may easily be 
 
 " nions in their writings. " confuted by reason, and 
 
 " For in praising the govern- " is now confuted by fact." 
 
 " ment of the Lacedsemo^ Euripides, in Andromache, 
 
 <c nians, they commend the said it before Aristotle : 
 
 If war, and glory, 
 
 And the sword, were from the Spartans taken, 
 There's nothing excellent that would remain, 
 
 b Fur what greater iniquity, 96th Epistle of Seneca, and 
 &c] To this purpose is the book ii. chap. 8. concerning 
 
SFXT. 12. 
 
 ( hbisti \\ ia i.iciox. 
 
 1 1 5 
 
 than to punish single maiden ; but expose to 
 public view, in their triumphs, whole nations 
 whom they had slain, as a glorious exploit? And 
 yet that most celebrated citv <>f Homo, how did it 
 procure that title, but by wars, and those c many 
 times wit unjust ; as they themselves confess 
 concerning ''the wars against Sardinia r and Cy- 
 prus } And in general, as the most famous com- 
 pilers of annals have related, very many nations 
 did not account it infamous ' to commit rob- 
 
 anger ; and the second epistle ■ Many timet very unjust, 
 
 of Cyprian. &c.~] lYtronius. 
 
 If any secret holes, 
 
 If any land did sinning gold contain, 
 
 They war proclaim. 
 
 d The wars against Sar- 
 dinia, &c.] See Polybins, Hist, 
 iii. 
 
 ■ And Cyprus, ike.'] Florus, 
 book iii. chap. 9. " So great 
 " was the report, anil that 
 " rery justly, of its riches; 
 " that though they were a 
 " people that conquered na- 
 " tions, and were accustomed 
 " to bestow kingdoms; yet 
 " at the instance of l'ublius 
 " Clodius the trihuno, it WAS 
 " given in charge, to conlis- 
 " cate the king, though alive, 
 " and their ally." Plutarch 
 mentions the same thing in 
 fin Life of Cato, and Appian, 
 book ii. of his Politics ; and 
 Dion, book xxxviii. See the 
 same Floras, in his war of 
 Numantia and Crete. 
 
 " near the sea-shore, or whe- 
 " ther they inhabited the 
 " islands ; after they began 
 " to hold correspondencewith 
 " one another by sailing, fell 
 'to robbing, led on by great 
 " men, either for the sake of 
 " gaio to themselves, or to 
 '• procure victuals for them 
 " that wanted. And hap- 
 " pening 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 < \ i- 
 " dently the practice of some 
 ** that dwell upon th< i on- 
 " tinent now, w \\<> B4 count it 
 
 f To commit robberi^. &< .'] ** honourable to do thus j and 
 Thueydides, book i. "For- " amongst the ancient poets, 
 •' inerly the Greeks, as well " it U \.r\ frequent for them 
 " as the Barbarians, whether •• who m< t sailors, to ask 
 " they lived un the eantinenl " them if they wire pirate- 
 
 t 2 
 
116 
 
 OF THE TRUTH OF THE 
 
 BOOK II. 
 
 beries out of their own bounds. g Executing of 
 revenge is, by Aristotle and Cicero, made a part 
 of virtue. '' The gladiators tearing one another 
 to pieces was one of the public entertainments 
 amongst the heathens ; ' and to expose their chil- 
 dren was a daily practice. The Hebrews, indeed, 
 had a better law, a more holy discipline ; but yet 
 there were some things overlooked or allowed in 
 that people, whose passion was ungovernable ; 
 
 " knowing that they who were 
 " so asked, would not disown 
 " it ; nor they who asked 
 " them, think it any reproach. 
 " Nay, they rohbed one an- 
 " other, upon the very conti- 
 " nent ; and a great many of 
 " the Greeks live now in this 
 " ancient manner, as the 
 " Ozolan Locrians, the Mto- 
 " lians, the Acarnanians, and 
 " those of the adjoining con- 
 " tinent." The question Thu- 
 cydides 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. concerning the 
 Phocensians : " They were 
 " more diligent in occuj)ying 
 " the sea, than the land, in 
 " fishing, and trading; and 
 " very often they spent their 
 " lives in plundering," (which 
 at that time was looked upon 
 as honourable.) Concerning 
 the Spaniards, see Plutarch in 
 Marius ; and Diodorus, book 
 v. concerning the Tyrrhenians. 
 Senilis on the eighth and 
 tenth iEneids, Caesar, Tacitus, 
 and Saxo-Grammaticus, con- 
 
 cerning the Germans. 
 
 s Executing of revenge, &c] 
 Aristotle's Ethics to Nicho- 
 machus, iv. 1 1 . " 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." AndTully, in 
 his second book of Inven- 
 tion, places revenge amongst 
 the duties that belong to the 
 law of nature: " Wherebv 
 " either inourowndefence, or 
 " by way of revenge, we keep 
 " off force or reproach." And 
 to Atticus : " I hate the man, 
 " and will hate him : I wish I 
 "could revenge myself upon 
 "him." And against Antony: 
 " I would revenge every sin- 
 " gle crime, according to the 
 " degree of provocation in 
 " each." 
 
 b The gladiators, &c] See 
 Lactantius, book vi. andTer- 
 tullian concerning Shews, 
 chap. 19. 
 
 1 And to expose their chil- 
 dren, &c] See Justin's Second 
 Apologetic, chap. 27. andLac- 
 tantius's Institution, chap. 20. 
 and Terence's Hecyra. 
 
se< r. [2. 
 
 CIIRISTI \\ RELIGION 
 
 117 
 
 k such as the giving up t<> their power seven na- 
 tions, though indeed they deserved it : with which 
 they not being contented, l persecuted with cruel 
 hatred all that differed from them; "'the marks 
 of which remain even to this day, in their prayers 
 uttered against Christians : and the law itself 
 allowed a man " to revenge an injury by the pu- 
 nishments of retaliation, and that a man-slayer 
 might be killed by the private hand of the next 
 relation. But the law of Christ ° forbids requit- 
 ing any injury that hath been done us, either 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, p 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. 
 
 k Such as the giving, &c.] 
 Exod. xxxiv. 11, 1*2. Dent. 
 vii. 1 
 
 1 Perstcuted with cruel ha- 
 ii!, I, &c.l EL Lei i ben Gerson 
 tells us they were to endca- 
 \our to injure them anv man- 
 ner of way. Bechai pays, 
 that what was taken from 
 them by theft, was not to be 
 rc-tored. 
 
 m The marks of which, &c] 
 See a little book of Prayers, 
 put out at Venice, in a small 
 volume, page 8. and a Ger- 
 man book of Anton iua Mar- 
 garita, and Mairuonides, on 
 
 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 Jews, " Let 
 "ail sectaries suddenly perish." 
 The like saying we find in 
 R. Isaac's Bereschith Rabba, 
 and the Talmud in Baba. 
 Kamma, and Baba Bathra. 
 
 n To revenge an injury , &C.1 
 Lev. xxiv. 90. Deut. xix. '21. 
 
 ° Forbids requiting any i»» 
 jury, &e.] Matt. v. 38, A I 
 
 p After the example of G 
 &c] Matt. v. 4."). 
 
 i 3 
 
118 OF THE TRUTH OF THE book ii. 
 
 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 law ; which that 
 the heathen neglected, is no wonder, when they 
 relate q stories of the whoredoms and adulteries 
 of those Gods which they worshipped. And which 
 is worse, r the conjunction of males with one 
 another is defended by the examples of their Gods : 
 in the number of which, Ganymedes of old, s and 
 Antinous afterwards, were reckoned upon this 
 account ; which horrid crime is also often esteem- 
 ed lawful amongst the Mahometans, Chinese, 
 and other nations. The Greek philosophers seem 
 
 i Stories of the whoredoms, &c.] See Euripides's lone. 
 
 i 1 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 practise virtue you enjoin ! 
 
 If mortals sin, you gods revenge the wrong ; 
 
 And is it just that you, who laws prescribe 
 
 To all mankind, should live by none yourselves ? 
 
 Though it will never be, yet I must speak ; 
 
 If Phabus, Neptune, and the King of gods, 
 
 Should punish all unlawful marriages, 
 
 None would remain to worship at their shrines. 
 
 See this matter fully handled s And Antinous afterwards, 
 
 by Clemens, in his hortatory &c] Mentioned by Justin, 
 
 discourse ; by Athenagoras, in his second Apologetic ; by 
 
 Tatian, Arnobius, book iv. Clemens in his hortatory dis- 
 
 Nazianzen, in his first against course; by Origen in his se- 
 
 Julian ; and Theodoret, dis- cond and eighth books against 
 
 course iii. Celsus ; by Eusebius in his 
 
 r The conjunction of males, Ecclesiastical History, iv. 8. 
 
 &c] See this also, in the by Theodoret, 8. and the his- 
 
 forementioned places of Cle- torians of those times, 
 mens and Theodoret. 
 
si:lt. 1: 
 
 CHRISTIAN REI-ICION 
 
 1 lo 
 
 to take great pains ' to put a virtuous name upon 
 a vicious thing. The most eminent of which 
 same Greek philosophers, "recommending inter- 
 course with women; what did they do else but 
 
 turn a whole city into one common stew, v when 
 even brute creatures observe some sort of con- 
 jugal league? How 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 destroyed r The Hebrew law indeed 
 forbad all oneleanness, >' but a man was allowed 
 
 1 To put a virtuous name, 
 Sec.'] So indeed it was thought, 
 not only by Lucian, in his 
 little book concerning love ; 
 but by (.iregory Na/ianzen, 
 Orat. iii. against Julian ; and 
 by Elias Cretensis, and Xon- 
 nus, upon him. And also by 
 Cyril, in his sixth book against 
 Julian ; and by Theodoret, 
 very largely, in his thirteenth 
 book to the Greeks. I i annul 
 omit a place of Philo's, who 
 had a ffre it opinion of Plato, 
 out of his book concerning a 
 contemplative life. " Plal 
 " feast is spent almost wholly 
 " upon love, not only of men 
 " eager after women, and v.o- 
 " men eager after men: for 
 " such desires may be satis- 
 " fied by the law of nature ; 
 " but of men after men, dif- 
 " fering 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." Tcrtullian 
 concerning the soul, prefer- 
 ring the Christian wisdom to 
 
 that of Socrates, a. Ids, " Not 
 " bringing in new demons, 
 " but drivinir out the old ; 
 " not corrupting youth, hut 
 " instructing them in all the 
 " goodness of modesty." 
 
 ■ Recommending intercourse 
 witli women, &c] See Plato, as 
 in other places, so more par- 
 ticularly in his fifth Republic. 
 
 x Ji'hen i ven brute creaturo, 
 &c.~] See Pliny, book x.chap. 
 J4. " "The action- of doves 
 •• are mightily taken notice 
 " of by these, upon the same 
 " account ; their customs are 
 " the same, but tin- highest 
 " degree of modesty belongs 
 " specially to them ; ailulte- 
 " ries are not known to either 
 ■ of them, they do not violate 
 " the fidelity of wedlock." 
 Concerning the conjugal 
 chastity of ring-doi 
 Porphyry in his third book a- 
 gainst eating In ing creatiuaes. 
 
 1 But a 
 J This appears from !>eut. 
 wii. lo, 17. Xli. 1 •*•>. S 55am. 
 
 xii. 8. So the Hebrews un- 
 derstood the law; and Chr\- 
 i 4 
 
120 OF THE TRUTH OF THE book ii 
 
 to have more wives than one at a time, and the 
 husband had a power z 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 
 a the Laconians 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 b 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 c which contains the union of 
 their bodies, as well as the agreement of their 
 minds ; and which, without doubt, is more con- 
 venient for a right education of their children. 
 Among the heathen, some few nations were con- 
 tent with one wife, as the Germans and Romans ; 
 and in this they are d followed by the Christians : 
 namely, that the wife, having resigned herself 
 entirely to her husband, may be e recompensed 
 
 sostom, 1 Cor. xi. and Augus- Uticensis, and Lycurgus. 
 
 tine, book iii. chap. 12. con- b Accounts him guilty before 
 
 cerning the Christian doc- God, &c] Matt. v. 28. 
 
 trine; and others of the an- c Which contains the union, 
 
 cients. Josephus, who best un- &c] Matt. v. 32. xix. 9. 
 
 derstood the law, says in the d Folloiced by the Christians, 
 
 seventeenth of his Antiquities, &c] Paul the apostle, 1 Cor. 
 
 " It was the custom of our vii. 4. Lactantius's Institu- 
 
 " fathers to have many wives." tions, vi. 23. Hieronymus 
 
 z To put away his wife, &c] against Oceanus. 
 
 Deut. xxiv. 1, 2, 3, 4. Levit. e Recompensed with a like 
 
 xxi. 14. return, &c] Sallust well ex- 
 
 a The Laconians and Cato, presses it in his Jugurthine 
 
 8cc.~] Sec Herodotus, book vi. war. "Amongst those that 
 
 and Plutarch, in his Cato " have many wives, there is 
 

 ski r. it. CHRISTIAN RELIGION. 
 
 with a like- return ; ' that the government of the 
 family may be better managed by one governor, 
 and that different mothers might not bring a dis- 
 turbance in amongst the children. 
 
 'n 
 
 SECT. XIV. 
 
 About the usi 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, B as the Egyptians 
 and Sparta&s ; and they who did not allow it in 
 private persons, did scarce any thing else in the 
 public ; as the Romans, of whom the Roman 
 orator said, ' if every one should have his due re- 
 stored to him, they must go back again to their 
 cottages. Indeed, there was no such thing amongst 
 the Hebrews ; but they were permitted k to take 
 usury of strangers, that the law might in some 
 measure be fitted to their disposition ; and there- 
 fore, amongst other things, ' it promised riches to 
 
 •' but little affection, because " no value.' Ammianus con- 
 
 " the mind is distracted with cerning the Persians, book 
 
 " a multitude, so a- to have wiii. " By means of various 
 
 " none of them fur an inti- "'lusts, divided love grows 
 
 " mate companion ; but they "faint." And Claudian, in 
 
 ' are all equally esteemed <>f his Gildonic war. 
 
 They have a thousund marriages, 
 
 For they regard no ties, no sacred pledge, 
 But their affection is in number lost. 
 
 ' That the govern m ent, &c] <\<.~\ Lactantius in bis Epi- 
 
 Buripides,in bisAndromache, tome. chap. 1. cites the words 
 
 rightly apprehends and ex- of Tullv to this pttrpoc 
 
 presses them both of his third Republic. 
 
 * As the Egyptians, &c] k To take usury of strong 
 
 ^ee Diodorus Siculus's His- &c.~\ Deut wiii. 19, 
 
 tory, book i. ' It ]" riches, &.(■ ~] 
 
 And Spartans, &c] See Lerit xxri B IKiu.wnn I, 
 
 i'lutarch in his Lycurirus. 5, 6 . 7. 8, 11. 1 -. 
 
 ' It e*t rj one should havt 
 
122 OF THE TRUTH OF THE book II. 
 
 them that obeyed it. But the Christian law not 
 only forbids m all kind of injustice towards any 
 persons ; but also forbids us n setting our affec- 
 tions 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, ° soli- 
 citousness in procuring and preserving riches, is 
 attended with a certain slavery and uneasiness, 
 which spoils that very pleasure which is expected 
 from riches : * but nature is satisfied with a very 
 few things, and those such as can easily be pro- 
 cured, without any great labour or charge. And, 
 if God has granted us something beyond this, we 
 are not commanded to cast it into the sea, q as 
 some 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, r ei- 
 ther by giving s or lending to those that ask it ; 
 * as becomes those who believe themselves not to 
 be proprietors of these things, but only stewards 
 and deputies of the most high God their parent ; 
 for a kindness well bestowed, u is a treasure full of 
 good hope, against which neither the wickedness 
 of thieves, nor variety of accidents, can prevail any 
 thing. An admirable example of which sincere 
 
 m JU kind of injustice, &c. ~\ Laertius and Suidas affirm 
 
 Matt. vli. 12. Ephes. v. 3. this of Aristippus and Philo- 
 
 n Setting our affections, &c] stratus of Crates. 
 
 Matt. vi. 24. and the follow- r Either by giving, &c.~] 
 
 ing verses; xiii.22. Lukeviii. Matt. v. 42. 
 
 14. 1 Tim. vi. 0. s Or lending, &c] In the 
 
 ° Solicitousness in procuring, same Matt. Luke vi. 35. 
 
 &c.^ Matt. vi. 34. Phil. iv. 6. l As becomes those, &C.] 
 
 p But nature is satisfied, &c.[] 1 Tim. vi. 17, 18. 
 
 1 Tim. vi. 7, 8. " Is a treasure, &c] Matt. 
 
 q As some philosophers, &c] vi. 20. 
 
sect. 15. CHRISTIAN RELIGION i 
 
 and unassembled charity the first Christians af- 
 ford us; when things were sent from so great a 
 distance as "Macedonia and Achaia, in order to 
 supply the want of those in Palestine ; as if the 
 whole world had been hut one family. And here 
 this caution is added also, in the law of Christ ; 
 y that no hope of reeompenee or honour ought to 
 diminish from our liberality ; because, if we have 
 regard to any thing else but God, z it takes away 
 his acceptance. And, lest any one should pretend, 
 as is commonly done, to eloke his sparingness, as 
 if he were afraid he should want what he has, 
 when he comes to be an old man, or if any mis- 
 fortune should befall him, the law promises, 
 * that a particular care shall be taken of those who 
 keep these precepts : and, that they may the more 
 rely upon it, reminds them of b 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 
 we never think ourselves secure without a pledge. 
 
 SECT. XV. 
 Concerning oaths. 
 
 Other laws forbid perjury; c but this would 
 have us entirely to abstain from oaths, except 
 
 * Macedonia and Achaia, place in Matt. 
 &c] Rom. xv. <25, 16. and ■ That a particular can 
 
 the following verses. 2 Cor. &c.J Matt. vi. 3*2. Luke Jlii 
 
 ix. 1, % 3, 4. Philip, iv. 18. 7. xxi. 18. 
 
 > That no hope of recom- b The remarkable promdena 
 
 pence, &c.] Matt. vi. 1, 1. of God. &e } Matt, vi, 9t, «8. 
 Luke xiv. 19. c But thuwouldhave u.s. &c | 
 
 ■ It takes away his accept- Matt. \. S3, 34, 35, 35, 3, 
 
 ancc, &c] See the forccited Jam. v. 1*2. 
 
124 OF THE TRUTH OF THE book ii. 
 
 upon necessity ; and to have so great regard to 
 truth in our common conversation, d 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 philosophic writings of the Greeks, 
 or in the opinions of the Hebrews, or of any other 
 nation, which is not contained here, and moreover 
 ratified by divine authority. For instance ; con- 
 cerning e modesty, f temperance, s goodness, h mo- 
 ral virtue, l prudence, k the duty of governors and 
 subjects, ! parents and children, m masters and 
 servants, n husbands and wives ; and particularly, 
 abstaining from those vices, which under a shew 
 of virtue deceived many of the Greeks and Romans, 
 viz. ° the desire of honour and glory. The sum 
 of it is wonderful for its substantial brevity ; p that 
 we should love God above all things, and our 
 
 d That there should be no 1, 2, 3, 4. 
 need, &c] See the foremen- m Masters and servants, &c] 
 
 tioned place of Matthew. Ephes. vi. 5, 6, 7, 8, 9, 10. 
 
 e Modesty, &c.] 1 Pet. iii. Coloss. iii. 22, 23, 24, 25. 
 3. n Husbands and wives, &c] 
 
 f Temperance, &c] Tit. ii. Ephes. v. 22, 23, 24, 25, 28, 
 
 12. 1 Tim. ii. 9. 33. Coloss. iii. 18, 19. 1 Tim. 
 
 g Goodness, &c] 2 Cor. vi. ii. 12. 
 6. Gal. v. 22. Coloss. iii. 12. ° The desire of honour, &c] 
 
 1 Cor. xiii. 4. Matt, xviii. 4. xxiii. 12. Luke 
 
 h Moral virtue, &c.] Phil. xiv. 11. xviii. 14. John v. 44. 
 
 iv. 8. 1 Tim. ii. 2. iii. 4. Tit. Ephes. iv. 2. Coloss. ii. 18, 
 
 ii- 7. 23. 1 John ii. 16. Phil. ii. 3. 
 
 1 Prudence, &c.] Matt. x. 1 Thess. ii. 6. 1 Pet. i. 24. 
 
 16. Ephes. i. 8. v. 5. 
 
 k The duty of governors, ike.'] p That we should love God, 
 
 1 Tim. ii. 2. Rom. xiii. 1 Pet. &c.] Matt. ix. 18. xxii. 37, 
 
 ii- 13, 17. 39. Luke x. 27. Rom. xiii. 9, 
 
 1 Parents and children, &c] 10, 11. Gal. v. 14. James ii. 
 
 Coloss. iii. 20, 21. Ephes. vi. 8. 
 
bict. 17. I HRISTIAN RELIGION i 
 
 neighbour as ourselves ; that is, '< we should do 
 to others as we would have them do to us. Per- 
 haps 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. 
 
 SECT. XVII. 
 
 An answer to tin objection, drawn from the many 
 
 controversies amongst Christians. 
 
 Bit the answer to this is evident: there are 
 scarce any arts, but the same thing happens to 
 them, partlv through the weakness of human na- 
 ture, and partly because men's judgment is hin- 
 dered bv prejudices : but for the most part, this 
 variety of opinion is limited within certain bounds, 
 in which men are agreed, and whereby they deter- 
 mine doubts : as in the mathematics, it is a dis- 
 pute whether the circle can be squared or no; 
 but whether, if you take equals from equals, the 
 remainder will be equal, this admits of no dis- 
 pute : and thus it is in natural philosophy, physic, 
 and other arts. So the difference of opinions that 
 is amongst Christians cannot hinder their agree- 
 ment in the principal things ; that is, ' those 
 commands, by which we have now recommended 
 
 H'e should do to others, ike] as are mentioned in the o 
 
 Matt vii. l i 2. Lake \i. 31. ancient Creeds, which are ex- 
 
 Thia was commanded by the t.int, in Ireiuvu- and Tertul- 
 
 emperor Alexander; see Dion, lian, and what we now call 
 
 and he that wrote the life of the Apostles' (reed, as I I: 
 
 this emperor in Latin. somewhat more fully shewn 
 
 ' Those commands. &C .] We in that little piece a:in- 
 
 may add also, in those opi- hereto, concerning the choice 
 
 nions that are accessary, and of oar opinion, & ' in 
 
 upon which the observation 1< Clerc. 
 of commands depends ■■ such 
 
126 OF THE TRUTH OF THE book U. 
 
 the Christian religion : and the certainty of these 
 appears from hence, that those who being highly 
 enraged against one another, have sought for 
 matter 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 by their senses, so are they by the con- 
 sent 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 
 acknowledge 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, Xenophon, 
 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 Christian 
 religion exceeds all other religions that are or can 
 be imagined, is the manner in which it was deli- 
 vered and propagated : in the consideration of 
 which particular, the first thing that offers itself is 
 the Author of this doctrine. The authors of the 
 Grecian wisdom and knowledge themselves con- 
 fessed, that they alleged scarce any thing for cer- 
 tainty, because truth was sunk, as it were, b to the 
 
 b To the bottom of a well, mocritus, ft That truth laid at 
 &c..~] It was a saying of De- " the bottom of a well," as 
 
.sElT. 18 
 
 CHRISTIAN RELIGION. 
 
 i r, 
 
 bottom of a well ; c unci the mind as dim-sighted 
 
 in regard to divine things, SJ the eves of an owl in 
 the sun-shine. Beside, there was hardly any of 
 them, but wnfi addicted to ll some particular viee : 
 some were c flatterers of princes, others devoted to 
 'the embraces of harlots, others c to snarling im- 
 pudence ; and one great argument of the envy and 
 hatred they all had against one another is, their 
 '' quarrelling about words or things of no mo- 
 
 we find in Tally's Acadeiui- f Flatterers of princes, &.C.'] 
 
 cal Questions, and in other Plato and Aristippns. 
 writers. f The embrace! of harlots, 
 
 c And the mind as dim- &c] Zeno, the chief of the 
 sighted, &c] See Aristotle's Stoics, was addicted to the 
 Metaphysics, book ii. chap. 1. love of men; and Plato, Ari- 
 '• As the eves of a bat are stotle, Epicurus, Aristippus, 
 
 and almost all of them, to 
 the love of women ; witness 
 Athenoeus'sbooks.xii. and xiii. 
 Laertius and Lactan tins. The- 
 
 ognis mentions it of himself 
 in many places. 
 
 6 To snarling impudence, 
 &c] Whence they were called 
 Cynics. 
 
 11 Quarrelling about words, 
 \c ] Tliis fa well observed by 
 
 " dazzled at the light in the 
 
 " day-time, so is the under- 
 
 " standing in our soul con- 
 
 " founded at the plainest 
 
 " things in the world." 
 d Some particular vice, &c] 
 
 Socrates is most commended , 
 
 by the consent of all ; yet 
 
 ( yril in his sixth book against 
 
 Julian, seta before us, in the 
 
 words of Porphyry, the high 
 
 degree of anger he discovered Timon Phliasius : 
 
 in his word- and sayings. 
 
 O wretched mortals, nought but .sin andjlesh, 
 Always deceiv'd with word* and fierce (<>nt< 
 fain men, ■ phf bladder*, pu[i'd with wind. 
 
 And again. 
 
 Sharji contest walks about with mighty noise, 
 Sister of mortal hatred and confusion ; 
 Till wandering to and fro, at last she Jic 
 Herself in human breasts, and raise their hoptt. 
 
 An:! again, 
 
 Who has inflamd them with such deadli/ strih 
 The noisy multitude, who tilena hate, 
 From whom the plagut of tattle hat >i^ ri 
 
 } on will find I in ration, and in Theodi 
 
 Clemens, Strom, v. in Euse- second Discoi 
 
 biua at the end of his Prepa- 
 
128 
 
 OF THE TRUTH OF THE 
 
 book ii- 
 
 ment ; and as good an argument of their coldness 
 and indiffereney in the worship of God is, that 
 they who believed that there was really but one 
 God, did yet lay him aside, and paid divine worship 
 to others, whom they believed to be no gods ; 
 1 making that only the rule of their religion, which 
 was publicly received. And as for the reward of 
 piety, they could affirm nothing for certain ; as 
 appears from k the last dispute of Socrates, a little 
 before his death. Mahomet, the author of that 
 religion, which has spread itself so far, l 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 appear, 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 He- 
 brew lawgiver, was an excellent person, however 
 not entirely free from faults ; for with great re- 
 
 1 Making that only the rule, 
 &c] Xenophon in his sixth 
 Memorab. recites the oracle, 
 by which the Gods are com- 
 manded to be worshipped ac- 
 cording; to the laws of every 
 city. Here we 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 adora- 
 " tion to." According to what 
 Plato says, in hisTimieus, and 
 other places ; and Porphyry, 
 in that place of Eusebius's 
 Preparat, book iv. ch. S. that 
 
 it is dangerous to speak the 
 truth, in divine matters, be- 
 fore the vulgar. The fear of 
 which danger, both in the 
 Greek and Latin, and Barba- 
 rian philosophers, prevailed 
 over the sincere profession of 
 the truth ; which thing alone 
 is sufficient to hinder anyone 
 from thinking that such men 
 were to be followed in every 
 thing. Justin Martyr, in his 
 Exhortation to the Greeks, 
 observes this of Plato. 
 
 k The last dispute of Socra- 
 tes, &c] See what we have be- 
 fore quoted concerning him. 
 
 1 Abandoned himself to lust, 
 &c] See what is said in the 
 sixth book. 
 
5E( r. 18. 
 
 iiiristi w RELIGION. 
 
 129 
 
 luctance Ik- would scarce undertake an embassy 
 to the king of Egypt, though at tin- command of 
 God; and he discovered some " distrust of God's 
 promise, concerning striking water out of the 
 rock, as the Hebrews acknowledge. And lie him- 
 self 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* 
 p and never entering the happy land, lint Christ 
 is described by his disciples '< to be without any 
 manner ot sin : ' nor could he ever be proved to 
 have committed any, by the testimonies of others: 
 and whatever he commanded others, N 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 " most 
 patient of injuries and torments, 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, x that he 
 prayed to God for them. And the reward that he 
 promised to his followers, he was possessed of 
 
 m Undertake an eml 
 
 &C.] Exodus i\ J, 10, 1.'.. I . 
 
 n Distrust of dod's promise, 
 
 \.c.~] Numbers xx. 12. 
 
 Beirtz driven to and fro, 
 Sic.'] Exod. xwii Numb. \i 
 xii. xiv. xvi. \x. \\\ . 
 
 p And never entering the 
 happu land, &c] Numb. xx. 
 ! >eut. x\\iv. I. 
 
 '' To be without ami manner 
 of sin, &c.J John ■* iii 16 v 
 
 - - I - .:. l Pet. ii. . 
 1 leb. i\ . That his piet) woe 
 commended b) the orai le 
 among the Gentilt - we -hall 
 Bhew in the fourth book. 
 Sfor could he tier b> pn 
 
 I Orison observes this in 
 
 his third hook against Celsus. 
 
 //. /a formed himself, &c] 
 
 Lactantius, in the end of his 
 
 restitutions, well observes, 
 
 I rial he not only shewed 
 •' the v.a\ , but walked before 
 " in it. lest an] one should 
 " dread the path of \ irtue, un 
 " the account of itsdifficult 
 
 ' II u as most tint ere, &c.] 
 l Pel ii 
 
 " Most pain ni "t hi/hi ies, 
 be | Matt. xxvi. 50, >: John 
 vin. •:.',. a. t- Mn 
 
 1 77/1/' lu pram d to God /"i 
 
 t/hin. &e ] Luke sxiii, .: \. 
 
130 OF THE TRUTH OF THE book ii. 
 
 himself, in a most eminent manner ; as is de- 
 clared and proved by certain testimony. y Many 
 saw, heard, and handled him, after he was returned 
 to life again: z 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 disciples with a a power to speak 
 those languages which they had never learned ; 
 b and with other miraculous gifts, c as he promised 
 them, when he departed from them : all which 
 put together shew, that there is no reason to doubt 
 of his faithfulness, or of his power to recompense 
 us with that reward he has promised. And hence 
 it is we collect, that this religion exceeds all 
 others in this particular also ; that the Author of 
 it performed himself what he commanded, 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 consi- 
 dered, are such, that if God has any regard or 
 care of human affairs, this doctrine cannot pos- 
 
 y Many saw, heard, and b And with other miraculous 
 
 handled him, &c] John xx. gifts, &c] Acts iii. v. viii. ix. 
 
 27, 28, 29. John i. Epist. i. x. xi. xiii. xiv. xvi. xix. xx. 
 
 Matt, xxviii. Mark xvi. Luke xxi.xxviii. Rom.xv. 19. 2Cor. 
 
 Xxiv. 1 Cor. xv. 3, 4, 5, 6, xii. 12. Heb. ii. 4. The truth 
 
 7, 8. hereof is shewn by Justin in 
 
 z He was taken tip into hea- his Dispute with Trypho ; by 
 
 ven, &c] Mark xvi. 19. Luke Irenaeus, book ii. by Tertul- 
 
 xxiv. 51, 52. Acts i. 9, 10, II. lian, in his Apology; by Ori- 
 
 also Acts vii. 55. ix. 3, 4, 5. gen, in his seventh book 
 
 xxii. 6. 1 Cor. xv. 8. against Celsus ; by Lactan- 
 
 a A power to speak those Ian- tius, and others. 
 
 guages, &c] Acts ii. 3, 4. x. c As he promised them, &.C.1 
 
 46. xix. 6. 1 Cor. xii. 10, 28, John xiv. 12. xvii. 18. Mark 
 
 30. xiii. 1, 8. xiv. 2, 4, 5, 6, xvi. 17. 
 9,13,14, 18,19,22,23,27,39. 
 
BICT. 18. 
 
 CHRISTIAN RELIGION 
 
 ].;l 
 
 sibly but be thought divine. It was agreeable to 
 Divine Providence to cause that to spread the 
 
 furthest, which is in itself best. And this has 
 happened to the Christian religion, which, we 
 ourselves see, is taught all over Europe; '' even 
 the further corners of the North not exempted ; 
 'and no less throughout all Asia, 'even in the 
 islands in the sea belonging to it ; 8 through Egypt 
 also h and Ethiopia, ' and some other parts of 
 Africa, fc 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 
 tradition preserved amongst the Barbarians, ' of 
 the journeys and miracles of Thomas m and An- 
 
 d Even the further corners 
 of the North, <xc] See Adam 
 Bremensis and Helmoldus, 
 and the writers concerning 
 Iceland. 
 
 e And no less throughout all 
 Asia, &c] See the Acts of the 
 General Councils. 
 
 f Even in the islands in the 
 sea, &c] See Osorius In his 
 Lusitanics. 
 
 8 Through Egypt also, &c] 
 This appears from the Acts of 
 the General Councils ; from 
 the ancient Ecclesiastical His- 
 tories, and particularly Euse- 
 bius, vi. 34. out of the Coptic 
 Liturgy* 
 
 h And Ethiopia, &c] See 
 Eranciscus Alvaresius. 
 
 1 And some other parts of 
 Africa, &c] See Tertullian, 
 Cyprian, Augustin, and the 
 Acts of the African Councils: 
 especially that Council, which 
 
 is subjoined to the works of 
 Cyprian. 
 
 k And at last through Ame- 
 rica, &c] See Acosta and 
 others, who have wrote about 
 the affairs of America. 
 
 1 Of tlic journeys and mira- 
 cUs of Thomas, &c] See Ab- 
 dias, book i\. Eusebius's Ec- 
 clesiastical History, book i. 
 towards the end ; and book 
 ii. chap. l. and the beginning 
 of book iii. Ruffinus, book x. 
 chap. 9. Add to these, Osorius 
 and Linschotius, concerning 
 the affairs of East India ; and 
 Freita concerning- the empire 
 of the Lusitanians in Ahh 
 The sepulchre of this apostle 
 is now to be seen in the coun- 
 try of Coromandel. 
 
 m And Andrew, &.c] s > e 
 Eusebius in the beginning of 
 his forementioaed third Look, 
 and Origen upon Genesis 
 
 K 2 
 
132 
 
 OF THE TRUTH OF THE 
 
 BOOK II. 
 
 drew, and the other apostles. And n Clemens, 
 :> Tertullian, i' and others have observed, how far 
 
 n Clemens, &c] He says, 
 Strom, v, that Christ was 
 known in ;ill nations. 
 
 ° Tertullian, &c] In his 
 first hook against tiie Jews. 
 " In whom else have all na- 
 " tions believed, but in Christ, 
 " who lately came ? In whom 
 " have all these nations belie v- 
 " ed, Parthians,Medes, Elam- 
 " ites, and the dwellers in Me- 
 " sopotamia, Armenia, Phry- 
 " gia, Cappadocia ; theinha- 
 " bitants or* Pontvis, and Asia, 
 " and Pamphylia; they that 
 " dwell in Egypt, and they 
 " who live in the country of 
 " Africa, beyond Cyrene; Ro- 
 " mans and strangers ; .Jews 
 " and other nations in Jeru- 
 " salem ; the different sorts 
 " of people in Getulia ; the 
 " many countries of the 
 " Moors ; all the borders of 
 "Spain; the different na- 
 " tions of Gaul ; and those 
 " places of Britain, which the 
 " Romans could not come 
 " at, are yet subject to Christ; 
 " the Sarmata?, and Dscci, 
 " and Germansand Scythians; 
 " and many other obscure na- 
 " tions, and many provinces 
 " and islands unknown to us, 
 " so manv that they cannot 
 " be reckoned ? in all which 
 fl places the name of Christ, 
 " who lately came, reigns." 
 Presently after, he shews how 
 much larger the kingdom of 
 Christ was in his time, that 
 is, the end of the second cen- 
 
 tury, than those of old, Ne- 
 buchadnezzar's, Alexander's, 
 or the Romans : " The king- 
 " dom of Christ overspreads 
 '* all places, is received every 
 " where, in all the above- 
 " named nations (he had 
 " mentioned the Babyloni- 
 " ans, Parthians, Indians, 
 " Ethiopia, Asia, Germany, 
 " Britain, the Moors, Getu- 
 " lians, and Romans) it is in 
 " great esteem : he reigns 
 " every where, is adored in 
 " all places, is divided equally 
 " amongst them all." 
 
 p And others, &c] Irenaeus, 
 who was ancienter than Ter- 
 tullian, book i. ch. 3. " For 
 " tliough there be different 
 " languages, the power of 
 " tradition is the same ; nei- 
 " ther the churches founded 
 " in Germany have any other 
 " belief, or any other tradi- 
 *' tion ; nor yet those in Ibe- 
 " ria, nor those among the 
 " Celta?, nor those which are 
 " in the East, nor those in 
 " Egypt, nor those in Libya, 
 " nor those that are esta- 
 " blished in the middle of 
 " the world ; but like the sun, 
 " which God created, and is 
 " one and the same through- 
 " out the whole world; so 
 " the light, the preaching of 
 " the truth, shines every 
 " where, and enlightens all 
 " men, who are willing to 
 " come to the knowledge of 
 " the truth." And Origen's 
 
SECT. IS. 
 
 CHRISTIAN RELIGION. 
 
 133 
 
 the name of Christ was famous in their times, 
 
 amongst the Britons, Germans, and other distant 
 
 Homily upon the ivth of 
 Ezekiel : •• The miserable 
 '• Jews confess, that ti 
 " tilings were foretold of the 
 " presence <>t" Christ . but 
 " they are foolishly ignorant 
 " of his person, though they 
 - .• what is said of him ful- 
 • Blled : for when did the 
 " British land, before the 
 " coming of Christ, agree in 
 "the worship of one God? 
 " when did the country of 
 " the Moors, when did the 
 •• whole world together, do 
 " so r" Anil Arnobius, book 
 ii. " The powers which they 
 " saw with their eves, and 
 " those unheard-of effects, 
 " which were openly pro- 
 " duced, either by him, or 
 " which were proclaimed by 
 '.' his disciples, throughout 
 " the whole world, subdued 
 
 " those violent appetites, and 
 " caused nations and peoph . 
 •• and those whose manners 
 
 " were very different, to con- 
 " sent, with one mind, to the 
 " same belief, for we might 
 " cnuincr.ite, and take into 
 " our account, those thil 
 "which were done in India 
 " among the Senr, Persians, 
 " and Medes, in Arabia, 
 " Egypt, in Asia, Syria, 
 
 " among the Galatians, Par- 
 
 " thians, Phrygians, in A- 
 
 r chaia, M u i donia, l.pirus : 
 
 " in those islands and pro- 
 
 1 inces, surveyed by the 
 
 " east and western sun; and 
 
 lastly in Home, the mis- 
 
 " tress of the world." And 
 Athanasius, in bis Synodical 
 Epistle, which we find in 
 Thepdoret, bonk Lv.ch. 3. men- 
 tions the Christian churches 
 in Spain, Britain, Gaul, Italy, 
 Dalmatia, Mysia, Macedonia, 
 Greece, Africa, Sardinia, Cy- 
 prus, Crete, Pampbj lia. L\ sia, 
 [saui i i, Egypt . Libya, Pon- 
 tus, ami ( appadocia. And 
 Theodon t. in his eighth l)is- 
 course against the Greeks, 
 -peaks thus concerning the 
 apostles : " \\ ben they were 
 " conversant in the body, they 
 " went about, sometimes to 
 " one sort, and sometimes to 
 " another ; sometimes they 
 " discoursed to the Romans, 
 '.' sometimes to the Spaniards, 
 " and sometime- to the Cel- 
 •■ tans ; but after they re- 
 " turned to him that Bent 
 
 •• them, all enjoyed their la- 
 " bours without exception, 
 " not only the Romans, and 
 " they that loved the Roman 
 •■ yoke, and were subject to 
 '• their government, but also 
 " the Persians, and Scj thians, 
 " and Massagetae, and Sau- 
 " romatas, and Indians, and 
 
 " Ethiopians ; and, to Bpeak 
 " in one word, the borders 
 " of the whole world." And 
 again in his ninth book a- 
 mongst the converted nation- , 
 he reckons th ■ P< rsi ins, the 
 Massagetae, the '1 ibareni, th< 
 1 1\ rcani, the < aspians, and 
 thians. Jerom, in the 
 Epitaph of Nepotian. 
 K 3 
 
184 
 
 OF THE TRUTH OF THE 
 
 BOOK II. 
 
 nations. What religion is there that can com- 
 pare 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 common 
 master. The Jews, indeed, though very much 
 scattered, are but one nation ; however, their reli- 
 gion has received no remarkable increase since 
 Christ : nay, their own law is made more known 
 by the Christians than by themselves. Mahomet- 
 anism is settled in very many countries, but not 
 
 among the Christians, the 
 Indians, Persians, Goths, E- 
 gyptians, Bessians, and the 
 people clothed with skins : 
 in his Epistle to Laeta, he 
 reckons up the Indians, 
 Persians, Ethiopians, Arme- 
 nians, Huns, Scythians, and 
 Getans ; and in his Dia- 
 logue between an Orthodox 
 man and a Luciferian, he men- 
 tions the Britons, Gauls, the 
 East, the people of India, , 
 the Iberians, the Celtibe- 
 rians, and the Ethiopians. 
 And Chrysostom in his sixth 
 Homily upon 1 Cor. says, " If 
 " they were not worthy to be 
 <c believed in what they said, 
 " how should their writings 
 " have spread all over bar- 
 " barous countries, even to 
 " the Indians, and those 
 " countries beyond the sear" 
 And again, in his last Ho- 
 mily upon Pentecost : " The 
 " Holy Spirit descended in 
 " the shape of tongues, di- 
 
 " vided its doctrine among 
 " 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 com- 
 " mitted to him." And again, 
 in his famous oration, con- 
 cerning Christ's being God : 
 " We must say then, that a 
 " mere man could not, in so 
 " short a time, have over- 
 " spread the world, both sea 
 " and land ; nor have so 
 " called men to such things, 
 " who were withheld by 
 " evil customs, nay, pos- 
 sessed 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. 
 
sect. 18. CHRISTIAN RELIGION. 
 
 alone ; for the Christian religion is cultivated in 
 those same countries, and in some placet by a 
 greater number: whereas, on the contrary, there 
 are no Mahometans to be found in many parts 
 where the Christian religion is. 
 
 Considering the weakness and simplicity of those 
 who taught it in the first ages. 
 
 We come next to examine, in what manner the 
 Christian religion made such a progress, that in 
 this particular also it mav be compared with 
 others. We see most men are disposed to com- 
 ply with the examples of kings and rulers, espe- 
 cially if they be obliged to it by law, or compelled 
 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 authority, but of 
 low fortune, fishers, tent-makeis, and the like: 
 and yet, by the industry of these men, that doc- 
 trine, within thirty years, or thereabouts, spread 
 nor. only through '' all parts of the Roman empire, 
 but as far as the Parthians and Indians. And 
 not only in the very beginning, but for almost 
 three hundred years, by the industry of private 
 persons, without any threats, without any entice- 
 ments, nay, opposed as much as possible by the 
 power of those who were in authority ; this reli- 
 gion was propagated so far, that it possessed the 
 greatest part of the Roman empire, ' before Con- 
 stantine professed Christianity. They among the 
 
 i All parts of the Roman " belonging to yon, your ci- 
 
 • mpirc, &c] Rom. xv. 19. " ties, islands, i LStles, towns, 
 
 ' Before Constantine professed "council.-;, your \ir\ ramps, 
 
 Christianity, &c] Tertullian " tribes, companies, the pa- 
 
 -aid in his time, Apology ii. " lace, senate, anil forum ; 
 
 " We are but of yesterday, " we have left you only your 
 
 " and have filled all places " temples." 
 
 k4 
 
136 OF THE TRUTH OF THE book n. 
 
 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 Peripatetics, by the history of plants and ani- 
 mals ; the Stoics, by logical subtilty : the Pytha- 
 goreans, by the knowledge of numbers and har- 
 mony. Many of them were endued with admir- 
 able eloquence, as Plato, Xenophon, and Theo- 
 phrastus. But the first teachers of Christianity 
 had no such art. 'Their speech was very plain, 
 without any enticements ; they declared only the 
 precepts, promises, and threats in bare words ; 
 wherefore, since they had not in themselves any 
 power, answerable to such a progress, we must of 
 necessity allow that they were attended with mira- 
 cles ; or that the secret influence of God favoured 
 their undertaking • or both. 
 
 SECT. XIX. 
 
 And the great impediments that hindered men 
 from embracing it, or deterred them from pro- 
 fessing it. 
 
 To which consideration we may add this ; that 
 the minds of those who embraced the Christian 
 religion, taught by these men, were not entirely 
 free and unprejudiced from any established rule 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 He- 
 brews were rendered fit for the reception of the 
 law of Moses, by circumcision, and the knowledge 
 of one God. But, on the contrary, their minds 
 
 9 Their speech was very plain, i. 17- and by Theodoret, after 
 &c] This was wisely observ- the words now quoted, 
 ed by Chrysostom, on I Cor. 
 
bct. 19. CHRISTIAN RELIGION. IS? 
 
 were filled with opinions, and had acquired habits, 
 which are a second nature, repugnant to these new 
 instructions ; having been educated and confirmed 
 by the authority of laws, and of their parents, in 
 the heathen mysteries and Jewish rites. And be- 
 sides this, there was another obstacle as great, 
 namely, the most grievous sufferings, which it was 
 certain they who professed Christianity must en- 
 dure, or be in fear of, upon that account: for 
 since such sufferings are highly disagreeable to 
 human nature, 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 goods confis- 
 cated, 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 of death : 'but burn- 
 ing of them alive, crucifying them, and such like 
 punishments ; which one 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 al- 
 most till the time of Constantine, 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 they were cut oil'. Here, therefore, let us com- 
 
 1 But burning of them aim , that Christians ought to have 
 
 &C.] Doniitius Ulpianus, a inflicted on them, l.actan- 
 
 famooa lawyer, wrote seven tin-, mentions them, book \ 
 
 books about the punishments chap. 11. 
 
138 OF THE TRUTH OF THE book ii. 
 
 pare other religions with Christianity. The Greeks 
 and other heathens, who are wont to magnify 
 their own matters, reckon a very few that suffered 
 death for their opinions ; some Indian philosophers, 
 Socrates, and not many more ; and it can hardly 
 be denied, but that in these famous men, there 
 was some desire of transmitting their fame to pos- 
 terity. But there were very many of the common 
 people, scarce known to their neighbours, among 
 the Christians, who suffered death for their opi- 
 nion ; women, virgins, young men, who had no 
 desire, nor probable hopes, that their name would 
 continue long after them ; and, indeed, there are 
 but a few, whose names remain in the martyro- 
 logies, in comparison of the number of them 
 that suffered for this cause, and are • 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, yet 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 
 
 w Reckoned only by the heap, sopotamia, in Phrygia, in 
 &c] As the innocent com- Pontus, under Maximin ; at 
 pany of three hundred at Nicomedia, in Numidia, at 
 Carthage, mentioned in the Rome, in Thebais, Tyre, Tre- 
 xxivth Roman Martyrology vers under Dioclesian, in 
 of Augustus ; very many in Persia under Cabada and 
 Africa, under Severus ; under Sapores. All which are men- 
 Valerian at An tioch j and in tioned in the Martyrology > 
 Arabia, Cappadocia, and Me- without any names. 
 
-k-t. |& CHRISTIAN' RF.LICION 159 
 
 province, than ever there did Jews ; all whose suf- 
 ferings of this kind may almost be reduced to the 
 times of Manasses and AntiochllS. Wherefore, 
 seeing the Christian religion, in this particular 
 also, infinitely exceeds others, it ought justly to 
 be preferred before them. It must he inferred 
 from such a multitude, of every age and 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 can- 
 not be imagined to be any other but the light of 
 truth, and the Spirit of God. 
 
 An answer to those who require more and 
 stronger arguments. 
 
 If there be any one who is not satisfied with 
 the arguments hitherto alleged, for the truth of 
 the Christian religion, but desires more powerful 
 ones, he ought to know, * that different things 
 must have different kinds 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 fur- 
 ther use, and a great part of physic ; but all that 
 natural affection which is betwixt parents and 
 
 * That diJTcrnit things, &c] " Mathematical certainty is 
 
 See Aristotle's Ethics to Ni- " not to be met with in all 
 
 comachus, book i. " It is " things." And Chalcidius on 
 
 '* sutlicient, if a thing be the Timauis, according to the 
 
 u made appear according to opinion of Plato. " A rfiftpO- 
 
 " the subject matter of it ; " sition to believe precedes 
 
 " for the same evidence is not "all doctrines; especially if 
 
 "to be expected in all things." "they be asserted, not bj 
 
 And in the latter part of his " common, but In great and 
 
 first Metaphvs. the last chap. " almotl divine men." 
 
140 
 
 OF THE TRUTH OF THE 
 
 BOOK II. 
 
 children is lost, y who can be known no other 
 way. z And it is the will of God, that those 
 things which he would have us believe, so as that 
 faith should be accepted from us as obedience, 
 should not be so very plain, as those things 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 is, 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, 
 
 y Who can be known no other way, &c] Thus Homer : 
 No man for certain knows whose son he is. 
 That is, with the most exact true, they must subdue those 
 
 kind of knowledge. 
 
 z 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 de- 
 monstrated, the other cannot. 
 Of the former are such as 
 these : the existence of God, 
 the creation of the world, a 
 Divine Providence ; the good- 
 ness and advantage of the 
 precepts of religion ; all 
 which are capable of a de- 
 monstration, and are actually 
 demonstrated by Grotius and 
 others ; so that a man must 
 renounce his reason, or else 
 admit them. But those pas- 
 sions which are contrary to 
 them, hinder unbelievers from 
 receiving them, because, if 
 they should own them to be 
 
 passions, which they are un- 
 willing to do, because they 
 have been so long accustomed 
 to them. Of the latter sort 
 are the historical facts, upon 
 which the truth of the Gospel 
 depends, and which are ex- 
 plained by Grotius, and prov- 
 ed by historical arguments. 
 Which same arguments would 
 be allowed to be good by un- 
 believers, in the same manner 
 as they do the proofs of all 
 those histories which they 
 believe, though they did not 
 see the facts ; if they were 
 not hindered by the preva- 
 lence of their passions ; and 
 which they must entirely sub- 
 due, if such arguments came 
 once to take place. See a little 
 book of mine in French, con- 
 cerning Infidelity, he Clerc. 
 
eb< r. 10. CHRIST1 \\ RELIGION. 141 
 
 but from hence, "that they would not have that 
 seem true which contradicts 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 re- 
 lated concerning Christ, and for that reason, think 
 themselves hound to obey the precepts of Christ. 
 And this is to be 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 where to he found ; for which 
 there must of necessity have been some cause. 
 And since the long continuance of the Chris- 
 tian religion, and the propagation of it c o far, 
 cannot be attributed to any human power, it fol- 
 lows, that it must be attributed to miracles: or if 
 any one should deny it to have been done by 
 miracles ; this very thing, that "it should, without 
 a miracle, gather so much strength and power, 
 ought to be looked upon as greater than any 
 miracle. 
 
 a That they would not have " their unwillingness to keep 
 
 tluit seem trite, &c/] Chrysos- " them." 
 
 torn treats trerj handsomely // thould, int!,<>ut ,t mira- 
 
 of this in t lie beginning of cle, &c] ( hrysostom handles 
 
 l ( >r. chap. .'3. And to De- this argument on 1 Cor. ch. i. 
 
 metrius, he says ;" that they towards the cud; and Au- 
 
 ■ do not believe the com- gu-ain, concerning the City 
 
 •' mandmentS; proceeds from of God, book wii. ch. 5. 
 
142 OF THE TRUTH OF THE book iir. 
 
 BOOK III. 
 
 SECT. I. 
 
 Of the authority of the books of the Neiv 
 Testament. 
 
 HE who is persuaded of the truth and excellency 
 of that religion which Christians profess, having 
 been convinced either by the arguments before 
 offered, or by any other besides them, in order to 
 understand all the several parts of it, he must go to 
 the most ancient books which contain this religion ; 
 and they are what we call the books of the New 
 Testament, or rather Covenant : for it is unrea- 
 sonable for any one to deny, that that religion is con- 
 tained in those books, as all Christians affirm ; 
 since it is fit that every sect, good or bad, should 
 be believed in this assertion, that their opinions 
 are contained in this or that book ; as we believe 
 the Mahometans, that the religion of Mahomet is 
 contained in the Alcoran : wherefore, since the 
 truth of the Christian religion has been proved 
 before, and at the same time it was evident, that it 
 was contained in these books ; the authority of 
 these books is sufficiently established by this single 
 thing : however, 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 
 
 a That he who would, &c] writings ; and Gailus, book 
 See Baldus in his rubric con- ii. Obs. cxlix. numb. 6 and 7,- 
 eefning the credibility of and those he there cites. 
 
sect. A CHRISTIAN RELIGION. I u 
 
 arguments that may diminish the credibility of 
 such a writing ; which, if he cannot, the book is 
 to be defended, as in possession of it> own autho- 
 rity. 
 
 SECT. II. 
 
 The books that have any mimes 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, 
 Irenaeus, a Clemens, and others after them, quote 
 these books under those names : and besides, 
 "Tertullian says, that in his time some of the ori- 
 ginal copies of those books were extant. And 
 because all the churches received them as such, 
 before there were any public councils held : 
 neither did any Heathens or Jews raise any con- 
 troversy, as if they were not the works of those 
 whose they were said to be. And c Julian openly 
 
 ■ Clemens, &c] There is " the apostolical churches, 
 only Clemens's Epistle to the '■' OWt which the seats of the 
 Corinthians extant, in which " apostles have now the rule, 
 he quotes places of the New " in their respective places ; 
 Testament, but does not name "in which the authentic 
 the writers; wherefore Cle- "letters themselves are re- 
 mons's name might have been "cited." And why might 
 omitted ; and so might Jus- not the hand of the apos* 
 tin's, who is not used to add be then extant, when Quin- 
 ine names. Le Clerc. tilian Bays, that in his time 
 
 b Tertullian says, &c] in Cicero's hand was extant ; 
 
 hi> prescription against the and GeUius says the sime of 
 
 heretics; " Let any one who Virgil's in bis I 
 
 •• would exercise his cariosity c Julum opail§ ■ fcc] 
 
 " principally in theaibiref his The place is to be seen in 
 
 ■ salvation, let him run over Cyril's tenth book. (See also 
 
144 OF THE TRUTH OF THE book in. 
 
 confesses, that those were Peter's, Paul's, Matthew's, 
 Mark's, and Luke's, which were read by the Chris- 
 tians under those names. Nobody in 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 hooks that were formerly 
 doubtful, taken away. 
 
 There are indeed in the volume we now use 
 some books which were not equally received from 
 the beginning; a as the Second of Peter, that of 
 James and Jude, 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, which 
 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 
 
 our annotations, in theDisser- Epistle. But though one or 
 
 tation on the Four Evange- two Epistles could be called 
 
 lists, added to the Harmony in question, this would not 
 
 of the Gospels. Le Clerc.) render the rest doubtful ; nor 
 
 a As the Second of Peter, &c] would any part of the Chris- 
 
 However Grotius himself tian faith be defective, be- 
 
 doubted of this ; the reasons cause it is abundantly deli- 
 
 of which doubt he himself vered in other places. Le 
 
 gives us, in the beginning of Clerc. 
 his annotations upon this 
 
i ( HRISTIAN RELIGION. | V5 
 
 now sec clone in almost all places : nor can then: 
 be a sufficient reason imagined, why any one 
 should counterfeit those hooks, when nothing can 
 be gathered from them, hut what is abundantly 
 
 contained in the other hooks that are undoubted. 
 
 SECT. IV. 
 
 The authority of those hooks which hare 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 
 Hebrews 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 igno- 
 rant of, as that of Csesar's 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 
 
 * For in writers, &c] It had the meaning of Grntius, a- 
 bean more proper to say in appears from what foil" 
 writings, or book-, which is /- CU 
 
 L 
 
146 OF THE TRUTH OF THE book hi. 
 
 lie, which is not only abhorred by all good men, 
 z but was punished with death by the Roman laws. 
 
 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 
 themselves to be ; and it is moreover evident, 
 that they had a knowledge of things they wrote 
 about, and had no desire to say what was false ; 
 whence it follows, that what they wrote must be 
 true, because 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 re- 
 lation of Jesus, and made Bishop of Jerusalem by 
 the apostles. 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 him- 
 
 z But waspunishechuith death, the knowledge, &c] John xv. 
 
 &c] See L. Falsi Nominis. 27. also 1 Epist. i. Acts i. 
 
 D. de Lege Cornelia: and 21,22. 
 
 Paul, book v. Sent. tit. xxv. b A near relation of Jesus, 
 
 sect. 10 and 11. See exam- &c] So others, and they not 
 
 pies of this punishment, at a few, think; and St. Chry- 
 
 the end of the books of Va- sostom every where. See 
 
 lerius Maximus, and in Capi- Josephus also. (Add to these 
 
 tolinus in Pertinax. Eusebius, H. E. book ii._ch. 
 
 a So that they could not want 1. and 23.) 
 
,k.t. j. ( IIK1STIAN RK1.KJ10N. I IT 
 
 self; no more could Luke, who was his 'insepa- 
 rable 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 
 neighbouring place, and had travelled through 
 Palestine, where he says, *' he spake with them 
 who were eye-witnesses of these things. Without 
 doubt there were manv 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, because we rely upon their diligent enquiry, 
 how much more reasonable is it to believe this 
 author, who says he had every thing from eye- 
 witnesses ? u 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 things, 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 Revela- 
 tions be deceived in those visions, which he says 
 ! were caused from heaven ; B nor he to the He- 
 brews, in those things which he professes he was 
 taught either by the Spirit of God, or by the 
 apostles themselves. 
 
 c Inseparable companion, poses, cited in EusebiUS'9 
 
 \c] See Acts \x. and tin- Bodes. Hist, 
 following; Colossians iv. 14. f It ere. caused from heaven, 
 
 3 Tim. i\. 11. I'lnlem. 14. ftc.] Rev. i. 1,8. iv. 1. and 
 
 K lie spake with them, <\c] the following; \xi>- 18, 19, 
 
 In the preface of his Gospel '20, 21. 
 History, e Nor fn !<■ tin Hebrews, 
 
 ' It II a constant tradition, &c] Uc)>. ji. 4. v. 14. xiii 7. 
 
 Ate] IrenaeuB, book iiL oh. I. 8 v 
 
 and Clemens in l>i^ Hypoty- 
 
 i -1 
 
148 OF THE TRUTH OF THE book. fit. 
 
 SECT. VI. 
 And because they would not say what was false. 
 
 The other thing we affirmed, viz. that they 
 would not speak an untruth, belongs to what was 
 before treated of, when we shewed the credibi- 
 lity of the Christian religion in general, and of 
 the history of Christ's resurrection. They, who 
 would disprove witnesses in this particular relating 
 to the. disposition of their mind and will, must 
 of necessity allege something to make it credible, 
 that they set their mind against the truth. But 
 this cannot be said here: for if anyone should 
 object 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 
 advantage, or shunning any danger ; when, on the 
 account of this profession, they lost all advantages, 
 and there were no dangers which they did not 
 expose themselves to. It was not therefore their 
 own cause, unless out of reverence to God, which 
 certainly does not induce any man to tell a lie, 
 especially 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 B full of piety ; and by their life, which 
 was never accused of any evil fact, no, not by their 
 
 a Full of piety, &c] And dustriously St. Paul distin- 
 abhor lying, John xiv. 17- guishes those things which 
 
 'IV 
 
 iv. 26. xvi. 13. xvii. 17, 10. are his own, and those which 
 
 xviii. 37. Acts xxvi. 25. Rom. are the Lord's, 1 Cor. vii. 10, 
 
 i. 25. 2 Thess. ii. 10. 1 John 12. how cautious in speaking 
 
 i. 6, 8. ii. 4, 21. 2 Cor. vi. 8. of what he saw, whether he 
 
 Ephes. iv. 15, 25. Colos. iii. saw them in the body, or out 
 
 9. Rev. xxii. 15. 2 Cor. xi. 31. of the bodv, 2 Cor. xii. 2. 
 Gal. i. 20. Observe how in- 
 
sect. 7. CHRISTIAN RELIC ION L*g 
 
 enemies, who only objected their unskilfulness 
 against them, which is not at all apt to produce a 
 falsitv. If there had been in them the least dis- 
 honesty, they would not have set down their own 
 faults to be eternally remembered ; b as in the 
 flight of them all, when Christ was in danger, and 
 in Peter's thrice denying him. 
 
 SECT. VII. 
 
 The credibility of these writers further cot firmed, 
 from their heing fatuous for miracles. 
 
 But, on the contrary, God himself gave re- 
 markable testimonies to the sincerity of them, by 
 working miracles, which they themselves and their 
 disciples li publicly avouched with the highest as- 
 surance ; adding the mimes of the persons and 
 places, and other circumstances ; the truth or 
 falsity of which assertion might easily have been 
 discovered by the magistrate's enquiry ; amongst 
 which miracles, this is worthy observation, ' which 
 they constantly affirmed, viz. their speaking lan- 
 guages they had never learned, before many thou- 
 sand people, and healing in a moment bodies that 
 were diseased, in the sight of 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 cri- 
 minals, and authors of a new religion; nor did 
 
 b As in the flight of them all, d Publicly avouched, &C.] 
 
 &c] Matt. xxvi. A\, 56. See the Acta of the Apostles 
 
 c In Peter's thrice denying throughout, and 9 Cor. xii. 
 
 him, &c.] Matt. w\i. 69. and 12. 
 
 the following; Mark xhr. 66, e Which they constantly 
 
 and the following; Lukexxii. affirmed, &c] The places are 
 
 54, and the following. »ted before. 
 
 L 3 
 
150 
 
 OF THE TRUTH OF THE 
 
 BOOK III. 
 
 any of the Jews or heathens, in those nearest 
 times, dare to deny that miracles were done by 
 these men : nay, Phlegon, who was a slave of the 
 Emperor Adrian, c mentions the miracles of Peter 
 in his Annals : and the Christians themselves in 
 those books, wherein they give an account of the 
 grounds of their faith, before the emperors, senate, 
 and rulers, d speak of these facts as things known 
 to every body, and about which there could be 
 no doubt : moreover, they openly declared, that 
 the wonderful power of them e remained in their 
 
 c Mentions the miracles of 
 Peter, &c] Book xiii. As 
 Origen says in his Second 
 Book against Celsus. This is 
 that Phlegon, whose remains 
 we have yet, concerning mi- 
 racles, and long-lived men. 
 
 d Speak of these facts as 
 things, &c] The places are 
 very many, especially in 
 Origen. See the whole eighth 
 chapter of Augustine's twen- 
 ty-second book of the City 
 of God. 
 
 e Remained in their graves, 
 &c] The miracles at the 
 sepulchres of holy men then 
 began 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 I 
 would not have this argu- 
 ment 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 century about this 
 matter. But Origen does 
 
 not mention any such mira- 
 cles : but in his seventh 
 book against Celsus says, 
 " Very many miracles of the 
 " Holy Spirit were manifest- 
 " ed at the beginning of Je- 
 " sus's doctrine, and after his 
 " ascension, but afterwards 
 " they were fewer ; however 
 " there are now some foot- 
 " steps of them in some few, 
 " whose minds are purified 
 " by reason, and their actions 
 " agreeable thereto." Who 
 can believe that so many mi- 
 racles should be done in one 
 or two centuries after Origen, 
 when there was less need of 
 them ? Certainly it is as rea- 
 sonable to derogate from the 
 credibility of the miracles of 
 the fourth and fifth centuries, 
 as it would be impudent to 
 deny the miracles of Christ 
 and his apostles. These mi- 
 racles could not be asserted 
 without danger ; those could 
 not be rejected without dan- 
 ger, nor be believed without 
 profit to those who perhaps 
 forged them ; which is a great 
 difference. Le Clerc. 
 
vect. 8. CHRISTIAN RELIGION. 151 
 
 graves for some ages ; when they could not but 
 know, if it were false, that they could easily be dis- 
 proved by the magistrates, to their shame and pu- 
 nishment. And these miracles, now mentioned at 
 their supulehres, were so common, and had so 
 many witnesses, ' that they forced Porphyry to 
 confess the truth of them. These things which we 
 have now alleged, ought to satisfy us ; but there 
 are abundance more arguments, which recom- 
 mend to us the credibility of these books. 
 
 SECT. VIII. 
 
 And of their writings ; because in them are con- 
 tained many things, which the event proved to 
 be revealed 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 con- 
 firmed bv the event ; a such as the sudden and 
 universal propagation of this religion ; '' the per- 
 petual continuance of it ; c that it should be re- 
 jected by very many of the Jews, d and embraced 
 by strangers ; ■ the hatred of the Jews against 
 those who professed this religion ; f the severe 
 punishments they should undergo, upon the ac- 
 
 1 That they forced Porphyry, &c] Matt. xxi. 33. and fol- 
 
 &c] See Cyril's tenth book lowing verses ; xxii. at the 
 
 against Julian, and Jerom beginning; Luke xv. 11. and 
 
 against a book of Vigilantius. following verses. 
 
 • Such as the sudden, &c.] d And embraced by strangers, 
 
 Matt. xiii. 33. and following kc.~\ In the same places, and 
 
 verses. Luke x. 18. John xii. also Matt. viii. 11. \ii. SI. xxi. 
 
 IS 43. 
 
 b The perpetual continuance The haired of the Jews, 
 
 "M, &c.] Luke i. 33. Matt, fc Mitt. x. 17." 
 .wiii. 90. Johnxiv. \C,. ( T punishnu itt-., 
 
 c That it should be rejected, &c 1 Matt, x. Jl , 89. xxiii. 3 1 
 
 I I 
 
152 OF THE TRUTH OF THE book m. 
 
 count of it; g the siege and destruction of Jeru- 
 salem and the temple, h and the sore calamities of 
 the Jews. 
 
 SECT. IX. 
 
 And also from the care that it was fit 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 affairs, 
 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 contain 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 books 
 were rejected by some. 
 
 There 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 of 
 
 s The siege and destruction, the Jews, &c] Matt. xxi. 33. 
 
 &c] Matt, xxiii. 38. xxiv. 16. and following verses j xxiii. 
 
 Luke xiii. 34. xxi. 24. 34. xxiv. 20. 
 
 h And the sore calamities of 
 
«E( T. 10. 
 
 CHRISTIAN RELIGION 
 
 
 hatred to the Jews, ' spoke ill of the God of the 
 Jews, of the Maker of the Wprld, Mid of the law : 
 or, on the contrary, out of fear of the hardships 
 that the Christians were to undergo, k sheltered 
 themselves under the name of Jews, ' that they 
 might profess their religion without punishment. 
 31 But these very men were disowned hy all other 
 Christians everywhere "in those times, when all 
 pious persons, that differed from one another, were 
 verv patiently home with, according to the com- 
 mand of the apostles. The first sort of these cor- 
 rupters of Christianity are, I think, sufhciently 
 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 
 measure appear to be Christians, receive ; ° such 
 
 • Spoke ill of the God of the 
 
 litis, &c.~j See Irenaeus, book 
 
 i. chap. 29. Tertullian against 
 
 M; rcion, and Epiphanius 
 
 oncerning the same. 
 
 L Sheltered themselves under 
 the name, &c] See Gal. ii. 1 1. 
 vi. 13, 11. Philip, iii. 18. 
 Irenaeus, book i. chap. 26. 
 Epiphanius concerning the 
 Ebionites. 
 
 1 That they might profess 
 their religion, &c] Acts ix. 20. 
 xiii. and many times in that 
 book. Philo against Flaccus ; 
 and concerning the embassy. 
 Josephus every where. To 
 which may be added L. (><•- 
 neraliter. L). de Decurionibus, 
 and lib. i. C. de Judaeis. Ter- 
 tullian, in his Apology, says, 
 •' But the Jews read their law 
 
 openly ; they generally 
 •' purchase leave by r. tribute, 
 
 " which they gather upon all 
 " sabbath-days." 
 
 m But these very men were 
 disowned, $cc.~\ Tertullian, in 
 his first against Marcion, says, 
 " You cannot find anv church 
 " of apostolical order, who 
 " are not Christians out of 
 " regard to the Creator." 
 
 n In those times, &c] See 
 what will be said of this mat- 
 ter at the end of the sixth 
 book. Add also Irenaeus's E- 
 pi-tle to the Victor, and what 
 Jerom writes concerning it in 
 his Catalogue ; and Cyprian 
 in his African Council, " JihIl- 
 " ing no man, nor removing 
 " any one from the right of 
 " communion for his differ- 
 " ing in opinion." 
 
 ° Such as the Gospel of 
 St. Luke, &c] Tertullian, in 
 his sixth book against Mar- 
 
154 OF THE TRUTH OF THE book hi. 
 
 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 willing to be called so. In the mean time I 
 shall add only this ; that the impudence of those 
 men is very surprising who undervalue the authority 
 of Paul, when there was not any one of the apo- 
 stles who 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 enquired into. And if we believe his mi- 
 racles, what reason is there why we should not 
 believe him in his heavenly visions, and in his 
 receiving his instructions from Christ ? If he was 
 so beloved of Crjrist, 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 ; p for he was circumcised himself, q and ob- 
 served most of the law of his own accord : and 
 for the sake of the Christian religion, r he per- 
 formed things much more difficult, and under- 
 went things much harder than the law com- 
 manded, or than he had reason to expect upon the 
 account of it ; s and he was the cause of his dis- 
 
 cion. makes it appear very r He performed things, &c] 
 
 plainly. 2 Cor. xi. 23. and the follow- 
 
 p For he was circumcised, ing verses ; and everywhere 
 
 &c] Philip, iii. 5. in the Acts. See also 1 Cor. 
 
 i And observed most of the ii. 3. 2 Cor. xi. 30. xii. 10. 
 
 law, &c.] Acts xvi. 3. xx. 6. s And he was the cause, &c.] 
 
 xxi. and the following chapter. Acts xx. 29. Rom. v. 3. viii. 
 
sect. 10. CHRISTIAN RELIGION. 155 
 
 ciples doing and bearing the same things: whence 
 it is evident, he did not delivej any thing to please 
 the cars of his hearers, or for their profit ; when 
 he taught them, ' instead of the Jewish sabbath, to 
 spend every day in divine worship ; instead of the 
 small expence the law put them to, u to bear the 
 loss of all their goods; N and instead of offering 
 beasts to God, to offer their own blood to him. 
 And Paul himself openly assures us, y that Peter, 
 John, and Janus, 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 thev were alive, and could have con- 
 victed him of an untruth. Except only those, 
 therefore, which I have now mentioned, who scarce 
 deserve the name of Christians, the manifest 
 consent of all other assemblies, in receiving these 
 books, beside what has been already said con- 
 cerning the miracles which were done by the 
 writers of them, and the particular care of God 
 about things of this nature, is sufficient to induce 
 all impartial men to give credit to these relations; 
 because they are ready to believe many other his- 
 torical books which have not any testimonies of 
 this kind ; unless very good reason can be given 
 to the contrary ; which cannot be done here. 
 
 xii. 12. 2 Cor. i. 4, 8. ii. 4. vi. x And instead of offering 
 
 4. 1 Thess. i. 6. 2 Thess. i. 6. beasts, &c] Rom' viii. 36. 
 
 • Instead of the Jewish sab- 2 Cor. iv. 11. Phil. i. 20. 
 
 bath, &c] Acts ii. 46. v. 42. > That Peter, John, 4*d 
 
 1 Tim. v. 5. 2 Tim. i. 3. Jumes, &c] Gal. ii. 9. An-) 
 
 " To bear the loss of all, &C.] 1 Cor. xv. 11. 2 Cor. Jtl S 
 
 2 (or. vi. |, xii. 10. \ii. 11. 
 
1.36 OF THE TRUTH OF THE book. hi. 
 
 SECT. XL 
 
 ^.n ansivcr to the objection, of some things being 
 contained in these books, that are impossible. 
 
 For if any one should say, that there are some 
 things related in these books, that are impossible 
 to be done ; z 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 5 
 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 
 
 ' We have before shewn, &c] Book ii. 
 
ct. It. CHRISTIAN RELIGION 1 . 157 
 
 delivered in these books. To affirm any thing 
 more than this for certain, either concerning the 
 nature of God, or concerning his will, :i by the 
 mere direction of human reason, is an unsafe 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 b about 
 the nature of their own minds, fall into such 
 widelv different opinions ; must it not necessarily 
 be much more so with them, who would deter- 
 mine 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 those things that he can 
 freely will ? Therefore Plato said very well, that 
 d none of these things could be known without a 
 revelation : and there can be no revelation pro- 
 duced, which can be proved truly 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 
 
 ■ By the mere direction of, ' To pry into the council 
 
 &c] Matt. xi. *27. Rom. xi. prinnes, &c] Tacitus says so 
 
 33,34,35. 1 Corinth, ii. 1 1 , in the vith of his Annals. 
 
 16. d None of these things could 
 
 b About thr. nature of their be known, &c\] Tin 1 plao 
 
 cm Jiiinds, &c] See Plutarch's in his Phsedon, and also in 
 
 works, book iv. or the oj>i- Timssus. ! t WB3 well -aid by 
 
 nions of the philosophers. Ambrose, Who Bhoiild I 
 
 And Stobaros's Physics, chap, ••rather believe concerni 
 
 \l ' God . than God himself 
 
158 OF THE TRUTH OF THE book hi. 
 
 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 those sort of things, which are 
 plainly indifferent, or certainly not at all obligatory 
 of themselves, nor plainly evil ; this does not 
 oppose these books ; e 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 incon- 
 sistent 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 thing of 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, f whether 
 
 e Because in such things, &c] ing baptism, "In all things 
 
 " The latter constitutions are " we are determined by the 
 
 " more valid than the for- " latter ; the latter things are 
 
 '• mer." It is a saying of " more binding than those 
 
 Modestinas, L. ultima. D. de " that went before." Plutarch, 
 
 Constitutionibus Principum. Sympos. ix. " In decrees and 
 
 Tertullian, " I think (says he) "■ laws, in compacts and bar- 
 
 " that in human constitutions " gains, the latter are esteem- 
 
 " and decrees, the latter are " ed stronger and firmer than 
 
 " more binding than the for- " the former." 
 
 " mer." And in his Apology: f Whether they be Jews, &c] 
 
 " Yelopandhewdownthean- The diiFerent opinions a- 
 
 c cient and foul wood of the mongst whom, as they are to 
 
 " laws, by the new axes of be seen in other places, so 
 
 "the decrees and edicts of likewise in Manasses, the son 
 
 •' the princes." And concern- of Israel, a very learned man 
 
sE(T. 13. 
 
 CHRISTIAN RKI.IGION. 
 
 
 they be Jews, •» or Greek philosophers, '' or physi- 
 cians, ' or Roman lawyers ; in all which we very 
 often find, that not only they of the same sect con- 
 tradict one another, ' as Plato and Xenophon do, 
 but very often the same writer sometimes asserts 
 one thing, and .sometimes another; as if he had 
 forgot himself, or did not know whieh to alhrm : 
 but these writers, of whom we are speaking, all 
 urge the same things to be believed, deliver the 
 same precepts concerning the life of Christ, his 
 death, and return to life again : the main and 
 principal tilings are ewr\ where the same. And 
 as to some very minute circumstances, which 
 make nothing towards the main thing, we are not 
 wholly at such a loss for a fair reconciliation of 
 them, but that it may easily be made j though we 
 are ignorant of some things, by reason of the si- 
 militude of things that were done at different 
 times, the ambiguity of names, one man's or 
 place's having many names, and such like. Nay, 
 this very thing ought to acquit these writers of all 
 suspicion of deceit ; because they who bear testi- 
 mony to that which is false, '"are used to relate 
 
 in this sort of learning, in 
 
 his books of the creation ami 
 resurrection. 
 
 * Or Greek philosophers, &c] 
 See the forecited book of the 
 opinion of the philosophers. 
 
 '• Or physicians, &c] See 
 ( Kilen of sects, and of the best 
 sect ; and Celsus of physic, 
 in the beginning ; to which 
 the Spagirici may be added. 
 
 1 Or Roman lawyers, &c] 
 There was a remarkable dif- 
 ference of old, between the 
 Sabiniani and Rroeuliani ; 
 aryl now betwixt those who 
 follow Barioliib and his fol- 
 
 lowers, and those who follow 
 C ujacius and others \\ ho were 
 more learned. See (Gabriel's 
 common, more common, and 
 most common sentences. 
 
 k As Plato and Xenophon 
 do, &c] See Xenophon's I.- 
 pistle to .Eschines, the disci- 
 ple of Socrates. Athenaus \i. 
 Lai-rtius's Life of Plato : and 
 ( iellius, book \iv. 
 
 1 Hut vcr>j (iftrn tfu <'i»tr 
 writer, &c] Many 1 
 shewn this of Aristotle , and 
 others of the Roman lawy er s . 
 
 "' An used i<< r, lot, , t II 
 thinz*. &.c] This j s what (},,. 
 
160 OF THE TRUTH OF THE book hi. 
 
 all things so by agreement, that there should not 
 be any appearance of difference. And if, upon 
 the account of some small difference, which can- 
 not be reconciled, we must immediately disbelieve 
 whole books ; then there is no book, especially of 
 history, to be believed ; and yet Polybius, Halicar- 
 nassensis, Livy, and Plutarch, in whom such 
 things are to be found, keep up their authority 
 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 always a very great 
 regard to piety and truth ! There remains an- 
 other way of confuting testimonies, from contrary 
 external testimonies. 
 
 SECT. XIV. 
 
 An answer to the objection from external testi- 
 monies : where it is shewn that they make more 
 for these books. 
 
 But I confidently affirm, that there are no such 
 things to be found ; unless any one will reckon 
 amongst these, what is said by those who were 
 born a long while after, and they such who pro- 
 fessed themselves enemies to the name of Christ, 
 and who therefore ought not to be looked upon as 
 witnesses. Nay, on the contrary, though there is 
 no need of them, we have many testimonies which 
 confirm some parts of the history delivered in these 
 books. Thus, that Jesus was crucified, that mi- 
 emperor Adrian affirms; in Teste in pr. n. 81. A very 
 witnesses, we are to examine exact knowledge of all cir- 
 whether they offer one and cumstances is not necessary 
 thesame premeditated speech: in a witness. See Luke i. 56. 
 L. Testium D. de Testibus. iii. 23. John ii. 6. vi. 10, 19. 
 Speculator, lib. i. part iv. de xix. 14. 
 
r. I i. 
 
 ( I1KJSTIAN Itl.I.KilON 
 
 IM 
 
 raclcs were done by him and his disciples, both 
 Hebrews and Heathens relate. Most clear trsti- 
 monies of Josephus, published a little more than 
 forty years after Christ's death, are now extant, 
 conperning Herod] Pilate, Festus, Felix, John 
 the Baptist, Gamaliel, and the destruction of Je- 
 rusalem ; which are exactly agreeable to what we 
 find amongst the writers of the Talmud concern- 
 ing those times: the cruehy of Nero towards the 
 Christians is mentioned by Tacitus : and formerly 
 there were extant hooks of private persons, " such 
 as Phlegon, "and the public acts, to which the 
 Christians appealed ; •' wherein they agreed about 
 the star that appeared after the birth of Christ ; 
 about the earthquake, and the preternatural eclipse 
 
 n Such as VhU son, &c] 
 Bonk \iii. of 1 1 is (h run icon 
 or Olympiads, in these words, 
 " In the fourth year of the 
 " ccinl Olympiad, there hap- 
 •■ pened the greatest eclipse 
 ■• of the ~im that ever was 
 *' know it ; there was snch a 
 " darkness of night al the 
 " sixth hour of the doj , that 
 " the stars were seen in the 
 " heavens : and there was 
 " a great earthquake in Bi- 
 " thynia, which overturned 
 " a great p:irt of Nicsea." 
 These words arc to be seen in 
 Eusebius's and Jerom's Chro- 
 nienn. And Origen mentii 
 thr same thing, Tract, xxxv. 
 UpOB Matt and in his second 
 
 againet ( lelsus. 
 
 ° And I he public nets, 
 
 v e Tertullian's Apologj , c. 
 txi. '■ This event, w l.i h hue 
 " befallen the world, you find 
 
 •• related in vour mvsti' il 
 
 " books." 
 
 i 1 ll'licrnn they agreed, b\.c.~\ 
 ChalcidhlS the Flatonist, in 
 his ( lommentarj OQ TimSBUS : 
 " There is another more holy 
 " and more venerable liisti 
 " w hich relates the appear- 
 " apce of a oew star, not to 
 ■ foretel diseases and death, 
 
 " bat the descent of a venc- 
 
 '• rable God ; who was to 
 " preserve mankind, and to 
 '■ shew favour to the affairs 
 " of mortals; which star the 
 " wise men of Chaldae i bb- 
 " serving, as they travelled in 
 • the night, and being \ t ry 
 " well skilled in viewing the 
 " heavenl) bodies, thej are 
 •' said to hai e ( ought i 
 " tht" new birth of this < fod ; 
 " Dnd having found ih it Ma- 
 •■ j -t- in a child, they paid 
 •• him worship, and made 
 •■ strch vows as w 
 
 a God." 
 M 
 
162 OF THE TRUTH OF THE book hi. 
 
 of the sun at full moon, about the time that Christ 
 was crucified. 
 
 SECT. XV. 
 
 An answer 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 con- 
 tinued to be the same as they were at the begin- 
 ning. 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 
 transcribers, 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 
 
 a But it is very unreasonable, truth of the Christian reli- 
 
 &c] This is now very mani- gion, which was before br- 
 
 fest, from the most accurate lieved from the books of the 
 
 collection of the various read- New Testament, is on that 
 
 ings of the New Testament, account to be rejected ; nor 
 
 and especially from the edi- any that was before unknown, 
 
 tion of Dr. Mills. Though to be collected from the va- 
 
 there is a great variety, yet rious readings. And what is 
 
 no new doctrine can be raised said of the books of the New 
 
 from thence, nor no received Testament, the same we are 
 
 one confuted ; no history of to conceive said of the Old 
 
 any moment, in regard to the Testament. Le Clerc. 
 
skct. 15. CHRISTIAN RELIGION. 1<>3 
 
 observed, any tiling be alleged by tbose who lived 
 a long time after, and who shew the most cruel 
 hatred against those who were defenders 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 altered: because 
 he that affirms this, especially against a writing 
 which has been received so long and in so many 
 places, b ought himself to prove that which he 
 presumes. But that the folly of this objection may 
 more plainly appear, we will shew 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 
 wonderful harmony in the sense eveiy where. 
 Moreover, as soon as any of the apostles, or apo- 
 stolical men, published any thing, doubtless the 
 Christians took great care to have many copies of 
 it, as became pious persons, and such as were de- 
 sirous of preserving 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 
 language 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 
 
 b Ouzht himself to prove, &c] L. ult. < de Bdicto Divi 
 Adriani tollcndo. 
 
 M '2 
 
(64 OF THE TRUTH OF THE book in. 
 
 few private persons, but by the care of whole 
 churches, c can be corrupted. To which we may 
 add, that in the very next ages these books were 
 translated into the Syriac, Ethiopic, 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 Apostles themselves, 
 or their disciples, who quote a great many places 
 of these books in that sense which we now under- 
 stand them. Nor was there at that time any one 
 in the church of so great authority, as to have been 
 obeyed, if he had designed to alter any thing ; as is 
 sufficiently manifest from the liberty taken by 
 Irenseus, Tertullian, 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 judgment ; who, after a diligent enquiry, 
 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 
 
 c Can be corrupted. &c.] there corrupt their own co- 
 
 That is, so as that it should pies; as not only Marcion did, 
 
 run through all the copies, and hut also some library-keepers, 
 
 corrupt all the versions; for who had a better judgment; 
 
 otherwise wicked men, who as we have shewn in our Ars 
 
 are obstinately bent on their Critica, part iii. sect. i. ch. 14. 
 
 own opinions, may here and he Clerc. 
 
sect. LA I IllMM'l \\ RELIGION. 
 
 hence. And what we hinted concerning the Di- 
 vine Providence, relates as much to the principal 
 
 parts, as to the whole bonks; that it is not agree- 
 able thereto that God should suffer 50 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 hooks of the New 
 Testament, which, if they were alone extant, were 
 sufficient to teach us the true religion. 
 
 SECT. XVI. 
 The authority of the boohs 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 credibility of these 
 is built. That these books are theirs to whom 
 thev are ascribed, appears in the same manner as 
 we have proved of our books. And they, whose 
 nanus thev bear, were either prophets, or men 
 worthy to be credited; such as Es&as, who is 
 supposed to have collected them into one volume, 
 at that time when the prophets Haggai, Malachi, 
 and Zacharias, were vet alive. I will not here 
 repeat what was said before in commendation of 
 Moses. And not only that first part, delivered by 
 Moses, as we have shewn in the first book, but the 
 later history is confirmed by many Pagans. '' Thui 
 
 d Thus the Vhanlcian An- Soloruon and Hirom uiote 
 
 rials, &c] See what Joseph U9 to each other, Ihey may 
 
 cites out of them, book uii. he procured of the public 
 
 4>. 2. of his Ancient His- keepers of the Records at 
 
 tory ; where he adds, that if Tyrus. (We must be cau- 
 
 any one would see the co- tious how we believe this : 
 
 pies of those Epistles, which however, sec what I have said 
 
 M 3 
 
166 OF THE TRUTH OF THE book m. 
 
 the Phoenician Annals mention the names of David 
 
 upon 1 Kings v. 3.) There is 
 a remarkable place concern- 
 ing David, quoted by Jose- 
 phus, book vii. chap. 6. of his 
 Ancient History, out of the 
 fourth of Damascenus's His- 
 tory. " A long while after 
 " this, there was a certain man 
 " of that country, who was 
 " very powerful, his name 
 " was Adadus, who reigned 
 " in Damascus, and the other 
 ' ' parts of Syria, except Phce- 
 '■' nice : he waged war with 
 " David, king of Judaea, and 
 " having fought many bat- 
 " ties, the last was at Eu- 
 " phrates, where he was 
 " overcome : he was account- 
 " ed one of the best of kings, 
 "for strength and valour: 
 " after his death, his children 
 " reigned for ten generations, 
 " each of them continuing 
 " his father's government and 
 " name, in the same manner 
 " as the Egyptian kings are 
 " called Ptolemies. The third 
 " being the most potent of 
 " them all, being willing to 
 " recover the victory his 
 " grandfather had lost, made 
 " war upon the JVws, and 
 "laid waste that which is 
 *' now called Samaria." The 
 first part of this history we 
 have in 2 ^am. viii. 5. 1 Chron. 
 xviii. and the latter part in 
 1 Kings xx. where see Jose- 
 phus. This Adadus is called 
 by Josephus, Adar ; and A- 
 dores by Justin, out of Tro- 
 gus. Eusebius, in his Gospel 
 Prepar. book iv. chap. 30. tells 
 us more things concerning 
 
 David, out of Eupolemus. 
 And the forementioned Jo- 
 sephus, in the same chap, and 
 in his first against Appion, 
 brings this place out of Dius's 
 Phoenician History. " After 
 " Abibalus's death, his son 
 " Hirom reigned ; this man 
 " increased the eastern part 
 " of the city, and much en- 
 " larged the city ; and he 
 "joined Jupiter Olympius's 
 " temple to the city, which 
 *' before stood by itself in an 
 '* island, by filling up the 
 " space between ; and he 
 " adorned it with the gifts of 
 "gold offered to the gods; 
 " he also went up to Liba- 
 " nus, and cut down wood to 
 " adorn the temple with. And 
 " they say that Solomon, who 
 " reigned in Jerusalem, sent 
 '• riddles to Hirom, and re- 
 " ceived some from him ; and 
 " he that could not resolve 
 " the riddles, was to pay a 
 (l )ari?e stun or monev. After- 
 " wards Abdemonus, a man 
 " of Tyre, resolved the rid- 
 " dies that were proposed, 
 '* and sent others, which So- 
 " lomon not resolving, paid 
 " a large sum of money to 
 " Ilirom." He afterwards 
 adds a famous place of Me- 
 nander, the Ephesian, who 
 wrote the affairs of the Greeks 
 and Barbarians. " After Abi- 
 " balus's death his son Hi- 
 " rom succeeded in the go- 
 " vernment j he lived thirty- 
 " four years, and inclosed a 
 " large country, and erected 
 " the golden pillar in JupU 
 
SEC T. 
 
 16. 
 
 CHRISTIAN RELIGION. 
 
 167 
 
 and Solomon, and the league they made with the 
 
 " ter's temple. He afterwards 
 
 " cut down wood from the 
 " mountain called Li bat) US j 
 " cedar trees for the root 
 " of the temple, and pulled 
 " down the old temples, and 
 '• built new. He consecrated 
 " the grove of Hercules 
 " and Astartc. lie first laid 
 " the foundation of Hercu- 
 •' les's in the month Peri- 
 " tius, and afterwards Astar- 
 " te's, about the time that 
 '• he invaded the Tityans for 
 " not paying tribute, and re- 
 " turned after having reduced 
 " them. About this time, 
 " there was one Ahdemonus, 
 " a young man, who over- 
 " came, in explaining the rid- 
 " dies proposed by Solomon, 
 " the king of Jerusalem. The 
 " time from this king, to the 
 " building of Carthage, is 
 " reckoned thus: After Hi- 
 " rom's death, Beleazar his 
 " son succeeded in the king- 
 " dom ; who lived forty-three 
 "years, and reigned seven. 
 " After him was his son Ab- 
 M dastratus, who lived tw enty- 
 " nine years, and reitrned nine. 
 " This man was slain by the 
 " four children of his nurse, 
 " who laid in ambush for him; 
 " the eldest of which reigned 
 " twelve years. After these 
 " was Astartus, the son of 
 " Delaestartus, who lived fifty- 
 " four years, and reigned 
 •' twelve. After him came 
 " his brother Asergmus, who 
 " lived fifty-four \ears and 
 " reigned nine : this man 
 " was killed by his brother 
 
 " PheleteSj who seized the 
 " kingdom, and reigned eight 
 
 " months ; he lived fifty 
 •• rears: he was slain by Ith©« 
 
 " balus, the priest of \-tartc, 
 
 " who reigned thirty-two 
 " years, and li\ed -ixtv-oight. 
 " He was succeeded by his 
 "son Badezorus, who lived 
 " forty-five years, and reigned 
 " six. His successor was Mat- 
 " genius his son, who lived 
 " thirty-two rears, and reign- 
 " ed nine. He was succeeded 
 " by Pygmalion, who lived 
 " fifty-six yearn, and reigned 
 " forty-seven. In his seventh 
 " year, his sister, who fled 
 " from him, built the city of 
 " Carthage in Libya." Theo- 
 philus Antio. hen us, in his 
 third book to Autolyehus, has 
 set down this place of Menan- 
 der. but has contracted it. 
 Tertullian, in his Apology, ch. 
 19. saj 9, " We must look into 
 " the record- of the most an- 
 " cient nation-, Egyptians, 
 " Chald.-eans, Phoenicians, by 
 " whom Wfl are supplied with 
 
 " knowledge SuchasMane- 
 " thon the Egyptian, or lie- 
 " rosus the Chaldsean, ox Hi- 
 " rom the Phoenician, king 
 " of Tyre ; and their follow* 
 " ers, Mendesus, Ptolemseas, 
 " and Menander the Bphe- 
 " sian, and Demetrius Pha- 
 " lereus, and Hint; Jub i, and 
 '• kppinn, and Th tllllS." This 
 Ilirom, ami Solomon, who 
 was cotemporan with him, 
 arc mentioned also by Alex- 
 ander Polyhister, Menander, 
 l'crgamcnus, and Laetus in 
 
 M 4 
 
168 
 
 OF THE TRUTH OF THE 
 
 BOOK III. 
 
 Tyrians. And Berosus, as well as the Hebrew 
 
 the Phoenician accounts, as 
 Clemens affirms, Strom, i. 
 whence we may correct Ta- 
 tian, who wrote Xouto; ductus, 
 for Aou-.o; Lcetus, who is re- 
 ported to have translated into 
 Greek, what Theodotus, Hyp- 
 sicrates, and Mochus wrote 
 about Phoenicia. The memory 
 of Hazael king of Syria, 
 whose name is in 1 King's 
 xix. 1.5. 2 Kings viii. 13. xii. 
 17. xiii. 3, 24. is preserved at 
 Damascus, with divine wor- 
 ship, as Josephus relates, book 
 ix. ch. 2. of his Ancient His- 
 tory. The same name is in 
 Justin, out of Trogus. Con- 
 cerning Salman asar, who car- 
 ried the ten tribes into cap- 
 tivity, as it is related in 2 
 Kings xvii. 3, &c. and who 
 took Samaria,' 2 Kings xviii. 
 9. there is a place of Men an - 
 der the Ephesian, which I 
 mentioned before in Jose- 
 phus, book ix. ch. 14. " Elu- 
 " lceus reigned thirty-six 
 " years : this man with a fleet 
 " reduced the Citteeans, who 
 " revolted from him. But 
 " the king of Assyria sent an 
 " army against them, and 
 ** brought war upon all Phoe- 
 " nicia ; and having made 
 " peace with them all, re- 
 " turned back again. But 
 " Sidon, Arce, Palaetyrus, and 
 " many other cities, who had 
 " yielded themselves to the 
 ff king of Assyria, revolted 
 " from the Tyrian govern - 
 " ment ; yet the Tyrians not 
 " submitting, the king of 
 " Assyria returned upon them 
 
 " again, after he had received 
 " from the Phoenicians sixty 
 " ships and eight hundred 
 " rowers. Against which the 
 " Tyrians coining 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 draw- 
 '.' ing any ; and this they did 
 " for five years, and they were 
 '•' forced to drink out of wells 
 " which they digged." Jose- 
 phus adds in the same place, 
 that Salmanasar, the name of 
 this king, remained till his 
 time in the Tyrian records. 
 Sennacherib, who subdued 
 almost all Judaea, except Je- 
 rusalem, as it is related, 2 
 Kings xviii. 13. 2 Chron. 
 xxxii. 1. Isaiah xxxvi. 1. his 
 name and expeditions into 
 Asia and Egypt are found in 
 Berosus'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 Ara- 
 bians and Assyrians. Bala- 
 dan king of Babylon is men- 
 tioned in 2 Kings xx. 12. and 
 Isaiah xxxix. And the same 
 name is in Berosus's Babylo- 
 nics, as Josephus testifies in 
 his Ancient History, book x. 
 chap. 3. Herodotus mentions 
 

 bbct. n>. < HRISTI v\ RELIGION. 
 
 books, mention ' Nabuchadonosor, and other 
 
 thebattlein Ma nwhu h 
 
 Nechao king of Egypt over- 
 came the. lew sj (which historj 
 is in 2 Chron. xxxv. 22. Zei h. 
 \ii. 1.) in the foresaid second 
 bookj in these words : '• and 
 •■ Necho encountered the Sy- 
 " rians" (for. so Herodotus al- 
 ways calls the Jew s,asdoothers 
 also) " in ;i land battle, and O- 
 
 '• vercametheminMagdolus. ' 
 
 . ,&C.] < nii- 
 
 cerning him, Josephua has 
 preserved n- a place of Bero- 
 -u- in the tenth of his Ancient 
 
 J i i-lor\ . and in Ids fir-t book 
 inst Appion ; which may 
 bo compared with BusebiuSj 
 who in Ida Chronicon about 
 these times, and in Ids Prepar. 
 book ix. cliap. 4<>, and 41. 
 produce- this and the follow- 
 ing place of Vbydenus. "Na- 
 " bopallasarus Ins father, 
 "hearing that he, who was 
 " appointed governor over 
 Egypt, and the places about 
 " Cuio-^'vri i and Phoenice, 
 " had revolted, being him 
 " unable to bear hardships, 
 •' he invested his BOO Na- 
 
 • buchadonosor, who was a 
 " young man, with part of 
 " his power, and sent him 
 " against him. And Xabu- 
 " chadonosor, coming to a 
 '• battle with the rebel, smote 
 
 • him, and took him, and rc- 
 " duced the whole land to his 
 " subjection again. It hap. 
 ■• pened about this time, th il 
 
 ' bis father Nahopallasarus 
 " fell ^ick, and died, in the 
 " city of Babylon, after he 
 " had reigned twenty-nine 
 
 ir-. Nabuchadonosor in 
 •• a little time hearing of the 
 •• death of Ins father, alter he 
 " Lad pul in oid r hi- affairs 
 " in Egypt, and the rot of 
 '• the country, and committed 
 •■ to Mime of his friends the 
 •• power over thecaptivesof the 
 •• Jews, Phoenii inns, Sj nans, 
 •■ and tlit- people about Egypt . 
 
 ' • and ord' r< d i \ ei v tiling 
 " thai w a- left of any USC to 
 
 " be com eyed to Bab) Ion, he 
 •• himself with a lew came 
 " through the wilderness to 
 ■• Babylon; where he found 
 •• affairs settled by the Chal- 
 " dss in-, and the ^o\ernmcnt 
 •• maintained under one of 
 " the most eminent amongst 
 " them, so that he inherited 
 " his father's kingdom entire; 
 " and having taken a view of 
 " the capti\ es, he ordered 
 " them to be dispersed by co- 
 " lonies, throughout all the 
 ■• proper places in the country 
 " about Babylon. And he 
 " richly adorned the temple 
 " of Belus, and others, with 
 " the spoils of tin 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 be turned 
 " out of its course, to assault 
 
 " the city. I le also eneoiii- 
 " passed the city with three 
 " walls within, and three 
 " without, BOme made of 
 " tile and pitch, other- <>f 
 " tile alone. 1 he city being 
 " thus well walled, and the 
 " gates beautifully adorned 
 
170 
 
 OF THE TRUTH OF THE 
 
 BOOK III. 
 
 " he added to his father's pa- 
 ** lacea ne\vone,farexceeding 
 " it in height and costliness ; 
 " to relate the particulars of 
 <c which would be tedious. 
 " However, as exceeding 
 " great and beautiful as it 
 " was, it was finished in fif- 
 " teen days ; on this palace 
 " he built very high walls of 
 " stone, which to the sight 
 " appeared like mountains, 
 " and planted them with all 
 " sorts of trees, and made 
 <f what they call a pensile 
 " garden for his wife, who 
 " was brought up in Media, 
 <e to delight herself with the 
 " prospect of the mountain- 
 " ous country. After he had 
 " bea;un the forementioned 
 " wall, he fell sick and died, 
 " having reigned forty-three 
 <c years." This wife of Na- 
 buchadonosor is Nitocris, ac- 
 cording to Herodotus, in his 
 first book, as we learn from 
 the great Scaliger, in his fa- 
 mous Appendix to the Emen- 
 dation of time. These things 
 are explained by Curtius, in 
 his fifth book, to which I 
 refer you ; and partly by 
 Strabo, book xv. and Diodo- 
 rus, book ii. Berosus, out 
 of whom we have quoted 
 these things, and those be- 
 fore, was the priest of Belus, 
 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 predic- 
 tions. This is mentioned by 
 Pliny, book vii. chap. 37- of 
 his Natural History. Athe- 
 naeus, in his fifteenth, calls 
 
 his book Babylonica. Tatian 
 (who himself also affirms, 
 that Berosus mentions Na- 
 buchadonosor) and Clemens 
 call it Chaldaica. King Juba 
 confesses, that he took out 
 hence what he wrote con- 
 cerning the affairs of Syria, 
 as Tatian observes. He is 
 also mentioned by Vitruvius, 
 and by Tertullian in his Apo- 
 logy, and by the writer of the 
 Alexandrian Chronicon. Eu- 
 sebius, both in his Chroni- 
 con, and in the end of the 
 ninth of his Preparat. tells us, 
 that Nabuchadonosor is men- 
 tioned also in Abydenus, who 
 wrote of the Assyrians : the 
 words are these : " Mega- 
 " sthenes says, that Nabucho- 
 " drosorus was stronger than 
 " Hercules, and waged war 
 " against Libya and Iberia, 
 " and having overcome them, 
 " he planted them in several 
 " colonies on the right shore 
 " of the sea. And the Chal- 
 " daeans relate moreover con - 
 " cerning him, that as he was 
 '* going into his palace on a 
 " certain time, he was in- 
 " spired by a God, and spake 
 " the following words : I Na- 
 " buchodrosorus foretel a sad 
 " calamity that will befal you, 
 " O Babylonians ; which nei- 
 " ther Belus, 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 ; Medus, the 
 " glory of the Assyrians, will 
 " also help to do this. 1 wish 
 " that before he betrays his 
 
SKCT. 16. 
 
 CHRISTIAN RELIGION. 
 
 171 
 
 " countrymen, some Charyb- 
 " dis, (>r sea, would Bwallow 
 " him up, and destroy him ; 
 " or that he were directed 
 " another way, through the 
 " wilderness, where there are 
 " no cities, or footsteps of 
 " men, where the wild beasts 
 " feed, and the tiirtis fly 
 " at)out : tliat he might wan- 
 u der solitary amongst the 
 " rocks and dens ; and that 
 " a happy end had overtaken 
 " me, before tliese things 
 " were put into my mind. 
 " Having prophesied this, 
 " he suddenly disappeared." 
 Compare this last with that 
 which is said of this Nabu- 
 chadonosor.in the book of Da- 
 niel ; the first out of Mega- 
 sthenes, we have also in Jose- 
 phus, book x. chap. 11. of his 
 Ancient History j and he says 
 it is in the fourth of his Indian 
 History. Eusehiu-, likewise has 
 this concerning Nahuchado- 
 nosor, out of Abydenus : " It 
 " is reported (of the place 
 " where Babylon Btands) that 
 " at first it was all water, 
 " called sea, but Belus drain- 
 " ed it. and allotted to every 
 " one his portion of land, and 
 "encompassed Babylon with 
 " a wall, which time his worn 
 •* out. lint Nabuchadonosor 
 " walled it again, which re- 
 " mained till the Macedonian 
 "empire; and it had Brazen 
 " gates." And a little af- 
 ter: " When Nabuchadonosor 
 " came to the government, in 
 " fifteen days' time, he walled 
 " Babylon with a triple Wall, 
 •' and he turned out of their 
 " course the rivers Armacale 
 
 " and AcracanuS, which is an 
 '' arm of Euphrates. And 
 
 •• for the 1 i'y of the Sippare- 
 •• ni ins, he digged ■ pool 
 •• forty furlongs round, and 
 
 " twenty fathoms deep ; and 
 " made sluices to open, and 
 " water the fields : they call 
 " them guides to the aque- 
 " ducts. He also built up a 
 " wall to exclude the Red sea; 
 " and he rebuilt TeredOnj to 
 " hinder the incursions of the 
 ** Arabians ; and he planted 
 " his palace with trees, called 
 " the pensile gardens." Com- 
 pare this with Dan. iv. 30. 
 And Strabo, book xv. quotes 
 these words also out of the 
 same Megasthenes. " Na- 
 " buchadonosor, whose fame 
 " amongst the Chaldacans 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. Diocle9 in 
 the second of bis Persian His- 
 torv, and Philostratus in that 
 of the Indians and Phoeni- 
 cians, vn ho says that Tyre was 
 besieged by him thirteen 
 vears, as Josephus tells us, 
 in the forccited place of his 
 Ancient History, and in his 
 first book against Appion, 
 where he quotes the follow- 
 ing words out of the public 
 acts of the I'hcrnicians. 
 " When Ithobalns was king, 
 " Nabuchadonosor besieged 
 " Tyre thirteen years. After 
 " him.B.tal reigned ten years , 
 " after him, Judge^ hit.' ap- 
 " pointed to govern Tyre , 
 " Eccibalu . the BOO of Bas • 
 
172 
 
 OF THE TRUTH OF THE 
 
 BOOK III, 
 
 Chaldaeans f . Vaphres^ the king of Egypt in Jere- 
 
 u lacus,twomonths; Chelbes, 
 " the son of Abdaius, ten 
 if months; Abbarus, the high- 
 " priest, three months; Mut- 
 " gonus and Gemstratus, the 
 " sons of Abdelinus, were 
 ''judges six years; betwixt 
 " whom Belatorus reigned 
 " one. After his death they 
 " sent and fetched Cerbalus 
 " from Babylon ; he reigned 
 <f four years. After his death 
 " they sent for his brother 
 " Hirom, who reigned twenty 
 " years. In his time Cyrus the 
 " Persian flourished." For 
 the exact agreement of this 
 computation with the saered 
 books, see Josephus in th e fore- 
 cited book against Appion : 
 where follows in Josephus 
 these words concerning He- 
 cata;us. " The Persians," says 
 he, " drew many millions of 
 " us to Babylon." And con- 
 cerning the war of Sennache- 
 rib, and Nabuchadonosor's 
 captivity, see the place of De- 
 metrius in Clemens, Strom, i. 
 Hecataeus's authority is very 
 little to the purpose, because 
 he is a spurious writer. See 
 Ger. J. Vossius upon theGreek 
 historians. Le Clerc. 
 
 f And other Chaldccans , &c] 
 After the foreeited words of 
 Berosus, follow these, accord- 
 ing to Josephus, in both the 
 places now mentioned. " His 
 " son Evil maradoch was made 
 " head of the kingdom ; he 
 <( managed affairs unjustly 
 " and wantonly ; after he 
 " had reigned two years, he 
 " was treacherously slain by 
 
 " Neriglissoroorus, who mar- 
 " ried his sister : after his 
 " death, Neriglissoroorus, 
 " who thus killed him, pos- 
 " sessed the government, and 
 " reigned four years. His son 
 " Laborcsoarehodus a youth, 
 ''reigned nine months; but 
 " because there appeared in 
 " him many evil dispositions, 
 " he was slain by the trea- 
 " chery of his friends. After 
 " his death, they who killed 
 " him agreed to devolve the 
 " government upon Nabon- 
 " nedus,a certain Babylonian, 
 " who was also one of the 
 " conspirators. In this reign, 
 " the walls of the city Baby- 
 " Ion, along the river, were 
 " beautified with burnt brick 
 " and ])itch. In the seven- 
 " teenth year of his reign, 
 " Cyrus came out of Persia 
 " with a great army, and hav- 
 " ing subdued all the rest of 
 " Asia, he came as far as Ba- 
 " bylon ; Nabonnidus, hear- 
 " ing of his coming, met him 
 " with a great army also, but 
 " he was overcome in the bat- 
 " tie, and fled away with a 
 " few, and shut up himself 
 " in the city of the Borsip- 
 " peni. 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 j 
 " and went from thence to 
 " Borsippus, to besiege Na- 
 " bonnidus ; but he not 
 'f enduring the siege, yield? 
 
6EI r. 16. 
 
 i HRIST1 V 1 !;! I.KilOX. 
 
 
 miab, ; is the same with Apnea in Herodotus. 
 And the Greek books ' are filled with Cyrus and 
 
 " cil himself immedial 
 •• whereupon Cyrus tre ite I 
 '• him kind!) . and gi\ ing him 
 
 ( armania to dwell in, lie 
 •• sent him out of Babylonia ; 
 •• and Nabonnidus passed the 
 " remainder of his days in that 
 '• country, and died there." 
 Eusebius, in the forem 
 tioned place, has preserved 
 the follow ing woj \ii\ - 
 
 denus, immedi itelyaftertl 
 now quoted concerning Na- 
 buchadonosor : " After him 
 " reigned his son Evilmaru- 
 " ntchus : his wife's brother 
 '•' Nerigtasarus, who slew 
 "• him, left a ;on, whose 
 •■name was Labossoarascos. 
 •' He dying bya violent death, 
 " they made Nabannidacbus 
 '• king, who Was not related 
 i him. Cyrus, when he 
 
 • tok Babylon, made this 
 '• man govern ir of C'artna- 
 '• nia." This Bi ilmcrodai h 
 rentioned b] name in S 
 Kings xxv. '27. Concerning 
 the S aliger. '1 hat of 
 
 lakiogBabylon agi 
 with this of Herodotus . " So 
 "" < yrus made an irruption 
 - Babylon : and the 
 '• Babylonians having ; 
 
 an ;:■ \pccttd 
 
 - soon as Ir- ap- 
 
 bed the city, the Baby- 
 
 f night with him ; 
 
 .- !\ c from 
 
 •aten, they '-hut 
 
 es up i:i the citv." 
 
 ' with the Bfty- 
 
 < f Jeremiah, 31. 
 
 Concerning the Bight at 15or- 
 
 sippe, see Jeremiah li. 30" 
 < the drying up the 
 
 river's channel, Herodotus 
 agrees with Jeremiah li. 32. 
 The words of Herodotus are, 
 •• lie divided the riser, bring- 
 •• ing it to a standing lake, 
 I that he made the ancient 
 
 " current passable, having 
 " dil erted the river." It is 
 worth considering, whether 
 what Diodorus relates in his 
 second hook concerning Be- 
 lesis the Chaldajan, may not 
 have respect to Daniel, whose 
 name in Chaldee was Belta- 
 shazzar, Dan. i. 7- The truth 
 of what we read in Scripture, 
 concerning the Chaldaean 
 kings, is strongly confirmed 
 by the chronology of the 
 astronomical canon of Nabo- 
 nassar. a- you may see in Sir 
 John Marsham's Chronolo- 
 J (anon. Le Clcrc. 
 
 s Vaphres the king oj Egypt, 
 &c] So the Seventy and Euse- 
 bius translatethel lebrew word 
 ytfinChtphrt . He was contem- 
 porary with Nabucbadonosor. 
 
 '' Is (lie s';,,ic with Aptxtt \n 
 Hi ,. dotus, &c] Book ii. 
 
 ! Art filled with Cyrus, &c] 
 the | he idy quoted : 
 
 and Diodorus Siculus, book 
 ii. and ( tesios in hi-- P 
 and Justin, I <>'. i. chap 
 and the following. Tin 
 
 foundation of I apU oi 
 
 laid in Cyru 
 ad was Bnished in 
 
 irding to I 
 .s Theophilus Antio- 
 aus pro\ 
 
174 OF THE TRUTH OF THE book at. 
 
 his successors k 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 that we above took 'out of Strabo 
 and Trogus. But there is no reason for us Chris- 
 tians to doubt of the credibility of these books, 
 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 be proved or made credible, that 
 after Christ's time, the Scripture should be cor- 
 rupted 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 after- 
 
 k Down to Darius, &c/] Ca- Appion, took a famous de- 
 
 domannus. See the foremen- scription of the city and tem- 
 
 tioned persons, and zEschy- pie of Jerusalem ; which place 
 
 lus's Account of Persia, and we find in Eusebius, b. ix.c. 4. 
 
 the writers of the affairs of of his Gospel Preparation ; 
 
 Alexander. In the time of and in each of them there is a 
 
 this Darius, Jaddus was the place of Clearchus, who com- 
 
 high- priest of the Hebrews, mends the Jewish wisdom, 
 
 Nehem. xii. 22. the same that in the words of Aristotle. And 
 
 went out to meet Alexander the Josephus, in the same book, 
 
 Great, according to the rela- names Theophilus,Theodoret, 
 
 tion of Josephus, in his An- Mnaseas, Aristophanes, Her- 
 
 cient History, book xi. 8. At mogenes,Euemerus,Conoron, 
 
 this time lived Heeataeus Ab- Zopyrion, and others, as per- 
 
 derita, so famous in Plutarch, sons who commended the 
 
 in his book concerning Isis ; Jews, and gave testimony 
 
 and Laertius in Pyrrho ; he concerning the Jewish affairs, 
 
 wrote a single book concern- ' Out of Strabo and Trogus. 
 
 ing the Jews, whence Jose- &c] Book i. 
 phus, in book ii. against 
 
SECT. It). 
 
 CHRISTIAN RELIGION. 
 
 re- 
 
 wards the other two. And many of these fixed 
 themselves in foreign countries, after they had a 
 permission from Cyrus to return ; "' the Mace- 
 donians invited them into Alexandria with great 
 advantages ; the cruelty of Antiochus, the civil 
 war of the Asmomei, and the foreign wars of 
 Pompey and SossiUS, scattered a great many; "the 
 country of Cyrene was filled with Jews; ° the 
 cities of Asia, •' Macedonia, q Lycaonia, ' and the 
 isles of Cyprus, "and Crete, and others, were full 
 of them; and that there was a vast Dumber of them 
 Mn Rome, we learn from u Horace, * Juvenal, and 
 
 m The Macedonians invited 4, 5, 6, 7, 8. xviii. 10. And 
 them, &c] Hecatsus, tran- the Jewa were free of Alex- 
 scribed by Josephus, in his andria, Josephus xiv. 17. 
 lirst book against Appion, n The country of Cyrene was 
 
 speaking of the Jews, " Not a tilled with Jews, &c] See Jose- 
 1 few," (viz. thousands, as phus book xvi. 10. of his 
 appears from the foregoing Ancient History. Acts vi. 9. 
 
 xi. 20. 
 
 ° The cities of Asia, &c] 
 Josephus xii. 3. xiv. 17- xvi 
 4. Acts xix. 
 
 p Macedonia, &c.J Acts xvii. 
 *> Lycaonia, &c] Acts xiv. 
 19. 
 
 r And the isles of Cyprus, 
 &c] Acts xiii. 5. 
 
 ? And Crete, &c] Acts ii. 11. 
 1 In Rome, &c] Josephus 
 wiii. "». of his Ancient His- 
 tory. Acts xviii. 2. xxviii. 17. 
 
 " Horace, &c] Book i. 
 Sat. iv. 
 
 words,) " after the death of 
 ■' Alexander, went into Egypt 
 "■ and Phoenicia, by reason of 
 " the com motions in Syria. "To 
 which we may add that of 
 Philo against FlaccuS; "There 
 " are no less than ten hun- 
 " dred thousand Jews, inhn- 
 '• bitants <>t* Alexandria, and 
 "• the country about it, from 
 n the lower parts of Libya, 
 " to the borders of Ethio- 
 ** pia." See moreover Jose- 
 phus, book xii. chap. 2, S, and 
 the following; book xiii. ch. 
 
 For we are many. 
 
 And, like the Jews, will force you to our tide. 
 And Sat. v. 
 
 Let circumcised Jews believe it. 
 
 And Sat. ix. 
 
 ThU II the thirtieth sabbath, &c 
 
 * Jsn e m U, &c] Sat. ix. 
 
 Some are of parents born, whosabbaltli ' <■ I 
 And what follow*. Sr\t. xiv. 
 
176 
 
 OF THE TRUTH OF THE 
 
 DUOK III. 
 
 >' Martial. It is impossible that such distant 
 bodies of men should be imposed upon by any art 
 whatsoever, or that they should agree in a falsity. 
 We may add further, '■ that almost three hundred 
 years before Christ, by the care of the Egyptian 
 kings, the Hebrew 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 : 
 
 f Martial, &c] IV. 4. 
 
 The sabbath-keepers' fasts. 
 
 And in other places ; as vii. Rutilius, book i. of his Iti- 
 29, and 34. xi. 95. xii. 57. nerary: 
 To which we may add that of 
 
 J wish Jud&a ne'er had been subdWd 
 By Pompey's war, or Titus's command: 
 The more suppress' d, the dire contagion spreads ; 
 . The conquer'd nation crush the conqueror. 
 
 Which is taken out of Seneca, 
 who said of the same Jews, 
 " The customs of the most 
 " wicked nation have pre- 
 " vailed so far, that they are 
 " embraced all the world over; 
 " so that the conquered give 
 " laws to the conquerors." 
 The place is in Augustine, 
 book vi. chap. 11. 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 Cato Major 
 blamed Socrates. To which 
 may be added the testimony 
 of Philo, in his Embassy, on 
 the vast extent of the Jewish 
 nation. " That nation con- 
 
 " sists of so great a number 
 " of men, that it does not, 
 " like other nations, take up 
 " one country only, and con- 
 " fine itself to that ; but pos- 
 " sesses almost the whole 
 " world ; for it overspreads 
 " every continent and island, 
 " that they seem not to be 
 " much fewer than the inha- 
 " bitants 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." 
 
 z That almost three hundred 
 years, &c] See Aristaeus and 
 Joscphus, book xii. 2. 
 
SECT. lb. 
 
 v HRISTIAN RELIGION. 
 
 177 
 
 and the same books were translated into Chaldee, 
 
 and into the Jerusalem language, that is, half 
 Syriac, 'partly a little before, ''and partly a little 
 after Christ's time. After which followed other 
 
 Greek versions, that of Aqnihi, Symmachus, and 
 Theodotion ; which Origen, and others after him, 
 compared with the Seventy interpreters, and found 
 no difference in the history, or in any weighty 
 
 matter-. Philo flourished in Caligula's time, and 
 Josephus lived till Vespasian's, Each of them 
 quote out of the Hebrew hooks the same things 
 that we find at this daw By this time the Chris- 
 tian religion began to be more and more spread, 
 'and many of its professors were Hebrews : ''' many 
 had studied the Hebrew learning, who could very 
 easily have perceived and discovered it, if the Jews 
 had received any thing that was false, in any re- 
 markable subject ; 1 mean, bv 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 sav of falsity, but) of negligence, 
 in relation to these books ; c because they used to 
 
 a Partly a little before, &c "J 
 By Onkelos, and perhaps by 
 Jonathan. 
 
 b And partly a little after, 
 &c] By the writer of the 
 Jerusalem Tartrum, and by 
 Josephus Caecus, or by him, 
 whoever lie was, one mi'.n 
 or many, who translated Job, 
 P-alms, Proverbs, and wli.it 
 they call the Hagiography. 
 
 c And many <<f its pre 
 tors tcere Hebrews, ecC.] Or 
 next to Hebrews, at Justin, 
 
 who was a S.imaritan. 
 
 d Many had studied the He- 
 brew learning, &c] AsOrigen, 
 Epiphanins, and especially 
 Jerom. 
 
 e Because they used to tra<i- 
 scribe, &e.~J Josephus in his 
 lir-t bonk against Appion. 
 " It is very manifest, !•> our 
 " deeds, how much credit we 
 " irive to our o->. n writin j 
 " for after BO main ag » p 
 " no one baa presumed to 
 " add. take aWB) , or chai 
 
178 OF THE TRUTH OF THE book hi. 
 
 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 Chris- 
 tians 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 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. 
 
 " any thing." See the law, thought. This is evident 
 
 Deut. iv. 2. and the Talmud, from Lud. Capellus's Critics 
 
 inscribed Shebuoth. (We are upon the Bible, and from the 
 
 to understand this of the time commentaries of learned men 
 
 after the Massora ; for it was upon the Old Testament, and 
 
 otherwise before, in the time likewise from Grotius's own 
 
 of their Commonwealth; and annotations. And we have 
 
 after it was overturned by also shewn it to be so on the 
 
 the Chaldaeans, they were not historical books of the Old 
 
 so accurate as is commonly Testament. Le Clerc.) 
 
skct. 1. CHRISTIAN RELIGION. i:< 
 
 BOOK IV. 
 
 SECT. I. 
 
 A particular confutation of the religions that 
 differ from Christ in nit y. 
 
 I HE fourth book (beginning with that pleasure 
 men for the most part take at the sight of other 
 men's danger, when they themselves are placed 
 out of the reach of it) shews, that the principal 
 aim of a Christian ought to be, not only a satis- 
 faction upon his having found out the truth him- 
 self, but also an endeavour to assist others, who 
 wander in various crooked paths of error, and to 
 make them partakers of the same happiness. 
 Ann this wc have in some measure attempted to 
 do in the foregoing books, because the demon- 
 stration 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 Mahometanism, for in- 
 stance, besides that which is common 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, beseeching our readers 
 to free their judgment from all passion and preju- 
 dice, which clog the understanding; that they may 
 the more impartially determine concerning what is 
 to be said. 
 
 n 2 
 
180 
 
 OF THE TRUTH OF THE 
 
 BOOK IV. 
 
 SECT. II. 
 
 And first of Paganism. That there is but one 
 God. That created beings are cither 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 
 
 a Lest they fall into great 
 danger, &c] 2 Cor. xi. 14. 
 Porphyry, in his second book 
 about abstaining from eating 
 animals, says, that "' by those 
 " who are opposite (to the 
 '•' gods) all witchcraft is per- 
 " formed ; for both these and 
 " their chief are worshipped 
 " by all such as work evil 
 " upon men's fancies, by 
 ". enchantments ; for they 
 '.' have a power to deceive, 
 " by working strange things: 
 " by them evil spirits pre- 
 " pare philtres and love po- 
 " tions ; all incontinence, and 
 " love of riches and honour, 
 " and especially deceit, pro- 
 '•' ceed from them ; for it is 
 " natural for them to lie : 
 " they are willing to be 
 " thought gods, and the 
 " highest of them in power 
 " to be esteemed God." And 
 afterwards concerning 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 daemons, 
 " 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 these, 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 ; they 
 " are filled with pride, and 
 " delight in perfumes and 
 " sacrifice." And Arnobius, 
 book iv. against the Gentiles; 
 " Thus the magicians, bre- 
 " thren to the soothsayers in 
 " their actions, mention cer- 
 " tain beings, opposite to 
 " God, who often impose 
 
SECT. 
 
 I HRISTIAN RELIGION. 
 
 
 into great danger, by entertaining enemies instead 
 of friends ; deserters instead <»i ambassadors. And 
 reason also requires that there should he 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 expect from any of them, and 
 what honour the supreme King would have us pay 
 to them. All which things being wanting in their 
 
 DC D 
 
 religion, it sufficiently appears from thence that 
 there is nothing of certainty in it ; and it would 
 be much safer for them to betake themselves to the 
 worship of the one supreme God ; b which even Plato 
 owned to be the duty of a wise man ; because as 
 good beings are the ministers of the supreme God, 
 r they cannot but be assisting to such as are in 
 favour with him. 
 
 SECT. III. 
 
 A proof that evil spirits were worshipped by t/u 
 heathen, and the unfitness of it shewn. 
 
 Bit that the spirits to which the heathen paid 
 their worship were evil, and not good, appears 
 from many substantial arguments. First, (1 because 
 they did not direct their worshippers to the wor- 
 ship of the supreme God ; but did as much as they 
 
 " upon men for true gods. 
 And these are certain spi- 
 " rits of grosser matter, who 
 " feign themselves to be 
 " gods." N<>t to transcribe 
 too much, \\c find something 
 to the same purpose in Jam- 
 blichus, concerning the \\- 
 gyptian mysteries, f/ook iii. 
 ch. 31. and book iv. cb. 7, 13. 
 J f Inch even Plato owned, 
 &cl " Jupiter is worshipped 
 
 " by us, and other gods bj 
 " others." The w Ords ore 
 quoted by (Jrigen, in his 
 eighth book against Celsus. 
 
 c They cannot but be assist- 
 ing, fa j This is very well 
 prosecuted by Arnobias, b. iii. 
 
 d Becaust they dul not di- 
 rect, &c.] Tli- - rerj '.veil 
 treated of by Augustin, bnok 
 \ i hap. ii. I0j 19. of his 
 ( ity of God. 
 
1S2 OF THE TRUTH OF THE book iv. 
 
 could to suppress such worship, or, at least, were 
 willing in every thing to be equalled with the su- 
 preme God in worship. Secondly, because they 
 were the cause of the greatest mischiefs 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 religion so 
 disagreeable in its rites, but they admitted it into 
 their society, as the Egyptian, Phrygian, Greek, 
 and Tuscan rites at Rome; e yet the Jews were 
 every where ridiculed, as appears from their satires 
 and epigrams, f and were sometimes banished ; g and 
 the Christians had moreover the most cruel pu- 
 nishments inflicted upon them ; for which there 
 can be no other reason assigned, but because 
 these two sects worshipped one God, whose ho- 
 nour the. gods they established opposed, being 
 more jealous of him than of one another. Thirdly, 
 from the manner of their worship, such as is un- 
 worthy of a good and virtuous mind ; h by human 
 blood, ' by men's running naked about their tem- 
 
 e Yet the Jews were every 5. Tacitus, Annal. ii. Seneca, 
 
 where ridiculed, &c/] " As Epist. cix. Acts xviii. 1. Sue- 
 
 " being cropt, circumcised, tonius in Tiberius, cb. xxxvi. 
 " sabbath-keepers, worship- s And the Christians had 
 
 " pers of the clouds and hea- moreover, &c] Tacitus, An- 
 
 <e vens, merciful (o swine." rial. xv. to which that of Ju- 
 
 f And igere sometimes ha- venal relates : 
 nished, &c.[] Josepbus xviii. 
 
 — You like a torch shall hum, 
 
 As they who flaming stand, stifled with smoke, 
 
 And with their body's print have marked the ground. 
 
 11 By human blood, &c] See * By men's running naked 
 what was said of this, book ii. about, &c] As in their rites 
 
SECT. 3. 
 
 CHRISTIAN RELIGION. 
 
 is., 
 
 pies, k by games anil dancings, filled with unclean- 
 ness ; such are now to be Been amongst the 
 people of America and Africa, who are over- 
 whelmed 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 ; ' as the Arimanes of the 
 Persians, the Cacodremons of the Greeks, '"and the 
 Vejoves of the Latins ; and some of the Ethio- 
 pians 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 acknowledge to be 
 in him whom you worship ; which, if it be paid to 
 an evil spirit, is false and counterfeit, and com- 
 prehends 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 imagine that a good 
 God will not revenge this, because that is not 
 agreeable to his goodness ; " for clemency, if it be 
 reasonable, hath its proper bounds ; and where the 
 crimes are very great, justice itself forces punish- 
 ment, as it were, necessarily. Nor are they less 
 blameable, who say, that they are driven by fear to 
 pay obedience to evil spirits ; for he who is infi- 
 
 dedicated to Pan. See Livy, 
 book i. Plutarch in Antonius, 
 and others. 
 
 k By games and dancings, 
 &cc.~] As in the riles of Horn. 
 See Ovids Fasti, book iv. and 
 Tatian, and Orison, in his 
 eighth against Celsus. 
 
 1 As the Arimanes of the 
 
 Persians, lkc.~] See Plutarch's 
 
 and Osiris, and Diogenes 
 
 LaSrtiua in his Preface. (See 
 
 also Thomas Stanley, of tin- 
 
 Philosophy of the Persians ; 
 and our ohservations upon 
 the word Arimanes, in the 
 Index. Le Clerc.) 
 
 m And the I'rjaves of th> 
 Latins, &C-3 Cicero, hook iii. 
 of the Nature of the < Sods. 
 
 " For ( lenn ncy, if it Lc rea- 
 tonabl . \>- ] •• How can yon 
 " love, unless you be afraid 
 " not to lo\ e - Tcrtullian 
 first against Marcion. 
 
 N 4 
 
184. OF THE TRUTH OF THE book iy. 
 
 nitely 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 absolute right over all creatures, 
 as his own workmanship ; 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 enemies 
 are only snares. 
 
 SECT. IV. 
 
 Against 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 de- 
 parted this life. But here, in the first place, this 
 worship is also to be distinguished, by manifest 
 tokens, from the worship of the supreme God. Be- 
 sides, our prayers to them are to no purpose, if 
 those souls cannot assist us in any thing ; 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 Bacchus, an effeminate Hercules, a Ro- 
 
 a Because a bad being, &c] b The gifts of enemies are 
 See the verses of Syrus the only snares, &c] Sopho- 
 mimic. cles. 
 
 Enemies' gifts are no gifts, no advantage. 
 
wict. 5. CHRIST! W RELIGION. \ai 
 
 mulus, unnatural to his brother, and a Jupiter as 
 unnatural to his father. So that their honour is 
 B reproach to the true God, and that goodness, 
 which is well-pleasing to him ; ' because it adds h 
 commendation from religion to those vices, which 
 are sufficiently flattering of themselves. 
 
 SECT. V. 
 
 Against the worship given to the stars- and ele- 
 ments. 
 
 d MoRE ancient than this was the worship of the 
 stars, and what we call the elements, lire, 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, is evident in a 
 good measure from experience. If any one affirms 
 otherwise of the stars, he has no proof of it, be- 
 cause no such thing can be gathered from their 
 operations, which are the only signs to judge of 
 beings bv. But the contrary may be sufficiently 
 collected from the motion of them, which is not 
 various, like that of creatures endued with freedom 
 
 c Because it adds a commen- meilfl ; " So it comes to pass, 
 
 dation, &c] See an example *• that instead of that grati- 
 
 hereof in Terence's Eunuch, " tude that is due to Divine 
 
 act iii. scene v. Cyprian, c- " Providence from men for 
 
 pist. ii. " They imitate those " their original and birth, 
 
 " gods they worship] the re- " they return sacrilege." See 
 
 " ligion of those wretched the whole place. 
 
 " creatures is made up of sin." d More ancient than this, &C.] 
 
 Augustine, Hpist. ecu. " No- There are reasons to persuade 
 
 " thing renders men so unso- us that idolatry began with 
 
 " ciahle, by perverseness of the worship of angels and 
 
 " life, as the imitation of the BOUll of men, OS ><>ii may 
 
 " those whom they commend see in the Index to the Orien- 
 
 " and describe in their writ- tal Philosophy, si toe word 
 
 " ings." Chalcidioe in Ti- Idohtatria. /.- Clerc 
 
186 OF THE TRUTH OF THE book iv. 
 
 of will, e but certain and determinate. 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 derogate 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 the worship given to brute creatures. 
 
 But that which is of all things most abomi- 
 nable is, that some men, particularly the Egyptians, 
 f 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 com- 
 pared with man ; for they cannot express their 
 inward conceptions, either by distinct words or 
 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 number, magnitude, and of the ce- 
 lestial motions. But, on the other hand, s man, by 
 
 e Buc certain and determi- " and many other wild crea- 
 
 nate, &c] By which argu- " tures in the water and on 
 
 ment a certain king of Peru " the land, and birds, as 
 
 was persuaded to deny that " gods." To which may be 
 
 the sun could be a god. See added, a long discourse of 
 
 the History of the Incas. this matter, in the first book 
 
 f Fell into the worship even of Diodorus Siculus. 
 
 of beasts, &c] Concerning B Man, by his cunning and 
 
 whom, Philo, in his Embassy, subtlety. &cfj Euripides in 
 
 says, " They esteem dogs, JEolus : 
 " wolves, lions, crocodiles, 
 
SECT. 6. 
 
 (.IIRISTIAN RELIGION. 
 
 187 
 
 his cunning and subtlety, can catch the strongest 
 creatures, wild beasts, birds, or fish* ; and can in 
 some measure bring tint i under rules, as ele- 
 phants, lions, horses, and oxen ; he cm draw ad- 
 vantage to himself out of those that are most 
 hurtful, as physic from vipers ; and this use may 
 be made of them all, which themselves are igno- 
 rant of, that by viewing the structure and situa- 
 tion of the parts of their bodies, and comparing 
 together their several species and kinds, he learns 
 his own excellency, and how much more perfect 
 
 Man has lul Utile strength. 
 Yet can, by various arts, 
 Tame the wildest creatures 
 In sea, or earth, or air. 
 
 And Antiphon : 
 
 They us in strength, ice them in art, exceed. 
 
 Which affords us no bad ex- 
 plication of Genesis i. 2o*. 
 and Psalm viii. G. He that de- 
 sires a larger discourse of tliis 
 mctter, may look into Oppia- 
 nus in t he beginning of his 
 fifth book of Fishing, and 
 Basil's tenth Homily on the 
 Six Day-of Creation. Origen, 
 in his fourth book against 
 Celsiis, has these words: 
 " And hence you may Learn, 
 " for how great a help our 
 " under>tnn<lin_ r was given 
 " us. and how far it exceeds 
 " all the weapons of wild 
 " beasts \ for our bodies are 
 " much weaker than those of 
 
 " may be tamed, we make 
 " subject to us ; and those 
 " that are of a different na- 
 " ture, 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 fle-;h for meat, we kill 
 '* them as we do other crea- 
 " tures that are not wild. 
 " Whence it appears, that the 
 " Creator made all living 
 " creatures subject to him, 
 " who is endued with reason, 
 '•and a nature capable of 
 " understanding him. - ' ( l.m- 
 " other creatures, and vastlj diue Neapolitanus, in l'or- 
 " less tlian some of them ; phyry's first book against eat- 
 
 " yet by our understanding 
 " we bring wild beasts under 
 " our power, and hunt huge 
 " elephants; and those whose 
 
 " nature is such, that they 
 
 ing living creatures, speaks 
 thus concerning man: " He 
 " is lord over all creatures 
 " \ oid of reason, as God is 
 " over man " 
 
188 OF THE TRUTH OF THE book iv. 
 
 and noble the frame of the human body is than 
 others ; which, if rightly considered, is so far from 
 inclining him to worship other creatures, that he 
 should rather think himself appointed their god in 
 a manner, under the supreme God. 
 
 SECT. VII. 
 
 Against the worship given to those things which 
 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, h Fever, Impudence, and such like ; Health 
 is nothing else but a just temperature of the parts 
 of the body ; and good Fortune, a correspondence 
 of events with the wishes of men ; and the affec- 
 tions, such as Love, Fear, Anger, Hope, and the like, 
 arising from the consideration of the goodness or 
 badness, the easiness or difficulty 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 re- 
 spects their continuance and direction. So like- 
 wise the virtues, which have different names. Pru- 
 dence, which consists in the choice of what is 
 advantageous : Fortitude, in undergoing dangers ; 
 Justice, in abstaining from what is not our own ; 
 Temperance, in moderating pleasure, and the like: 
 there is also a certain disposition or inclination to- 
 wards that which is right, which grows upon the 
 mind by long exercise ; which, as it may be in- 
 
 h Fever, Impudence, and such like, &c] See Tully's third 
 book of the Laws. 
 
• I I . 
 
 . HRJSTIAN RELIGION 
 
 is;) 
 
 creased, so it may be diminished by neglect, nay, 
 
 it may entirely be destroyed in a man. ' And Ho- 
 nour, to which we read of temples being dedicated, 
 
 is only the judgment of one concerning another, 
 
 as endued with virtue ; which often happens to the 
 bad. and not to the good, through the natural apt- 
 ness of mankind to mistake. k Since therefore these 
 things have no real existence, and cannot be com- 
 pared in excellence with those that have a real 
 existence : nor have any knowledge of our prayers 
 or veneration of them ; it is most disagreeable to 
 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. 
 
 1 And honour, to which tee 
 read, &c] Tally in the fore- 
 mentioned place ; and Livy, 
 book xxv.i. 
 
 w Since therefore these things 
 have no real existence, See.'] 
 Perhaps some may explain 
 this worship of the heathens 
 in ti.is in inner ; as to say, 
 that it was not. SO much the 
 tiling, which were commonly 
 nified by chose \\ ordSj that 
 they worshipped, as a certain 
 divine power, from which 
 they flowed, or certain ideas 
 in the Divine understanding. 
 Thus they might be .-aid to 
 worship a Fever; not the dis- 
 ease itself, which is seated in 
 the human body, but that 
 power, which is in God, of 
 sending or abating a rei 
 to worship Impudence i not 
 that vice which is seated in 
 the minds of men, but i 1 
 will of God, which someti 
 nllows men's impudence to 
 go on, which he can restrain 
 
 and punish: andthesamemay 
 be said of the rest, as Love, 
 Fear, Anger, Hope, which 
 are passions, which God can 
 either excite or restrain ; or 
 of virtues, which arc perfect 
 in the Divine nature, and of 
 which we see only some faint 
 
 mblances in men, arising 
 from the i leas of those vir- 
 tues which are most complete 
 in God : and of Honour, 
 which does not consist 30 
 much in the esteem of men. 
 
 :i the will of God, who 
 would have virtue honour- 
 able amongst men. But the 
 heathens themselves never 
 interpreted this matter thus . 
 and it is absurd to worship 
 the attributes and ideas of 
 (iod, as real persons, under 
 obscure names, such 
 
 • the common people. 
 
 It is much and 
 
 )., ,,.._• t , ■• • j 1 
 
 . elf w ithout any perpl 
 
190 OF THE TRUTH OF THE book iv. 
 
 SECT. VIII. 
 
 An answer to the objection of the heathens, 
 taken from the miracles done amongst them. 
 
 The heathens used to recommend their religion 
 by 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, ,J but plainly counterfeit: and those that 
 seem to have been done, came to pass in some 
 secret place, in the night, before one or two per- 
 sons, whose eyes might easily be deceived 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 nature 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 related 
 by many, c that the.se were the arts in which Simon 
 
 a As not supported by the tes- to allow of their miracles, or 
 
 timojiy, &c] So Livy, in the that such things were done, 
 
 beginning; " I do not de^iiz;n as men could not commonly 
 
 "either to affirm or deny distinguish from miracles; 
 
 " those things related before, such as oracles, wonders, 
 
 " or upon the building of curing of diseases, which if 
 
 ** the city, as fitter for poetic they were done, could scarce 
 
 " fables, than the sincere be distinguished from true 
 
 <c memorials of affairs that miracles, at least by the com- 
 
 " were transacted : thus much mon people. See what I have 
 
 " must be allowed antiquity, said upon this matter in the 
 
 " that by mixing human Prolegomena to my Eccle- 
 
 " things with divine, the ori- siastical History, sect. ii. ch. i. 
 
 " ginal of cities was ren- Le Clerc. 
 
 " dered the more venerable." c That these were the arts, 
 
 b But plainly counterfeit, &c] Tatian : " There are 
 
 &c] It were much better to " certain diseases and contra- 
 
 acquiesce in this answer, than " rieties of the matter of 
 
SECT. 8. 
 
 CHRISTIAN RELIGION. 
 
 191 
 
 and Apollonius Tyana-us 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, omni- 
 potent ; 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 to compound different sorts of things, 
 as to produce effects which should be very sur- 
 prising 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 
 d by certain enchantments against their will : and 
 yet the wisest heathens agree, that there could 
 
 ' f which we are compounded; d By certain enchantments, 
 
 " when these happen, the &c] Thus the oracle of He- 
 " Daemons ascribe the causes cate in Porphyry : 
 " of them to themselves." 
 
 / come, invoked by ucll-considttd prayers, 
 Sucli as the gods have to mankind rectal d. 
 
 And again, 
 
 ll'hii have you called 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 am fore d to speak against my will. 
 
 These are the rites of their Egyptian Mysteries. The 
 secret arts, by which they same we meet with in Luran, 
 addre-s themselves to I know book ix. in the words of 
 not what powers, as Arnobius I'ompey the Loss; and in Eu- 
 expresses it, as if they com- sebius, out of Porphyry, book 
 polled them by charms to be v. chap. 10. of lii- Gospel I're- 
 their servants; so Clemens parat. Other forms of threat- 
 explains it. There is a form enings you have in Lucan, 
 of their threats in Jamblichus, where he speaks of Erichthon, 
 book vi. chap 5, 6, ~. of his Hnd in I'npinius about Tirc-i . 
 
192 OF THE TRUTH OF THE book iv- 
 
 not possibly be any such force in words ; but that 
 they could only persuade, and this according to 
 the manner of their interpretation. And a farther 
 sign of their wickedness is, that they would un- 
 dertake many times e to entice some to the love 
 of others, notwithstanding their own endeavours 
 against it, either by false promises, or by doing 
 them some hurt ; f which tilings were forbidden 
 by human laws, as witchcraft. Neither ought 
 any one to wonder that tbe supreme God should 
 suffer some miracles to be done by evil spirits ; 
 because they who were already fallen from the 
 worship of the true God, s 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 again, they did not continue long in 
 it, nor exercise 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 come to pass, in 
 order to prove the truth of their religion ; so that 
 nothing 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 ; 
 
 e To entice some to the love bidden by human laws, _ &c] 
 
 of others, &.c.~] See the Phar- L. ejusdem. Sect. Adjectio 
 
 maceutria of Theocritus and D. ad Legem Corneliam de 
 
 Virgil, and the Confession of Sicariis et Veneficis. L. si 
 
 Porphyry in Eusebius, book quis aliquid ex metallo. Sect. 
 
 v. chap. 7. of his Preparat. qui abort ionis. D. de Poenis. 
 
 and Augustin, book x. chap. Paulus, Sententiarum, lib. v. 
 
 11. of his City of God. And tit. xxiii. 
 
 the same Porphyry against s Deserved to be deluded 
 
 catinsr living creatures, book by such deceits, &c] Deut. 
 
 ii. and Origen against Celsus, xiii. 3. 2 Thess. ii. 9, 10. 
 
 book vii. ' Ephes. ii 2, 3. 
 
 1 Which things were for- 
 
SECT. 9 
 
 CHRISTIAN RELIGION'. 
 
 
 it might be done, h to render him more venerable 
 upon this account ; and that lie might thereby 
 the more easily obtain the Roman empire; and 
 was therefore chosen by God, to be the execu- 
 tioner of his judgments upon the Jews ; and other 
 like reasons there might be for other wonders, 
 ' which had 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 allege concerning 
 oracles ; especially what was before said, that 
 such men deserved to be imposed upon, who 
 despised that knowledge, which reason and ancient 
 tradition suggested to every man. Moreover, 
 the words of the oracles 1 were for the most part 
 
 h To render him more vene- 
 rable, &c] Tacitus, Hist. iv. 
 •■ Many miracles were done, 
 '■ whereby the favour of 
 ■• heaven, and the good di=- 
 " position of the gods to- 
 •• amide Vespasian, appear* 
 " ed." He had said before 
 in Hist. i. " We believe that 
 ••after pre\ious good luck, 
 '• the empire was decreed to 
 ■• Vespasian and Ins children, 
 '• by the secret law of fate, 
 " and by wonders and ora- 
 " cles." Suetonius ushers in 
 his relation of the same mi- 
 racles thus, chap. 7- " There 
 •• m M a certain authority and 
 " majesty wanting, viz. in 
 " a new and unthought-of 
 " prince; to which tins was 
 " added." See the same Sue- 
 tonius a little before, chap. 
 
 5. Josephus says of the same 
 Vespasian, book iii. chap. 27- 
 of the Wars of the Jews ; 
 " that God raised him up to 
 " the government, and fore- 
 " told him of the sceptre by 
 •• other signs." 
 
 1 Which had 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. 13Sth 
 year. Le Clerc. 
 
 8 Were for the most purt am- 
 biguous, &C.^ See the places 
 of (Enomaus, concerning this 
 subject, in Kusebius, book iv. 
 chap. 30, <21, 22, 2 I J4, .'."•. 
 •26. Hence Apollo was by 
 the (irecks called Aofwf, Am- 
 biguout. Cicero, in his se- 
 cond book of Divination, 
 
 
 
194 
 
 OF THE TRUTH OF THE 
 
 BOOK IV 
 
 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 foretel 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 
 
 says, the oracles of Apollo 
 were ambiguous and obscure. 
 " Whichsoever of them came 
 " to pass, (says he,) the oracle 
 " was true." (Perhaps many 
 of the oracles were coun- 
 terfeited after the event : and 
 there are many reasons to 
 suspect, that abundance of 
 frauds were used by diviners; 
 concerning which, D. de Fon- 
 tenelle has written an excel- 
 lent 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.) 
 
 h As some physicians foretel 
 future diseases, &c] Chalcidius 
 on Tima^us. <f Men are fore- 
 " warned, either by the fly- 
 " ing of birds, or by entrails, 
 " orby oracles. some propitious 
 " Daemons foretelling, who 
 " knew all things that will 
 " afterwards come to pass ; 
 " just as a physician, aecord- 
 " ing to the rules of physic, 
 <f declares either death or 
 " health, and as Anaximander 
 " and Pherecydesdid anearth- 
 
 " quake." 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) men- 
 *' tions it expressly, (which 
 " are published among the 
 " common people,) are six- 
 " teen volumes of epistles sent 
 " to Atticus, from his consul- 
 " ship to the end of his days ; 
 " which whoever reads, will 
 " not think that he wants a 
 "complete and regular his- 
 " tory of those times ; there 
 " is such a full description of 
 u the inclinations of princes, 
 " of the vices of great men, 
 " and of the alterations in the 
 " Republic, that there is no- 
 " thing which is not laid 
 " open ; so that one would 
 " easily be led to think pru- 
 " dence to be a kind of divi- 
 " nation. For Cicero did not 
 " only foretel future things 
 " that would happen in his 
 " own lifetime, but, like a 
 " diviner, declared those also 
 '* that came to pass lately-, " 
 
SECT. 9-* 
 
 CHRISTIAN RELIGION". 
 
 i ;i , 
 
 were skilful in civil matters. And if at any time 
 God made use of any of those works, done by the 
 diviners among the heathen, to foretel such things 
 as could have no other real foundation hut the 
 will of God, it did not tend to confirm the heathen 
 religion, but rather to overthrow it; such as those 
 things we find 'in Virgil's fourth Eclogue, taken 
 out of the Sibylline verses ; 8 in which, though un- 
 known to himself, he describes the coming of 
 Christ, and the benefits we should receive from him: 
 
 Cicero affirms truly of himself, 
 in his sixth Epistle of his six- 
 teenth hook: '• In that war, 
 " nothing happened ill which 
 '■ I did not foretel. Where- 
 " fore, since I who am a public 
 " augur, like other augurs 
 " and astrologers, by my 
 •former predictions, have 
 " confirmed you in the au- 
 " thority of augury and divi- 
 " nation , you ought to believe 
 " what I foretel. 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 rebound- 
 '* ing of the corn that falls 
 " from the chickens' mouths 
 " nor from dreams ; but I 
 '•' have other signs, which I 
 "observe." Thus Solon fore- 
 told, that great calamities 
 would come upon Athens, 
 from Munichia. And Thales, 
 that the forum of the Milesii 
 would one time be in a place 
 then despised. Plutarch in 
 Solon. 
 
 f Pi' 1'irjH's fourth Eclogue, 
 &c] Sec Augustine's City of 
 
 God, book x. chap. 9,7- 
 
 8 In which, ihouglt unknown, 
 &c] It is now sufficiently 
 evident, that all the prophe- 
 cies of the Sibyls are either 
 doubtful or forged ; where- 
 fore I would not have Virgil, 
 an interpreter of the Sibyl, be 
 thought to have declared a 
 kind of prophecy, without any 
 design ; like Caiaphas, who 
 was ignorant of what he pro- 
 phesied : I know not what 
 Sibyl, or rather person under 
 the disguise of such a one, 
 predicted, that the golden age 
 was a coming; from the opi- 
 nion of those who thought 
 that there would be a renova- 
 tion of all things, and that 
 the same things would come 
 to pass again. See what Gro- 
 tius has said of this matter, 
 book ii. sect. 10. and the notes 
 upon that place. Wherefore 
 in this, the Sibyl was not a 
 prophetess, nor did \ ir^il 
 write thence any prophecies 
 of Christ : see Senilis upon 
 the place, and Isaac \o-- 
 sius's interpretation of thai 
 Eclogue, /.< ClcTi 
 
 o2 
 
196 
 
 OF THE TRUTH OF THE 
 
 BOOK IV. 
 
 thus in the same Sibyls, that h he was to be ac- 
 knowledged as king, who was to be truly our king; 
 'who was to rise out of the east, and be lord of 
 all things. k The oracle of Apollo is to be seen 'in 
 Porphyry; in which he says, the other gods were 
 
 h He was to be acknowledged 
 as king, &c/] Cicero mentions 
 him in his second book of 
 Divination. 
 
 ' Who was to rise out of the 
 east, &c.[] Suetonius of Ves- 
 
 chap. 4. And the same Por- 
 phyry, in his book of Ora- 
 cles, says, " The God (Apollo) 
 " testifies that the Egyptians, 
 " Chaldaeans, Phoenicians, 
 " Lydians, and Hebrews, are 
 
 pasian, chap. 4. Tacitus, Hist, "they who have found out 
 
 v. " the truth." He that wrote 
 
 k The oracle of Apollo, &c] the exhortation to the Greeks, 
 
 See Augustine of the City of amongst the works of Justin, 
 
 God, book xix. chap. 23. and quotes this oracle : 
 Eusebius's Preparat. book iv. 
 
 The Hebrews only and Chaldees are wise, 
 Who truli/ 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 stration, transcribed out of 
 concerning Jesus, which Eu- Porphyry: 
 sebius, in his Gospel Demon- 
 
 Souls, of their bodies stript, immortal are; 
 Tliis wise 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 the same opinion with him, 
 
 Augusiine, book xix. chap. 
 23. of his City of God, out 
 of the same Porphyry ; where 
 he brings another oracle, in 
 which Apollo said, that the fa- 
 ther whom the pious Hebrews 
 worshipped, was a law to all 
 the gods. 
 
 1 In Porphyry, &c] This is 
 justly enough said upon Por- 
 phyry, and those who are of 
 
 concerning those oracles ; and 
 may be brought as an argu- 
 ment ad hominem, as logicians 
 call it ; but since it does not 
 appear that these oracles were 
 not feigned, nay, there are very 
 good reasons to think they 
 were fictitious, they ought to 
 be of no weight amongst 
 Christians. Le Clerc. 
 
sect. 10. CHRISTIAN' RELIGION. 197 
 
 aerial spirits, and that the <>ne God of the Hebrews 
 was to be worshipped : which words if the wor- 
 shippers of Apollo obeyed, they ceased to be his 
 worshippers ; if they did not obey him, they ac- 
 cused their God of a lie. To which may be added, 
 that if these spirits would in their oracles have 
 consulted 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, " l they many times in their 
 verses applauded kings, though never so wicked; 
 11 decreed divine honours to champions, ° enticed 
 men to unlawful embraces, p to pursue unjust gain, 
 M and to commit murder; which may be evidenced 
 by many instances. 
 
 SECT. X. 
 
 The heathen religion rejected, because it failed of 
 its own accord, as soon as human assistance 
 vas wanting. 
 
 Besides those things already alleged, the hea- 
 then religion affords us a very strong argument 
 against itself, in that wheresoever human force 
 was wanting, it immediately fell, as if its only sup- 
 port were then taken away. For if you turn your 
 
 m They many times in their embraces, &c] This was shewn 
 
 verses, &c] Sec those alleged before. 
 
 by (Enomaus, in Eusebius's ' To pursue unjust gain, &c] 
 Gospel Preparat. book v. eh. See Eusebius's Gospel Prepa- 
 ys, and 35. rat. book v. chap. '22. 
 
 n Decreed divine honours to 1 And to commit murder, 
 
 champions, &e.] See the same &c.]] CEnomaus recites ora- 
 
 autlior, chap. 34. of Clcome- cles of this kind, which you 
 
 des; which we find also in paay find in the fo rc m e n tioaed 
 
 Oilmen's third book again.-t book of Euscbius, cliap. 19, 
 
 Celsus. and "27. 
 
 Enticed vun to unlawful 
 
 o :\ 
 
198 OF THE TRUTH OF THE book ir. 
 
 eyes towards all the Christian or Mahometan em- 
 pires, you will find heathenism no where men- 
 tioned 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 sup- 
 port the heathen religion ; even then it continually 
 decreased ; no force being made use of against it, 
 no greatness of family, (for it was commonly be- 
 lieved 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 was no adversity but 
 they ought to undergo, upon account of their 
 law. And now, how weak must the heathen reli- 
 gion be, to be overthrown by such weak helps ? 
 Nor did the vain credulity of the heathens only 
 vanish at this doctrine, r but spirits themselves 
 came out of men, at the name of Christ ; were 
 silenced ; and being asked the reason of their si- 
 lence, s were forced to own, that they could do 
 nothing when Christ was invoked. 
 
 SECT. XI. 
 
 An answer to this, that the rise and decay of 
 religion 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/ 1 that 
 
 r But spirits themselves came " This place, Daphne, is fill- 
 
 outofmen, &c.] Acts v. 16. viii. " ed with dead bodies, which 
 
 7. xvi. 18. " hinder the oracles." Baby- 
 
 6 Were forced to own, &c] las and other Christian mar- 
 
 Tertullian, in his Apology, tyrs died there. See Chryso- 
 
 See also Lucan against false stom against the Gentiles, 
 
 diviners. Apollo in Daphne: * That there is nothing cer- 
 
SECT. 1 i. 
 
 t milSTIAX RELIGION. 
 
 J9y 
 
 these is nothing certain to be found in it, but this 
 one thing, that there is DO certainty ill it. I do 
 not sneak of those effects which naturally follow 
 from necessary causes ; u 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, x that power which 
 we experience in the soul, of deliberating and 
 choosing, would be given us to no purpose ; y and 
 the justice of all laws, and of rewards and punish- 
 ments, would be entirely taken away ; because 
 there is neither blame nor desert due to 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 heavens and 
 the heavenly bodies ; it will follow, that God, who 
 is perfectly good, z is the true cause of moral 
 
 lain to be found in it, &c] See 
 the excellent dissertation of 
 Bardesanes, the Syrian, con- 
 cerning this matter; which 
 you may find in the I'hilncalia 
 collected from Origen, and in 
 Eusebiuss l'repajat. book vi. 
 chap. 10. 
 
 u But of such as proceed from 
 the will of man, &c] See Alex- 
 ander Aphnxliflsus's book, 
 concerning this matter. 
 
 % That power which ue ex- 
 perience, &c] See Eusebiuss 
 Gospel Preparat. hook vi. cfa. 
 6. 
 
 y And the justice of all laws, 
 &c.~\ See Justin, Apology 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 can- 
 " not be said to be from him- 
 " self." See also what fol- 
 lows. And thus Tatian : 
 " The freedom of the will 
 " consists in this ; that a 
 " wicked man is justly pu- 
 " nished, because his wicked- 
 " ness is from himself; and 
 " a good man is rewarded, be- 
 " cause he has not voluntarily 
 " transgressed the will oV 
 " God*" To this may be 
 added (halcidiuss disputa- 
 tion concerning this matter 
 in Timajus. 
 
 1 7.s the true cause of moral 
 evil, &c.j Plato speaka agamat 
 this, in his second Republic; 
 •• The < auae u from bim that 
 " chooses, (iod is not '!u. 
 
 o 4 
 
200 OF THE TRUTH OF THE book iv. 
 
 evil ; and at the same time that he professes his 
 utter abhorrence of wickedness in his positive 
 law, he has planted the efficient and inevitable, 
 cause of it in the nature of things ; therefore 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. a It is said by others, with a greater 
 shew of probability, that first the air, and after- 
 wards our bodies, are affected by the influence^ of 
 the stars, and so imbibe certain qualities, which 
 for the most part excite in the soul desires an- 
 swerable to them; 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 other- 
 wise than by such affections ; because this religion, 
 in the highest degree, draws men off from those 
 things that delight the body. The wisest astro- 
 logers do b 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 
 
 ff cause." Thus Chalcidius may add, their weight result- 
 translates it in Timaeus, which ing from their bigness ; but 
 Justin, in the forementioned these have, properly speaking* 
 place, says, agrees with Moses, no relation to the mind. Le 
 
 a It is said by others with a Clerc. 
 
 greater shew of probability, &c] b Except truly knowing and 
 
 But they speak most truly, good men, &c] Thus Zoro- 
 
 who deny any such influences aster : " Do not increase your 
 
 at all j and acknowledge no- "fate." And Ptolemaeus : " A 
 
 thing else in the stars but " wise man may avoid many 
 
 heat and light ; to which we " influences of the stars." 
 
sect. 12. CHRISTIAN RELIGION. toi 
 
 thus infected, there always were amongst Chris- 
 tians some who might be commended upon this 
 account. Further, the effects of the stars, as the 
 most learned confess, respect only particular parts 
 of the world, and are temporary: hut this religion 
 has continued 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 Cfiristiaii religion 
 lucre 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 : .n a manner con- 
 vince the mind ; insomuch that there have not 
 been wanting some amongst the heathen who 
 have said those things singly, whieh in our reli- 
 gion are all put together. For instance, c that 
 
 c 77m/ religion does not consist in ceremonies, &c] Menan- 
 dcr : 
 
 JVith a clean mind do sacrifice to God ; 
 
 Not so much neat in clothes, as pure in heart. 
 
 Cicero in his second book cf " rupted mind and expres- 
 
 the Nature of the Gods: "The " sion." And again in his se- 
 
 " best worship of the L r ods, cond hook of laws : " The 
 
 " which is also the most in- " law commands ns to apr 
 
 "noccnt, the most holy, and " proach the gods sincerely. 
 
 '•' the most Full of piety, is " that is, with our minds, 
 
 "to reverence them always " which is all in all." I'eraus, 
 
 " with a pure, sincere, uncor- Sat. ii. 
 
 Tliis let us offer to the gods, (which Heard 
 Mtssiila's offspring can't, with all then OOtt,) 
 Justice and right in all our HCTti thought). 
 
"02 
 
 OF THE TRUTH OF THE 
 
 BOOK IV. 
 
 religion does not consist in ceremonies, but is in 
 
 An undissembled virtue from the breast: 
 Bring these, and what you please then sacrifice. 
 
 These verses seem to have re- 
 spect to the Pythian oracle, 
 which we lind in Porphyry's 
 second book against eating 
 living creatures; where any 
 thing offered by a pious man, 
 is preferred 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 j 
 
 Let all who come to offer at this shrine 
 Be pure ; so we command. 
 
 w Now purity consists in holy 
 " thoughts." Andalittleafter: 
 " No material things 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 ; 
 <f wherefore words are not 
 '* proper to express ourselves 
 '■' by to him, not even inter- 
 " nal ones, if polluted by the 
 " passions of the mind." And 
 again ; " For it is not rea- 
 " sonable that in those tem- 
 " pies 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 
 tK keep their inner clothes 
 " (which is the body) neat, 
 " and converse with purity in 
 " the temple of their father." 
 Neither can I omit what fol- 
 
 " but they do not think it 
 " any great matter, if some 
 " go to sacrifice, having their 
 " bodies clean, and also their 
 w garments, though their 
 " minds be not void of evil : 
 " as if God were not most de- 
 " lighted with the purity of 
 " that which in us is most di- 
 " vine, and bears the nearest 
 '.' resemblance to him. For 
 " it is written in the temple 
 " of Epidaurus, 
 
 lows out of the same book : 
 " Whoever is persuaded that 
 " the gods have no need of 
 u these (sacrifices), but look 
 " only to the manners of 
 " those who approach them, 
 " esteeming right notions of 
 " them and of things, the best 
 " sacrifices ; how can such 
 " an one be otherwise than 
 " sober, godly, and righte- 
 " ous r" Where we find these 
 three known words of Paul, 
 Tit. ii. 2. soberly, righte- 
 ously, and godly. Charondas, 
 in his preface to the laws : 
 " Let your mind be void of 
 " all evil; for the gods delight 
 " not in the sacrifices and ex- 
 " pences of wicked men, but 
 " in the just and virtuous 
 " actions of good men." Se- 
 neca, quoted by Lactantius 
 in his Institutions, book vi. 
 chap. 25. " Would you con- 
 " ceive God to be great, pro- 
 
'■TXT. 12. 
 
 CHRISTIAN RELIGION. 
 
 20J 
 
 the mind; A that he who has it in his heart to 
 Commit adultery, is an adulterer; c that we ought 
 not to return an injury ; 'that a husband ought to 
 
 PrussensfSj Orat. 3. Thu- 
 cydides, book i. " There is 
 " no Other festival, but n 
 " man's doing his duty.'' 
 Diogenes : " Does not a good 
 " man think every day a fes- 
 " tival 
 
 i Thai he who lias it in his 
 heart, &c] Thus Ovid : 
 
 " pitious, and to be revc- 
 • renced, as meek in majesty, 
 
 u as a friend, and always :it 
 " hand • You must not wor- 
 " ship him with sacrifices, 
 •'and abundance of blood, 
 " but with a pure mind, and 
 '•' an upright intention." To 
 '.he same sense is that of Dion 
 
 He 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 " of fear, and not for virtue's 
 
 " is such a thing as incest, " sake." 
 
 " without the act of whore- e That we ought not to re- 
 
 " dom ; viz. the desire of turn an injury, &c] See Plato's 
 
 "it." And in another place: Criton, and Maximus Tyrius'o 
 
 " She is reckoned amongst second dissertation. Menan- 
 
 " sinners, and not without der: 
 " reason, who is modest out 
 
 Gorgias, he's the very best of men, 
 Who COB forgive the greatest injuries. 
 
 Ariston Spartianus : " To a in any one's being kind to 
 " certain person, whosaidthat his friends; but when he i- 
 " it was a princely thing to injured, in being easily en- 
 " do good to friends, and evil treated, and merciful towards 
 "to enemies: Rather, an- those who have offended him. 
 " swered he, to do good to f That a husband ought to 
 " friends, and to make ene- have but one wife, &c] See 
 " mies friends." And the same what is before quoted out of 
 Dion, the deliverer of Sicily, Sallust and others, about this 
 in Plutarch says, that a true matter. Euripides in his An- 
 demonstration of a philoso- dromache: 
 phical disposition consists not 
 
 It is by no means fit 
 
 One man sfiould o'er two women have the rule : 
 
 One nuptial bed will a wise man suffice, 
 
 Who would have all things regulated well. 
 
 And more to the same purpose, in the chorus of the same 
 tragedy. 
 
204 OF THE TRUTH OF THE book iv. 
 
 have but one wife; g that the bands of matri- 
 mony ought not to be dissolved ; h that it is every 
 man's duty to do good to another, ' especially to 
 him that is in want ; k that, as much as possible, 
 men ought to abstain from swearing ; ] that in 
 
 g That the bands of matrimo- and twentieth year of the city, 
 
 ny ought not to be dissolved, &c.] as Valerius Maximus informs 
 
 So it was amongst the Ro- us, book iii. chap. 1. Anax- 
 
 mans till the five hundred andrides to the same purpose : 
 
 'Tis shameful thus for men to ebb and flow. 
 
 h That it is every man's duty to do good to another, &c.] Te- 
 rence's Self- Tormentor : 
 
 I am a man, and think every thing human belongs to me. 
 
 " We are by nature related to first bookof Offices, says, there 
 ** each other," says Florenti- is a mutual society betwixt 
 nus the lawyer, L. ut vim. D. men, all of them being re- 
 de Justitia. And this is the lated to one another, 
 meaning of the proverb, ' Especially to him that is 
 " One man is a kind of god in want, &c.]] Horace, book 
 " to another." Cicero, in his ii. 
 
 Wretch, why should any want, when you are rich ? 
 
 In Mimus. 
 
 Mercy procures strong security. 
 
 k That as much as possible, largely explained by Hiero- 
 
 men ought to abstain from cles, on his golden verses. 
 
 swearing* &c] Pythagoras. Marcus Antoninus, book iii. 
 
 (< We ought not to swear by in his description of a good 
 
 " the gods, but endeavour to man, says, "such anone needs 
 
 " make ourselves believed " no oath." Sophocles in his 
 
 w without an oath:" which is QSdipus Coloneus : 
 
 / would not have you swear, because 'tis bad. 
 
 Clinius the Pythagorean would related by Basilius concern- 
 sooner lose three talents in a ing reading Greek authors, 
 cause, than affirm the truth ' That in meat and clothes, 
 with an oath. This story is &c] Euripides : 
 
 There are but two things which mankind do want, 
 A crust of bread, and draught of springing water ; 
 Both which are near, and will suffice for life. 
 
 And Lucan. 
 
 There is enough of bread and drink for all. 
 
SECT. If. 
 
 CHRISTIAN III- Lie ION. 
 
 205 
 
 meat and clothes, they ought to be content with 
 what is necessary to supply nature. And if there 
 be am thing in the Christian religion difficult to 
 
 be believed, the like is to be found amongst the 
 Wisest of the heathens, as we have before made ap- 
 pear, with respect to the immortality of the sou!, 
 and bodies being restored to life again. Thus 
 Plato, taught by the Chaldeans, m distinguished 
 the Divine 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 Divine 
 nature could be joined with the human, " Julian, 
 
 And Aristides. 
 
 Wt want nothing but clothe 
 
 ,n Distinguished the Divine 
 nature, kc.~] See Plato's E- 
 pistle to Dionysius. Plato 
 calls the lirst principle the Fa- 
 ther ; the second principle the 
 Cause or Governor of all 
 things, in his Epistle to Her- 
 inias. Erastus, and Coriscus. 
 The same is called the Mind 
 by Plotinus, in his hook " of 
 •' the Three Principal Sub- 
 •• stances.'" Nunienius calls it 
 the Workman, and also the 
 Son : and Amelias the Word, 
 a-, you may see in Eusebiu-, 
 book xi. chap. 17, 18, 19. See 
 also Cyril's third, fourth, and 
 eighth books against Julian. 
 Chalcidius on Tima-us, calls 
 the first the supreme God; the 
 second, the Mind, or Provi- 
 dence ; the third, the Soul of 
 the World, or the second Mind. 
 In another place he distin- 
 guishes these three thus : the 
 Contriver, the Commander, 
 and the Efiecter. He speaks 
 
 s, house*, and food. 
 
 thus of the second : " The 
 " reason of God is God con- 
 " suiting the affairs of men ; 
 " which is the canse of men's 
 " living well and happily, if 
 " they do not neglect that 
 " gilt which the supreme 
 " God has bestowed on them. 
 " The Pythagoreans assign 
 " to the supreme God, the 
 •f' number Three, as perfect," 
 Sorvius, on the seventh 
 Eclogue. Not much dinYr- 
 ing from which, is that of 
 Aristotle, concerning the same 
 Pvthagoreans, in the begin- 
 ning of his first book of the 
 heavens i Ima is more largely 
 ham Ilcd by the very learned 
 R. Cudworth, in his English 
 work of the Intellectual S) «- 
 ten of the World, hook i. 
 diap. 4. which ymi will not 
 repent consulting. Lt CLr< \ 
 
 n Julian, that Jl I at < >;, my 
 to tlie Christians, &C ] B iok 
 vi. " \niongst those things 
 
206 
 
 OF THE TRUTH OF THE 
 
 BOOK IV- 
 
 that great enemy to the Christians, believed, and 
 gave an example in ^Esculapius, 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 au- 
 thors do not tell of their gods ! Some were ser- 
 vants to kings ; others were struck with thunder- 
 bolts, ripped up, wounded. And the wisest of them 
 affirmed, that the more virtue cost, the more de- 
 lightful it was. ° Plato, in his second Republic, 
 
 " which have understanding, 
 " Jupiter produced yEscula- 
 " pius 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, appeared 
 " in one form in Epidaurus." 
 Thus Porphyry, as Cyril re- 
 lates his words in his fore- 
 mentioned eighth book : 
 " There is a certain kind of 
 " gods, which in a proper sea- 
 " son are transformed into 
 " men." What the Egyp- 
 tians' opinion of this matter 
 was, see Plutarch, Sympos. 
 viii. quaest. i. to which may 
 be added that place of Acts 
 xiv. 11. 
 
 ° Plato, in his second repub- 
 lic, &c] The words are these, 
 translated from the Greek : 
 " He will he scourged, tor- 
 
 " burnt out, and die by cru- 
 " cifixron, after he has en- 
 " dured all those evils." 
 Whence he had that, which 
 he relates in his third book 
 of Republic : " That a good 
 " man will be tormented, fu- 
 " riously treated, have his 
 " hands cut off, his eyes 
 " plucked out, will be bound, 
 " condemned, and burnt." 
 Laotantius in his Institutions, 
 book vi. chap. 17. has pre- 
 served this place of Seneca : 
 " This is that virtuous man, 
 ,c who though his body suffer 
 " torments in every part, 
 " though the flame enter into 
 " his mouth, though his 
 " hands be extended on a 
 " cross, does not regard 
 " what he suffers, but how 
 " well." Such an one Eu- 
 ripides represents to us in 
 these verses : 
 
 ■ ( mented, bound, his eyes 
 
 Burn, scald this tender flesh ; drink your full glut 
 Of purple blood. Sooner may heaven and earth 
 Approach each other, and be join d in one, 
 Than J to you express a flattering word. 
 
 To which that of iEschylus, mentioned by Plato, in the 
 forecited place, exactly agrees : 
 
sect. 12. CHRISTIAN RELIGION. 807 
 
 says in a manner prophetically, 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. 
 
 He strives to be, not to be thought, the best ; 
 Deep-rooted in his mind he bears a stock. 
 Whence all his wiser cOUUttU art derived. 
 
208 OF THE TRUTH OF THE book v. 
 
 BOOK V. 
 
 SECT. I. 
 
 A confutation of 'Judaism , beginning with an 
 address to the Jews. 
 
 IMOW we are coming out of the thick darkness 
 of heathenism : the Jewish religion, which is a 
 part and the beginning of truth, appears to us, 
 much like twilight to a person gradually advancing 
 out of a verv dark cave : wherefore I desire the 
 Jews, that they would not look upon us as adver- 
 saries. 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 
 over their faces, being taken off, they, together with 
 us, may clearly perceive c the fulfilling of the law; 
 and when, according to the ancient prophecies, 
 many of us, who are strangers, shall lay hold of 
 
 a That they are the offspring b When the veil, &c] 2 Cor. 
 
 of holy men, &c."| This, and iii. 14, 15, 16. 
 what follows, is taken out of c The fulfilling of the law, 
 
 the ixth, xth, and xith of the &c] Rom. iii. 21. viii. 14. 
 
 Romans ; to which may be x. 4. xiii. 8. Gal. iii. 24. 
 added Matt. xv. 24. 
 
CHRISTIAN' RELIGION. 
 
 the skirt of a Jew, praying him, that with equal 
 piety we may worship that one God, the God of 
 Abraham, Isaac, and Jaeob. 
 
 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, which 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 has been 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 Elisha, c and the 
 Syrian immediately healed of his leprosy; J 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 witnesses. And 
 concerning ' Elijah's being taken up into heaven, 
 they give credit to the single testimony of Elisha, 
 as a man beyond all exception. But f we bring 
 twelve witnesses, whose lives were unblameable, 
 ! of Christ's ascending into heaven ; and many 
 
 * The skirt of a Jew, &c] forementioned ivth chapter. 
 Zech. viii. 20. and following. ■ Elijah's bei?ig taken up into 
 
 Isaiah ii. 2. xix. 18 and 24. heaven, &c] Chap. ii. of the 
 
 Micah iv. 2. Hose a iii. 4. forecited book. 
 Rom. xi. 25. f We bring twelve wit 
 
 5 That the widow's oil was &c] M .ik x\i. 19. Luke 
 
 increased, &c. ^ 2 Kings iv. \\i\. :> J V tfl i. 
 
 c And the Syrian immedi- * Of Christ's ascending into 
 
 ate ly healed, &c] Ch. \ . heaven, fcc] Matt, xxviii. 
 
 J And the son of her who Mark Xf\ Luke \\iv. John 
 
 entertained him, »xc] In the \\. sxi. l Cor. w 
 
 P 
 
210 OF THE TRUTH OF THE book v. 
 
 more, of Christ's being seen upon earth after his 
 death ; which, if they be true, the Christian doc- 
 trine 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 testimonies, z the writers of the 
 Talmud, and the Jews themselves, own the mira- 
 culous things done by Christ, which ought to 
 satisfy them : for God cannot more effectually 
 recommend the authority of any doctrine deli- 
 vered by man, than by working 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 Egypt, 
 carries a much less appearance of truth, than the 
 like objection of the heathen against Moses, which 
 we find a in Pliny "and Apuleius. 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 c from his 
 own account, li and the relation of others. But 
 
 z The writers of the Talmud, c From his own, &c/] Exo- 
 
 &c] See what is quoted, dus ii. iv. and following, 
 
 book ii. d And the relation of others, 
 
 a In Pliny, &c.] Book xxx. &c.] Manethon, Chaeremon, 
 
 chap. 1. Lysimaehus in Josephus's first 
 
 b And Apuleius, &c] In his book against Appion, and Jus- 
 second Apology. tin and Tacitus. 
 
ski T. li. 
 
 C11UI>TI.\\ RELIGION. 
 
 .1 i 
 
 the law of each of them strongly clears both Moses 
 and Jesus from this crime, ' because they ex- 
 pressly forbid such arts, a> 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's being suddenly healed, 
 the lame walking, and sight given to the blind ; 
 the emperors 'Tiberius, Nero, and others, who 
 would not have spared any cost in enquiring after 
 such things, would undoubtedly have found it out. 
 And if it be true, h what the Jews report, that the 
 counsellors of the great council were skilled in 
 magical arts, in order to convict the guilty; cer- 
 tainly they who wire so great enemies to Jesus, 
 and so much envied his reputation, which con- 
 tinually 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 pro- 
 ceed from nothing else. 
 
 e Because then expressly for- 
 hul such arts, &c] Exod. xxii. 
 18. Levit. xx. 6, 27. Numb, 
 xxiii. S3. Deut. xviii. 10. 
 1 s am. xxviii. 9. ? Kn 
 xvii. 17. xxi. <J. Acts xiii. 8, 9, 
 10. xvi. 18. xix. 19. 
 
 f Tiberius, &c/] Tacitus, 
 Annal. vi. Suetonius in his 
 life, chap. 63, and 69. 
 
 * Nero, &e.^] Concerning 
 •whom Pliny, book xxx. chap. 
 <2. in his History of Magic, 
 says, " He had not a greater 
 " desire after music ;uul 
 
 " tragical singing." And 
 afterwards : " No man fa- 
 " voured any art with greater 
 " cost j for these things he 
 
 wanted neither riches, abi- 
 " litics, nor disposition to 
 " learn." Presently after, he 
 relates how he was initiated 
 into the magical suppers by 
 king Tirtdates. 
 
 h Whak the Jews report, «S:<:.] 
 See the Talmud, entitled, 
 Concerning the Council ; and 
 that concerning the Sabbath. 
 
 r 2 
 
212 OF THE TRUTH OF THE book v. 
 
 SECT. IV. 
 
 Or by 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 remark- 
 able and wonderful a thing, neither the books of 
 the Kings, nor the Chronicles, nor Josephus, men- 
 tion any thing of them : nor did the Romans, 
 who before the times of Jesus entered the temple 
 with Pompey, find any such thing. 
 
 SECT. V. 
 
 That the miracles of Jesus were divine, proved 
 from hence, because he taught the worship of 
 one God, the Maker of the world. 
 
 Now, if it be granted 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 Deuteronomy, that he 
 would raise up other prophets besides Moses, 
 which the people were to hearken to ; and threatens 
 heavy punishments if they did not. a Now the 
 most certain token of a prophet is miracles ; nor 
 can any thing be conceived more flagrant. Yet 
 it is said, Deut. xiii. that if any one declares him- 
 self to be a prophet, by working wonders, he is 
 not to be hearkened to, if he entices the people 
 
 a Now the most certain token, be reckoned amongst mira- 
 &c] And the foretelling fu- cles, Deut. xviii. 2"2. 
 ture events, which may justly 
 
-El T. 5. 
 
 CHRISTIAN RELIGION. 
 
 213 
 
 to the worship of new gods : for God permits such 
 wonders to be done, only to try whether liis 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 be- 
 lieved, if he did not draw them off from the wor- 
 ship of the true God, for in that instance only it 
 is declared, that no credit is to be given to mi- 
 racles, though never so remarkable ones. Now 
 Jesus did not only not teach the worship of false 
 gods, but on the contrary '' did expressly forbid it 
 as a grievous sin ; and taught us to reverence the 
 writings of Moses, and those prophets which fol- 
 lowed him : so that nothing can be objected against 
 his miracles ; for what some object, that the law of 
 Jesus in some things differs from that of Moses, is 
 not sufficient. 
 
 b The Hebrew interpreters, 
 &C.] See Moses, Maimonides, 
 and others quoted in Ma- 
 nasses' Conciliator, Quest, 
 iv. on Deut. 
 
 c That every one who worked 
 miracles, &c.] And whose 
 prophecies came to pass ; this 
 argument is strongly urged 
 in Chrysostom's fifth Dis- 
 
 course against the Jews ; and 
 in his Discourse concerning 
 Christ's Divinity, vi. toni. 
 Savil. 
 
 d Did expressly forbid it, &c.] 
 Mark xii. 29, 32. John xvii, 
 3. Acts xv. 20. 1 Cor. v. 10, 
 11, 13. vi. 9. x. 7. xii. 2. 
 2 Cor. vi. 16". 1 Thess. i. 9, 
 1 John v. 21 
 
 r» 
 
214 OF THE TRUTH OF THE book v. 
 
 SECT. VI. 
 
 An answer to the objection, drawn from the dif- 
 ference betwixt the law of Moses and the law 
 of Christ ; luhere it is shewn, 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 securely 
 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 authoiity to give laws, thereby hin- 
 dered 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, vi%. because it 
 was his pleasure. He forbad killing men in ge- 
 neral, c yet he commanded Abraham to slay his 
 son. d He forbad some, and accepted other sacri- 
 fices, distant from the tabernacle. Neither will it 
 
 a For the extent of a pro- 1 Sam. vii. 17- xiii. 8. and 
 
 phet's power, &c] This rule Elijah, 1 Kings xviii. 38. 
 
 is laid down in the Talmud, b Except that of one tree, 
 
 entitled, Concerning the &c/] Gen. ii. 17. 
 
 Council. Tlius at the com- c Yet he commanded Abra- 
 
 mand of Joshua, the law of ham, c\c7\ Gen. xxii. 2, 
 
 the sabbath was broken, Jos. d He forbad some, and ac- 
 
 vi. And the prophets often cepted others, &c.] As we said 
 
 sacrificed out of the place ap- just before, 
 pointed by the law, as Samuel, 
 
SECT. $. 
 
 ( 11UISTIAN RELIGION. 
 
 follow, that because the law given hv Moses was 
 good, therefore a better could not be given. Pa- 
 rents are wont to lisp with their children, to wink 
 at the faults of their age, to tempt them to 1< am 
 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. ' 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 afflicted with the worst of injuries, 
 f prayed for his enemies. 5 Thus David was willing 
 to have his rebellious son spared, ''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. ' So that 
 laws are only accommodated to the greater part of 
 the people ; and in that state it was reasonable 
 some things should be overlooked, which were 
 
 e Note that the precepts of 
 fhr lair, &c] Heb. viii. 7- 
 
 f Prayed for his enemies, 
 ccc] Exod. xx\ii. 11, 12, 13, 
 31. Numb. xi. '2. xii. 13. \i\. 
 13, and following verses; x\i. 
 7, 8. Deut. ix. 18, 96. xxxiii. 
 
 8 Thus David was willing, 
 fcc] 9 Sam. xviii. 5. 
 
 '' And patiently bore the 
 curses, Sic] SSam. xvL lo. 
 
 ' So that laws are only ac- 
 unnmodated, &c.] Origen a- 
 gainst Celsus, book iii. " Asa 
 " certain lawgiver Said to one 
 " who asked him, if he gave 
 " to his citizens the most per- 
 " feet laws : not, says he, the 
 
 " most perfect in themseh- 9, 
 " but the be>t they can bear." 
 Porphyry, book i. against 
 eating living creatures, con- 
 cerning lawgivers, says thus : 
 " If they have regard to the 
 '• middle sort of life, railed 
 " natural, and according to 
 " what is agreeable to most 
 " men, who measure good 
 " and ev2 by external things, 
 " which concern the body : 
 " if, I say, with this view 
 " they make law- . what in- 
 " jury is done to life, if any 
 '■ one adds something more 
 " excellent than thi 
 
 P \ 
 
21G OF THE TRUTH OF THE book v. 
 
 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 nations. 
 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 pro- 
 pose everlasting rewards, not under types and 
 shadows, but plainly and openly, as we see the law 
 of Christ does. 
 
 SECT. VII. 
 
 The law of Moses was observed by Jesus ivhen 
 on earth, neither was any part of it abolished 
 afterwards, but only those precepts which had 
 no intrinsic goodness in them. 
 
 We may here observe by the way, to shew the 
 wickedness of those Jews who lived in our Sa- 
 viour's time, that Jesus was very basely treated 
 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 circumcised, c made 
 use of the Jewish meats, d was clothed like them ; 
 e those who were cleansed from their leprosy he 
 sent to the priests ; f he religiously observed the 
 Passover, and other festival days. If he healed 
 anv on the sabbath day, he made it appear g not 
 only from the law, h but from their received opi- 
 
 a That a law better than &c] Matt. viii. 4. Mark i. 44. 
 
 this, &c] Heb. vii. 19, 22. Luke v. 14. 
 
 viii. 6. 2 Tim. i. 10. f He religiously observed the 
 
 b He was circumcised, &c] passover, &c/] Luke ii. 41. 
 
 Luke ii. 21. John ii. 13, 23. xi. 56. xii. 1. 
 
 c Made use of the Jewish vii. 2. 
 
 meats, &c.]] Gal. iv. 5. e Not only from the law, &c] 
 
 d Was clothed like them, Matt. xii. 5. 
 
 &c.] Matt. ix. 20. h But from their received opi-, 
 
 e Those who were cleansed, nions, &c] Matt. xii. 1 1 . 
 
SKT. 7. < HRIST1 w RELIGION. j i t 
 
 nions, that such works were not forbidden on the 
 sabbath. He then fust began ' to discover the 
 abrogating some laws, when lie had overcome 
 
 death, was ascended into heaven, had endued his 
 disciples with remarkable gifts of the Holy Spirit, 
 and had shewn bv those things, lv that lie had ob- 
 tained a kingly power, ' in which is included an 
 authority to make laws, according to that pro- 
 phecy of Daniel, chap. iii. and vii. 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 undei 
 Augustus,) God would give to a man, "' who should 
 appear to be an ordinary person, a kingdom, ex- 
 tending 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 enforce their practice, 
 God would have prescribed them " to all the world. 
 
 ' To discover the abrogating, from that, that some laws, 
 
 &<:.] Acts x. Coloss. ii. 14. such as those of first-fruits. 
 
 k That he had obtained a tithes, assembling upon fes- 
 
 kingly power, &c] Acts ii. 36'. tivals, relate expressly to the 
 
 Rev. i. 5. place of Judaea only, whither 
 
 1 In which is included, &c] it is certain all nations could 
 
 James i. 25. not come. See Exodus xxxiii. 
 
 m Who should appear to be 19. and xxxiv. '20. Deut. 
 
 an ordinary person, Sic."] Dan. xxvi. 2. and what follow- 
 
 ii. 45. vii. 13. For the son of Also Deut. xii. 5. and follow- 
 
 man expresses in Hebrew a ing; xiv. 23. and following-. 
 
 certain meanness; and so the Also Exodus xxiii. 1?. wxiv. 
 
 prophets are called, compared 22, 23, 84. Dent. xvi. 16'. 
 
 with angel9, as is observed by The most ancient l UStOflQ in- 
 
 lacchiades, on Dan. x. 16. tcrprctcd the law of ncrifices 
 
 To all the world, and not in the satin- manner. The 
 
 'o one people only, &c] So far Talmud, entitled, Concerning 
 
218 OF THE TRUTH OF THE book v. 
 
 and not to one people only ; and that from the 
 very beginning, and two thousand years and 
 more after mankind had been created. Abel, 
 Enoch, Noah, Melchisedech, 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 nevertheless they 
 received testimony of their faith towards 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 Chaldseans, Egyptians, 
 Sidonians, Tyrians, Idumseans, and Moabites, to 
 whom they wrote, for not embracing them, though 
 they particularly enumerate their crimes. These 
 precepts, therefore, were particular, and intro- 
 duced either to hinder some evil, ° 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 alleged to prove that God 
 had obliged himself to make no alteration herein. 
 For if it be said, that these precepts are styled per- 
 petual ; p men very often make use of this word, 
 when they would signify only, that what they com- 
 
 ihe Councils, and that enti- and, on that account, prone 
 
 tied Chagiga, tell us, that to idolatry. This the pro- 
 
 the law of Moses was given phets every where shew, espe- 
 
 to the Hebrews only, and not cially Ezekiel xvi. 
 to strangers. See Maimo- ? Men very of ten make use of 
 
 nides on Deut. xxxiii. and this word, &c] L. Hac edictali. 
 
 Bechai. Cod. de Secundis nuptiis. 
 
 ° To which the Jews were L. Hac in perpetuum. Cod. 
 
 especially inclined, &c] Being de Diversis Prsediis, libro xi. 
 
 very much addicted to rites, and in many other places. 
 
■ r. i 
 
 ( HRISTIAN RELIGION. 
 
 21Q 
 
 mind IB this manner, is not limited for a year'- 
 continuance, l| or to a certain time; suppose of 
 war or peace, accommodated to the scarceness of 
 provision ; now this does not hinder hut that they 
 may appoint new laws concerning these matters, 
 whenever the puhlie good requires it. Thus the 
 precepts which God gave to the Hebrews, were 
 some of them temporary, * only during the con- 
 tinuance of that people in the wilderness ; s others 
 confined to their dwelling in the land of Canaan. 
 That these might be distinguished from the other, 
 they are called perpetual ; bv which may be meant, 
 that they ought not to be neglected any where, nor 
 at any time, unless God should signify his will to 
 the contrary. Which manner of speaking, as it i- 
 coinnion to all people, the Hebrews ought the 
 less to wonder at, because they know that in 
 their law, that is called x a perpetual right, and a 
 perpetual servitude, which continued only from 
 jubilee to jubilee. n And the coming of the MeS- 
 
 i Or to a certain time, &c] 
 L. Valerius in Livy, xvxiv. 
 
 The laws which particular 
 • times require, are liable to 
 "be abolished] and I find 
 " are changed with the times; 
 " those that are made in the 
 '* time of peace, are abro- 
 " gated in war ; and those 
 " made in war, abrogated in 
 " peace." 
 
 r Only during the conti- 
 nuance, iSrc] As Exodus xxvii. 
 Deut. xxiii. 1 J. 
 
 ' Others (<>ntined to their 
 dw4 Hing s,&C.~] Deut. xii. 1, 20. 
 Numb, xxxiii. 9 1. 
 
 1 A perpetual right, 8iC.~] 
 
 IX'xlus xxi. 6. 1 Sam. i. f3. 
 
 \nd thus Josephus Albo, in 
 
 his third book of Foundations, 
 
 eh. \G. thinks the word Cr/ltf 1 ? 
 Le-olam, in the ritual law, 
 may be understood. And 
 Phineass priesthood is called, 
 Psalm cvi. 30, 31. tzhty Ty 
 Ad-olam, everlasting. And by 
 the Son of Sirach, xlv. '24. 
 an everlasting priesthood ; and 
 1 Mace. ii. 54. 
 
 " And the coming of the 
 Messiah, &c.3 In Pereck 
 Cheleck, and elsewhere, and 
 in Isaiah lxi. 1. (Pereck 
 Cheleck is the xith chapter 
 of the Talmud concerning 
 Councils; but what Gft)thl9 
 mentions is not to be found 
 there, at least in tb'- Mi-< hna 
 text; these citation- OUghl to 
 have been more exact.) 
 
220 OF THE TRUTH OF THE book v. 
 
 siah 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, x as Jeremiah 
 xxxi. where God promises that he will make a 
 new covenant, which shall be writ upon their 
 hearts, and men will have no need to learn reli- 
 gion 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 abolished ; 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- 
 brews are of opinion y that they first proceeded 
 
 x As Jeremiah xxxi. &c] " from any other person, nor 
 
 Ver. 31, and following. " did he ever receive any law 
 
 y That they first proceeded " that established any thing 
 
 from the invention of men, &c] " about first-fruits ; but he 
 
 Chrysostom xii. concerning " had it from himself, and 
 
 Statues, speaking of Abel, " was moved to it by his own 
 
 says, " that he offered sacri- " conscience only." In the 
 
 " fices which he did not learn answer to the orthodox, in 
 
p. 8. 
 
 CHRISTIAN RELIGION. 
 
 221 
 
 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 ; ' which was a sufficient reason why God 
 should enjoin 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 pro- 
 phets : ;i As to sacrifices, says God in David's 
 fiftieth Psalm, according to the Hebrew, / will 
 not speak to you at all concerning thou, viz, that 
 you shall slay burnt-offerings upon burnt-off'er- 
 ingS, <>r that I will accept young bullocks or 
 
 the words of Justin, to the 
 eighty-third Query : " none 
 " of those who sacrificed 
 " beasts to God before the 
 " lav, sacrificed them at the 
 " Divine command : though 
 "it is evident that (toil ac- 
 " cepted them, and by such 
 ■ acceptance discoTered that 
 " the sacrifices were well- 
 *' pleasing to him." (This 
 matt- : i- largely handled by 
 Dr. Spencer, concerning the 
 Ritual Law of the Jews, book 
 iii. discourse 2. to which I 
 refer you. Le Clerc.) 
 
 Which it: (is a sufficient rea- 
 son, Sec.'] Tli i^ very reason for 
 the law of sacrifices is al- 
 leged by Maimonidea in his 
 Guide to the Doubting, book 
 iii. ch. 31. Tertullian against 
 Marcion, book ii. " Would 
 you have nohodv find fault 
 " with the labour and bur- 
 " then of sacrifice*, and the 
 
 " busy scrupulousness of ob- 
 " lations, as if God truly de- 
 " sired such things, when he 
 " so plainly exclaims against 
 " them ? To what purpose is 
 " the multitude of your sa- 
 " crifices ? And who hath re- 
 " quired them at your hands? 
 
 But let such observe the 
 " care God has taken, to 
 " oblige a people, prone to 
 " idolatry and sin, to be rcli- 
 " gious, by such duties as 
 " that superstitious age was 
 " most conversant in, that he 
 " might call them off from 
 " superstition, by command- 
 " ing those things to be done 
 " upon his account, as if he 
 " desired it, lest they should 
 " fall to making images." 
 
 » As t'< tat vVc. ] 
 
 This is Grotius'fl paraphrase 
 upon Psalm I. not a literal 
 translation : and so are the 
 following /.' Clerc. 
 
222 OF THE TRUTH OF THE book v. 
 
 goats out of thy fold : for all the living creatures ; 
 ivhich feed in the forests, and ivander upon the 
 mountains, are mine; 1 number both the birds, and 
 the ivild beasts ; so that if I be hungry, I need 
 not come to declare it to you ; for the whole 
 ?miverse, and every thing in it, is mine. Do you 
 think I will eat the fat of flesh, and drink the 
 blood of goats ? No : sacrifice thanksgiving, 
 and offer thy vows 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 con- 
 trary, viz. that the thing was not at all acceptable 
 to God in itself. And if we consider the whole 
 tenour of the Psalm, we shall find that God ad- 
 dresses himself to holy men ; for he had before 
 said, Gather my saints together ; and afterwards, 
 Hear, O my people. These are the words of a 
 teacher. Then having finished the words before 
 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, O God, wilt not despise a broken and con- 
 trite heart. The like of which is that of Psalm xl. 
 Sacrifices and oblations thou dost not delight in, 
 but thou securest me to thyself, b as if I ivere 
 bored through the ear ; thou dost not require burnt- 
 sacrifices, or trespass-offerings ; therefore have I 
 ajiswered, Lo, I come ; and I am as ready to do 
 thy will, as any covenant can make me ; for it is 
 
 b As if I were bored, &C-3 A mark of servitude amongst 
 the Hebrews. 
 
Bicr.a CHRISTIAN RELIGION. 
 
 my delight. For thy law is fix i d in my whole heart ; 
 the praises of thy mercy I do not keep close in my 
 thoughts, but I (fee/are thy truth and Inv'uig- 
 
 randness every where \ but thy compassion and 
 faithfulness do I particularly celebrate in thi 
 great congregation. In chap. i. of Isaiah, God is 
 introduced speaking in this manner: //'hat arc 
 so many sacrifices to me P / am filled with the 
 burnt -offerings of ruins, and the fat of fed beasts; 
 I do not love the blood of young 'bullocks, of 
 iambs, or of goats, that you should appear with it 
 before me: J or who hath required this of you, 
 that you should thus pollute my courts ? And 
 Jeremiah vii. which is a like place, and may serve 
 to explain this. Thus snith the Lord of angels, 
 the (iod of Israel • J V heap up your burnt -of a - 
 ings with your sacrifices, and yourselves eat the 
 Jiesh of them. For at the time when I first 
 brought your fathers up out of Egypt, I neither 
 required nor commanded them any thing about 
 sacrifices, or burnt -offerings. But that which 1 
 earnestly commanded them was, that they should 
 be obedient to me ; so would I be their (rod, 
 and they should be my people ; and that the// 
 should walk in the way that J should teach them, 
 so should all things succeed prosperously to them. 
 And these are the words of God in Hosea, chap. vi. 
 Loi'uig-kindness towards men l is much more u<- 
 ceptable to me than sacrifice ; to think aright of 
 God 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 rains, by a huge quantity of oil, or by 
 calves of a year old ? God answers, / will tell you 
 
 /> much mm,: acccjttubln to tut , &C.] S the ( haldce in- 
 
 lerpreter explains tlii s [dace 
 
224 OF THE TRUTH OF THE book v, 
 
 ivhat is truli/ good and acceptable to me; viz* 
 c that you render to every man his due, that you 
 do good to others, and that you become humble 
 and lowly before God. Since therefore 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 supersti- 
 tion, placed the principal part of their piety in 
 them, and believed that their sacrifices made a 
 sufficient compensation for their sins : it is not to 
 be wondered at, if God in time abolished a thing 
 in its own nature indifferent, but by use converted 
 into evil ; especially d 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 com- 
 mitted entirely to the posterity of Aaron, and that 
 only in their own country. 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, 
 thah an altar should be seen in Egypt, where not 
 only the Egyptians, but the Assyrians also and 
 Israelites should worship God ; and chap. lxvi. he 
 
 c That you render to every into three in this place ; by 
 
 man his due, &c] Therefore Isaiah into two, chap. lvi. 1. 
 
 the Jews say, that the 602 by Habakkuk into one, chap, 
 
 precepts of the law are by ii. 4. as also by Amos, v. 6. 
 
 Isaiah contracted into six, d When king Hezekiah, &c.]j 
 
 chap, xxxiii. 15. by Micah 2 Kings xviii. 4. 
 
S-ECT. 8. 
 
 CHRISTIAN RELIGION. 
 
 
 saith, that the most distant nations, and people of 
 
 all languages, as well as the Israelites, should oiler 
 gifts unto God, and out of them should he ap- 
 pointed Priests and Levites ; all which could not 
 be, e whilst the law of Mom's continued. To 
 these we may add that place in ' Malaclw, chap. i. 
 where God, foretelling future events, says, that the 
 offerings of the Hebrews would be an abomination 
 to him ; that from the cast 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 pro- 
 phecy 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 
 sacrifices prescribed by Moses are no longer 
 approved bv 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 arc who ought 
 to perform the sacred rites. 
 
 e Whilst tin law of M 
 continued, &c] Add thi> ]d u e 
 of .' ; miah, chap. iii. 16. " In 
 '• those dayBj Bailh the Lord, 
 •' they shall -.a 1111 more, I be 
 " ark of the coi i nam of the 
 " Lord, neither shall it come 
 '• into their minds, neither 
 " shall they remember it, 
 " neither ih ill they \ i-it it, 
 ■• neither ^h.ill that be done 
 •■ an] more.'' 1 1.\ en the Jew a 
 maelves could no longer 
 
 observe their law, after they 
 Mere so much scattered. I or 
 it u impossible that all the 
 
 males should go up thrice in 
 a Near to Jerusalem, accord- 
 ing to the law. Exodus xxiii. 
 I? from all those countries 
 which were inhabited by 
 them. This law could be 
 given to no other than a 
 people not very great, n<>r 
 much distant from the taber- 
 nacle. Le ( /- 
 
 1 Malachi, chap. i. \c.~] See 
 Chrysostom's excellent para- 
 phrase ii | )<>n this place, in his 
 'ml ill r?e against the 
 
 t . . Dl 
 
 w 
 
ii6 
 
 OF THE TRUTH OF THE 
 
 BOOK V. 
 
 SECT. IX. 
 
 And the difference of meats. 
 
 What has been said concerning the law of sa- 
 crifices, the same may be affirmed of that in 
 which different kinds of meat are prohibited. It 
 is manifest, that after the universal deluge' 1 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 Shem and his pos- 
 terity, Abraham, Isaac, and Jacob. But after- 
 wards, when the people in Egypt were tinctured 
 with the vile superstition of that nation ; then it 
 was that God first prohibited the eating some sort 
 of living creatures; either because for the most 
 part b such were offered by the Egyptians to their 
 
 a God gave to Noah and his 
 posterity, &.c.~] The mention 
 of clean and unclean crea- 
 tures seems to be an objec- 
 tion against this, in the his- 
 tory of the deluge ; but either 
 that was said by way of pro- 
 lepsis to those who knew the 
 law ; or by unclean, ought to 
 be understood, those which 
 men naturally avoid for food, 
 such as Tacitus calls pro- 
 fane. Hist. iv. Unless any 
 one had rather understand by 
 clean, those which are nou- 
 rished by herbs ; and by un- 
 clean, those which feed on 
 other living creatures. 
 
 b Sucli were offered by the 
 Egyptians, &c] Origen in his 
 fourth book against Celsus : 
 " Some wicked Daemons, and 
 " (as I may call them) Tita- 
 " nic or Gigantic ones, who 
 " were rebellious against the 
 
 true God, and the heavenly- 
 angels, and fell from hea- 
 ven, and are continually 
 moving about gross and 
 unclean bodies here on 
 earth, having some fore- 
 sight of things to come, by 
 reason of their freedom 
 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, espe- 
 cially those that are rave- 
 nous, 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 divina- 
 tion in these dumb crea- 
 tures, might not seek the 
 God that comprehends the 
 
r. o. 
 
 I HEIST] W EU ! » < ION. 
 
 
 gocjs. atod thov inadc divination l>v then ; or bo 
 cause ' in that typical law, the particular voices of 
 
 ** uni\< • r enquire after 
 •■ the pure w orship of < iod ; 
 
 •• hut Buffer tin ir n de- 
 
 •• sjenerateiatoearthlythii 
 k b i- birds and drag i 
 and Wolves. For it is 
 '• observed l>\ thosi who are 
 •• -kilful in these things, ih.it 
 "• future predictions arc m 
 ■• by such li\ in^ creatures as 
 •• these; the Dsemoos having 
 " no power to effect that in 
 •• tame creatures, which by 
 " reason of their likeness in 
 •• wickedness, nut real, but 
 " seeming wicki daess in euch 
 " creatures, they are able to 
 •' effect in other creatures. 
 '• Whence, if any thing be 
 •• wonderful in Moses, this 
 " particularly deserves our 
 " admiration, that discerning 
 •• the different natures of liv- 
 "' ing creatures -. and whether 
 " instructed by God coneern- 
 " ing them, and the Daemons 
 u appropriated to every one 
 " of them : or whether he 
 " understood by bis ownwis- 
 " dom the several rani.-; and 
 " sorts of tl:- in ; he pro- 
 " nounced them unci' 
 " which were esteemed by 
 " the Egyptians :• n«l Ol 
 " nations to cause divination, 
 " and he declared the other 
 " to be clean." The like to 
 which we find in 'J !;• 
 book vii. against the Greeks: 
 and not very different from 
 this is that of .Mam 
 " having- established in the 
 •• 1 iw many other thin 
 
 •• particularly such afl - 
 
 " < ontrary to the custom 
 •• thf Egj pii.ui -. And that 
 which TacitQS - ij - of the 
 .li ws : " All things are pro- 
 " fane amongst them which 
 are - w red amongst us.'' 
 
 And afterwards ; "II c\ slay 
 
 11 .so in i ontempt of Jupi- 
 " ter AmiMon ; and sacrifice 
 •• an o\, which the Egyptians 
 •• worshipped the Ciod Apis 
 " by." 
 
 c /// thai typical laic, &c.] 
 Barnabas in his Epistle : 
 " Moses said. Ye shall not eat 
 '■■ a swine, nor an eagle, nor 
 " a hawk, nor ;i raven, nor 
 " any fish which hath no tins. 
 " By whicli he meant three 
 " opinions figuratively ex- 
 •• pressed. A\ bat he aims at 
 " is evident from these words 
 ' in Deuteronomy : And my 
 " judgments shall be esta- 
 
 blished among my people' 
 low the commandment of 
 •■ God is not literally to pro- 
 " hibit eating them ; but 
 • Mn- - Bpake of them in a 
 "spiritual sense. lie men- 
 •• tions -wine for this end. 
 '• that they abOttld not on- 
 
 '• \ erse with mi n vi bo resem 
 '• ble swine ; for when tl 
 " live in luxury . they foi I 
 " their master -, but w I a 
 " tin y want, tl f < ■ n ilieir 
 •• master : t!iu~ a swiBe, » hile 
 " he is eating, will not know 
 " his i w hen be is 
 
 I in rv, he cries out, and 
 • when he is full, he is quiet. 
 u 2 
 
228 OF THE TRUTH OF THE book v. 
 
 men were represented by certain kinds of living 
 
 " 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 hy 
 " lahour and pains, but un- 
 " justly steal it from others ; 
 " and who walk about as if 
 " they were sincere, 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 shalt not eat, says he, 
 " the lamprey, nor the pour- 
 "■ contrel, 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 bot- 
 " torn of thesea.notlikeothers 
 " to hover on the top of the 
 " water, but to dwell on the 
 " ground at the bottom. Also 
 " he says, Thou shalt not eat 
 " the coney: wherefore? that 
 " you may not be a corrupter 
 " of children, nor such like; 
 11 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; that is, thou 
 " shalt not be an adulterer, 
 " or unclean person, or such 
 " like : for what reason J be- 
 "■ cause this creature changes 
 
 its nature every year, and 
 sometimes is a male, and 
 sometimes a female. And 
 he justly hated the weasel ; 
 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 cor- 
 respondence with such 
 workers of iniquity ; for 
 this animal conceives in its 
 mouth. Concerning meats, 
 therefore, Moses meant 
 three things spiritually ; 
 but they, through fleshly in- 
 clinations, understood him 
 of meats. But David knew 
 these three opinions, and 
 therefore agreeably thereto 
 he says, Blessed is the man 
 that walketh not in the coun- 
 sel of 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 their prey. 
 Thus you have the end and 
 the meaning of them. But 
 Moses commanded to eat 
 every creature that is clo- 
 ven-footed, and that chew- 
 eth 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 consider 
 
SECT. 9- 
 
 CHRISTIAN RELIGION. 
 
 
 creatures. That these precepts were not universal, 
 appears from the instance of what is appointed 
 concerning the flesh of a beast that died of itself, 
 Dent. xiv. that it was not lawful for the Israelites 
 to eat it, d but it was lawful for strangers, which 
 strangers the Jews were commanded to perform 
 all good offices to, as esteemed of God. And the 
 ancient Hebrew teachers openly declare, c that in 
 the times of the Messiah, the law of the prohibi- 
 tion of meats should cease, and that swine's flesh 
 should be as clean as that of an ox. And cer- 
 
 •• the command. What there- 
 ■• fore is the meaning of it: 
 •■ Why, com erse with tl 
 '• wiio fear their master; with 
 " those who meditate in tlieir 
 rt hearts upon the word they 
 " have received ; with those 
 " who speak of and keep the 
 " judgments of tlieir master; 
 " with those who know that 
 *• meditation is a pleasant 
 •• work, and belongs to those 
 " who throughly consider 
 " their master's word. But 
 •• what means cloven-footed ? 
 " That a man should walk 
 " uprightly in this world, in 
 " expectation of another life. 
 " See what excellent laws are 
 " established bj Moses." Cle- 
 mens commends this of Bar- 
 nabas, in his fifth Strome. 
 You may find also many 
 things partly like, and partly 
 the same with these, in Philo's 
 book of Agriculture; and in 
 the book entitle d, " The wick- 
 " ed lay snares for the righte- 
 " ous ;" which are too long 
 to be transcribed. The like 
 is to be seen in Euscbius, out 
 of Arisueus, book viii. ch. 9. 
 
 d But it wat lawful for 
 
 strcui.i r$, <\c] Holy men, but 
 not circumcised, which you 
 find mentioned, Let it.xxii JO. 
 and xxv. 40, -J7 and in the 
 Talmud, chap, of the King, 
 and of the Council ; and in 
 Maimonides'sbookof Idolatry. 
 e That in lli>: tint! ^ of the 
 Messiah, &c] Tim- H Snmuel 
 in Mecor ( haim. 1 he Tal- 
 mud, entitled N'ula. Bays, the 
 law was to continue but till the 
 times of the M< - in We may 
 moreover observe, that some 
 Hebrew teacher-, amongst 
 whom is B.uhai. were of opi- 
 nion that the laws concern- 
 ing Forbidden meat- were 
 peculiar to the land of Ca- 
 naan, nor wa- any one obliged 
 to observe them out of the 
 bounds thereof And beside, 
 the Jews themselves are igno- 
 rant, or ai least dispute about 
 the signification of man] of 
 the names of those animals \ 
 which we cannol think God 
 would have permitted, if the 
 to observe that 
 law were to have continued 
 till this time. 
 
 u3 
 
230 OF THE TRUTH OF THE book v. 
 
 tainly, since God designed to gather a people to 
 himself out of all nations, it was more reasonable 
 that he should make liberty, and not bondage, in 
 such things, common to all. Now follows an ex- 
 amination of festival days. 
 
 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 mention 
 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 mat- 
 ter how they offended in other respects. Where- 
 fore 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 pre- 
 cept, not given to one people only, but in the 
 beginning of the world, to Adam the father of 
 them all. To which I answer, agreeably to the 
 opinions of the most learned Hebrews, that this 
 precept concerning the sabbath is two -fold : f a 
 precept of remembrance, Exodus xx. 8. and g a 
 
 f A precept of remembrance, rundensis and Isaac Aramas 
 
 &c/] ^O. distinguish. (Observation and 
 
 s A precept of observation, remembrance signify the 
 
 &c] "NOW. Thus Moses Ge- same thing in Moses, as to 
 
t. 10. ( EfRISTIAN RELIGION. ..:i 
 
 precept of observation, EacodoB xxxi. 31. The 
 precept of remembrance is fulfilled, in a religious 
 memory of the creation of the world ; the pre- 
 cept of observation consists in an exact absti- 
 nence from all manner of labour. The first pre- 
 cept was given from the beginning, and without 
 doubt b 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, 'yet there is no sign of their stop- 
 ping their journey on the account of the sabbath; 
 which thing we frequently meet with, after their 
 coming out of Egvpt. 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 
 alleged, Deut. V. 15. 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 labours, as you find it in the forecited places. 
 It is true indeed, that ll strangers were obliged by 
 
 this matter, as we have shewn times did iu this sense c-aCfea- 
 on Deut. v. 1. however the t.'j-z., that is, observe the sab- 
 thing here treated of is true, bath, i.s denied by .1 n- tin , in 
 Le Clerc. his dialogue with Tryphon, 
 
 h The pious men before tin and by Tertullian in two 
 
 law, &c.] From whom a oer- plai igainst the Jews. 
 
 tain veneration for the .- k Strangers were obliged by 
 
 Tenth day WBS derived to tiie this ire. \c.J Not tl. 
 
 (■reeks, as Clemens observes, others, who out of Judajnob- 
 
 See what is said in relation to ser\ed the precepts given to 
 
 tins, hook i. the posterity of Noah. Thii 
 
 ' Yet there is no styl, &.c.~] is the opinion of the II-. - 
 
 That the pious men of those brew - 
 
 B -4 
 
232 OF THE TRUTH OF THE book v 
 
 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 from hence, that in many places it 
 is called a sign, and & particular covenant between 
 God and the Israelites, Exod. 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 be- 
 ginning, and in such a manner as never to be abo- 
 lished ; certainly that law would have prevailed 
 over all other laws, the contrary to which we now 
 find. For it is evident, * that children were rightly 
 circumcised on the sabbath-day : and while the 
 temple stood, m the sacrifices were slain on the 
 sabbath-day, as well as on other days. The He- 
 brew 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 pro- 
 phet, which they prove by the example of the 
 taking of Jericho on the sabbath-day by the com- 
 mand of Joshua. And that in the time of the 
 Messiah, the difference of days should be taken 
 away; some of them shew very well, from that 
 place of Isaiah lxvi. 23. where it is foretold, that 
 there should be a continual worship of God from 
 sabbath to sabbath, from new moon to new moon. 
 
 1 That children were rightly " cision." See John vii. 22. 
 circumcised, &c.] Thus the m The sacrifices were slain x 
 
 Hebrew proverb : " The sab- &e.] Numb, xxviii. 9. 
 « bath gives way to circum- 
 
t. 11. CHRISTIW III I H.l<>\ 
 
 SECT. XI. 
 And circumcision of the flesh. 
 
 We come now to circumcision, which is indeed 
 ancientcr than Moses, as being commanded to 
 Abraham and his posterity; but this very precept 
 was the beginning of the covenant declared by 
 Momv Thu> we find God said to Abraham, Ge- 
 nesis xvii. / i/'// f*ive unto thee, and to tin) seed 
 after thee, tli, land wherein thou art a stranger, 
 even the land of Canaan, for an everlasting pos- 
 session ,• therefore kcc)> my covenant, thou and 
 thy seed for ever. This is the covenant betwixt 
 vie and thee and thy seed ; Ever)/ male shall be 
 circumcised. 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 people ; 
 for which reason the necessity of a mark of dis- 
 tinction must cease. And this is further evident, 
 that there was some mystical and higher significa- 
 tion contained under tins precept of circumcision ; 
 as appears from the prophets, when they command 
 ■ the heart to be circumcised, to which all the 
 precepts of Christ tend. So likewise the promises 
 added to circumcision, must of necessity relate to 
 something further j namely, that of an earthly 
 possession, "to the revelation of an everlasting pos- 
 session; which was never made more manifest than 
 by Jesus ; " and that of making Abraham a father 
 of many nations ; till that time, when not only 
 some few people, but innumerable of them, spread 
 
 m The heart to be circum- • And that of making Abra- 
 
 riscd, &c] Dent. s. 1">". *xx. ham a father, Sec."] Gen. xvii 
 
 6. Jer. to. 4. 5. Rom. iv. 1 1. ].',, 16, 1? 
 
 n To the revelation. \. ] Luke xix. 9. Gal Hi. 7« 
 Heb. to. 
 
234 OF THE TRUTH OF THE book v. 
 
 all over the world, should imitate that memorable 
 faith of Abraham towards God ; which never yet 
 came to pass, but by the Gospel. Now it is no 
 wonder, that when the work is finished, the shadow 
 of the work that was designed should be taken 
 away. p And that God's mercy was not confined to 
 this sign, is from hence manifest ; that not only 
 those who lived before Abraham, but even Abra- 
 ham himself was acceptable to God before he was 
 circumcised : and circumcision was omitted by the 
 Hebrews q 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 alloived 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, r 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 
 
 p And that God's mercy, &c] " cumcised, and circumcise 
 
 Justin, in his dialogue with " the flesh of your foreskin, 
 
 Trypho, says, " Circumci- " and it shall be for a sign of 
 
 '' sion was given for a sign, " a covenant betwixt you and 
 
 cc and not for a work of righ- " me." 
 
 " teousness." And Irenseus, q All the while they journeyed, 
 
 book iv. chap. 30. " We learn &c] Josh. v. 5, 6. 
 " from Scripture, that cir- J By miracles and gifts no 
 
 " cumcision is not that which way inferior, &c-3 R. Levi 
 
 " perfects righteousness : but Ben Gerson said, that the mi- 
 
 " God gave it, that Abra- racles of the Messiah ought 
 
 " ham's posterity might con- to be greater than those of 
 
 " tinue distinguishable. For Moses, which is most evident 
 
 " God said to Abraham, Let in the dead restored to life, 
 :< every male of you be cir- 
 
sect. m. CHRISTIAN RELIGION. 
 
 they should acknowledge such their happiness; 
 but if they would perform the precepts of Jesus, 
 whkh were full ef all virtue, they easily allowed 
 them, in indifferent things, to follow what course 
 of life they would, ' provided they did not impose 
 the observation of it. as necessary, upon strangers, 
 to whom the ritual law was never giyeri ; which 
 one thing sufficiently shews, that the Jews very 
 unjustly reject the doctrine of Jesus, under pre- 
 tence 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 arguments suited to convince the Jews. 
 
 SECT. XIII. 
 
 A proof against the Jews, taken from their own 
 confession 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 advan- 
 tages, there should be one, far exceeding the rest, 
 whom they called the Messiah ; which, though a 
 common name, did more eminently agree to this 
 person onlv. We assert, that he came long since ; 
 they expect that he is yet to come. It remains 
 therefore that we put an end to the controversy, 
 from those books, the authority of which is equalh 
 acknowledged by both. 
 
 ' To follow what course of l Provided they did noi im- 
 Ufr they mould, &c] Actsxvi. pose, &c.] Acts xv. Gal. i. c 
 \xi."<24. Rom. \iv. 1 Cor. ii. 3, 14. iv. 10. vi. \2. 
 
 jo. GaLv.6. Coloss. iii. 11. 
 
236 OF THE TRUTH OF THE book v. 
 
 SECT. XIV. 
 
 That he is already come, appears from the time 
 
 foretold. 
 
 Daniel, u a testimony of whose great piety Eze- 
 kiel affords us, could neither deceive us, nor 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 five hundred years between the publication of 
 the edict for rebuilding the city of Jerusalem, x 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 y a Hebrew teacher, Nehemiah, who 
 lived five hundred years before him, said openly 
 then, that the time of the Messiah, signified by 
 
 ™ A testimony of whose great " cation with God." 
 piety, &c] xiv. 14. xxviii. 3. x And the coming of the 
 Josephus, concerning Daniel, Messiah, &c.^ The great He- 
 at the end of the tenth book, brew doctors, such as Salo- 
 says, " That the Spirit of God mon Jarchi, Rabbi Josue, 
 " was with him.'* And after- quoted by Abenesdras and 
 wards, " That he was endued Saadias, agree, that the Son 
 " with every thing in an in- of Man in Daniel is the Mes- 
 " credible manner, as being siah : thus Rabi Josue, who 
 " one of the greatest of the saw the raising of the temple, 
 " prophets. In his lifetime he said that the time of the Mes- 
 " was had in great honour siah was then past, as R. Ja- 
 
 and esteem, both by the cob in Caphthor testifies. 
 
 '* kings and the people ; and y A Hebrew teacher, Nehe- 
 
 " after his death he was miah, &c.~] Grotius ought to 
 
 " had in everlasting reraem- have told us whence he had 
 
 "brance; the books wrote this. If I remember right, in 
 
 " by him, and left to us, some epistle of his to his 
 
 " we read at this day, and brother William Grotius, he 
 
 " their testimony convinces says he received it from a 
 
 " us that he had a communi- Jew. Le Clerc. 
 
SECT. 11. 
 
 CHRISTIAN RELIGION. 
 
 
 Daniel, could not be deferred above live hundred 
 years. There is another mark before hinted at, 
 which agrees with this of the time; and that is, 
 'that a government over all nations should be ap- 
 pointed from heaven, after ' the posterity of Seleu- 
 eus and Lagus should cease to reign \ the latter of 
 which ended in Cleopatra, not long before 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 destruction of that city, 
 '.Tosephus himself refers to his own age. From 
 whence it follows, that the time limited for the 
 coining of the Messiah was then past. To this 
 may be referred that of Haggai, chap. li. 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 greatness of the former temple, 
 with this promise, that there should be greater 
 
 1 That a g ove rnm ent over all 
 nations, &c] R. Levi Ben Ger- 
 son tells us. that that stone, 
 by the blow whereof that 
 image which represented the 
 empires should he broken to 
 pieces, was the Messiah. 
 Rabbi Solomon, R. Abem-- 
 dras, and R. >aauia, Bay, that 
 that kingdom, which would 
 consume the rest of the king- 
 doms, was the kingdom of 
 the Messiah. R. Levi Ben 
 
 QerSOO and Saadia, affirm the 
 Son of Man in Daniel to be 
 the Mi --; di. 
 
 ■ The posterity of Sdmicus, 
 ami LagUt, &c.~| Sec the an- 
 notations upon this in the 
 first book. 
 
 b Josephut himself refers to 
 his own one, &c] Book x. ch. 
 13. " Daniel wrote concern- 
 • ing this time, and concern- 
 " ing the Roman empire, and 
 ■• that (our nation) should be 
 " destroyed by it. God having 
 " discovered all these thil 
 " to him, he left them US in 
 " writing; so that whoever 
 " reads them, and considers 
 " what has come to pass, can- 
 " not but admire the honour 
 " God did to Daniel." laci bl- 
 ades also upon Dan. ix. 34. 
 tells us, that the seventy 
 
 weeks of yean were finished 
 in the destruction of Jeru- 
 salem. 
 
238 
 
 OF THE TRUTH OF THE 
 
 BOOK V. 
 
 honour clone 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 workman- 
 ship, 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 temple 
 of Solomon : to which we may add, which is ob- 
 served by the Hebrew teachers, that there were 
 wanting two very great endowments in the latter 
 temple, which were in the former, viz. c a visible 
 light, as a token of the divine Majesty, and a di- 
 vine 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 prose- 
 cuted by Malachi, chap. iii. Behold, I will send my 
 messenger, who shall prepare my ivay ; e and the 
 Lord whom ye seek, shall suddenly come to his 
 temple, (now Malachi lived after the latter temple 
 was built,) even the messenger of the covenant 
 ivhom ye delight in. Therefore the Messiah ought 
 to come while the second temple stood ; f in which 
 account is reckoned by the Hebrews all the time 
 
 c A visible light, as a token, 
 &c] In the title concerning 
 Instruction, and the Jerusa- 
 lem Gemara, chap. 3. 
 
 d Tliat he would establish his 
 peace, &c] We must observe 
 what goes before. " The de- 
 cc sire of all nations shall 
 " come, and I will fill this 
 " house with glory." Which 
 wonderfully agrees with what 
 we have taken out of Mala- 
 chi; so that these two pro- 
 phets may serve for inter- 
 preters of each other. Rabbi 
 
 Akiba, and many others, as 
 Rabbi Solomon testifies, were 
 of opinion, that the Messiah 
 ought to come in the second 
 temple. 
 
 e And the Lord whom ye seek, 
 &c.J This place of Malachi; 
 the Jews commonly explain 
 of the Messiah. 
 
 f In which account is reckon- 
 ed, &c] As in the Talmud, 
 chap, the last, concerning the 
 Council ; and that entitled 
 Juma, and that entitled Rosch 
 Haschana. 
 
sr.i i . i . 
 
 ( HIUST1 \\ lil'I.IC Ion 
 
 
 from Zerubbabel to Vespasian ; for the temple in 
 the time of Herod the Great was not rebuilt from 
 the foundation, hut only s gradually renewed by 
 parts ; notwithstanding which alteration, it might 
 be called the same temple. And indeed there 
 was so firm an expectation of the Messiah at that 
 time amongst the Hebrews, and their neighbours, 
 h that Herod was thought bv some to be the Mes- 
 >iah, 'Judas Gaulonita by others, ■ and some more 
 bv others, who lived about the time of our Sa- 
 viour. 
 
 SECT. XV. 
 
 ( With an answer to what is alleged, that his 
 coming was deferred upon the account 0/ the 
 >>.\ <>j 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 
 
 nius says the same of them : 
 agreeable to which, is that 
 of the ancient Scholiast on 
 Persius ; " 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 can- 
 " dies crowned with violets 
 " on th eir window -. 
 
 ' J I tnknita by oth 
 
 &C.]] See Joscphus xviii. 1. 
 
 k And some more by "</,. 
 &c.] Acts wi. 38. Josephha 
 many in- ill the 
 
 tii..' ' :-.. and after 
 
 destruction "t" Jerusa- 
 lem. 
 
 e Gradually renewed by parts, 
 &c] Pbilo, concerning the 
 world: •• That is not cor- 
 '•' ruptihle, all the parts of 
 ■ ! which are corrupting gra- 
 
 " dually ; 1 ut that all the 
 
 " part- of which are d 
 
 " cd together at the same 
 
 " time." Add to this. L. Pro- 
 
 ponebatur. D. de Judi 
 
 L. Qui.: tatnen. Sect, in na- 
 
 D.Quibus modis ususfru- 
 
 amittatur. 
 '■ 7'hitt Herod was thought 
 
 '>me % &c.] These were 
 
 the Herodians, Matt. xxii. 16. 
 
 rk iii. 6. viii. 1 5. xii. 13. 
 
 Trrtullian, in his enunnra- 
 
 of heretics : " Amoi 
 • these • be 1 lerodi • 
 
 bo said that Herod 
 " the Christ." And Efripha* 
 
240 OF THE TRUTH OF THE s book v. 
 
 cause why he did not come at the promised time. 
 Now not to mention, x that in the forecited 
 prophecies, what is determined by them, has no 
 signs of being suspended upon any conditions; 
 how could his coming be deferred on the account 
 of their sins, when this also was foretold, that for 
 the many and great sins of the people, m the city 
 should be destroyed, a little after the time of the 
 Messiah ? Further, the Messiah was to come for 
 this very reason, " that he might bring a remedy 
 for the most corrupt age ; and together with the 
 rules of reforming their lives, assure them of par- 
 don of their sins. Whence it is said in Zechariah, 
 chap. xiii. concerning his time, that a fountain 
 should then be opened to the house of David and 
 to all in Jerusalem, to wash away their sins : and it 
 is a common thing among the Jews, to call the 
 Messiah, ° Isch Copher, that is, the Appeaser. It 
 is therefore very repugnant to reason to say, that 
 that was deferred upon the account of the disease, 
 which was directly appointed for that disease. 
 
 1 That in the forecited pro- the new covenant, as Malachi 
 
 phecies, &c.] This is ex- in that place and other pro- 
 
 pressly affirmed by R. Jocha- phets shew, his coming could 
 
 nan in Schemoth Rabba, and not be suspended on the con- 
 
 R. David Kimchi, on Psalm dition of observing that cove- 
 
 cviii. 5. Josephus, book x. nant he came to abolish, 
 towards the end, says well of m The city should be de- 
 
 Daniel ; " That in his pro- stroyed, &c] Dan. ix. 24. 
 " phecies, he not only fore- n That he might bring a re- 
 
 " told what was to come, like medy, &c/] Isaiah liii. 4. and 
 
 " the other prophets ; but he following verses. Jeremiah 
 
 " determined the time in xxxi. 31. and what follows. 
 
 " which those things should Ezekiel xi. 19, 21. 
 " come to pass." That the ° Isch Copher.'] ")DD BPK> 
 
 decree of the Messiah's being See the Chaldee Paraphrase 
 
 sent at that time was not sus- on Cant. i. 14. R. Judas in 
 
 pended upon any conditions, Chasidim, and R. Simeon 
 
 appears also from Mai. iii. 1. in Bereschith Rabba, say, 
 
 Besides, seeing that the Mes- that the Messiah should bear 
 
 siah was to be the author of our sins. 
 
«.r. r. 16. I HRIST1 W RELIGION. 241 
 
 SECT. XVI. 
 Also from the present state "I the .Av/w, com- 
 pared with the promises <>/ the iaw. 
 
 As to what we said, that the Messiah is long 
 since come upon earth, even experience might 
 convince the Jews, ? God promised them, in the 
 
 covenant made with Moses, a quiet possession of 
 the land of Palestine, so long as they conformed 
 their lives to the precepts of the law: and on the 
 contrary, '' if they sinned grievously 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, they returned to obedi- 
 ence, he would be merciful towards his people, and 
 cause them to return into their own country, 
 though dispersed into the furthest parts of the 
 world ; as you may see in many plaees, partieu- 
 larlv Dent. 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 r attempted to 
 build a new one, they were always hindered. 
 Nay, Ammianus Marcellinus, who was not a 
 
 P God promised them in the linus, &c] Book x\iii. Chry- 
 
 envenant, kcl Exodus xv. Boston) ii. against the Jews. 
 
 Levit. xviii. Pout. vi. vii. \i " Fire immediately broke out 
 
 XX viii. " of the foundation, and 
 
 i If they sinned grievously " burnl many men, and also 
 
 .i7<;;^/ i#,&c] Levit \wi. "the Btones of thai place. 
 
 Deut iv. \i . xxviii. The whol< | ! ace is worth 
 
 ' Attempted t<> build a new reading. The Barae author 
 
 one, &c] In the times of baa the like words in bis 
 
 Adrian, Constantine, and Ju- fourth Homily upon Mat- 
 
 lian. Chryaostom ii. against thew, and in hi- discourse 
 
 the Jews. of 1 hrist's being God. 
 
 Say, Ammianus Marcel- 
 
 R 
 
242 OF THE TRUTH OF THE book v. 
 
 Christian writer, reports that halls of fire broke 
 out of the foundation, and destroyed their work. 
 When of old, the people had defiled themselves 
 with the greatest wickedness, every where sacri- 
 ficed their children to Saturn, looked upon adul- 
 tery as nothing, spoiled the widows and the 
 orphans, shed innocent blood in great plenty; 
 * all which the prophets reproach them with ; they 
 were driven out of their country ; u but not longer 
 than seventy years : and in the mean time God 
 did not neglect x speaking to them by prophets, 
 and comforting them with hopes of their return, 
 y telling them the very time. z 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 fnture 
 return ; their teachers, as if they were inspired 
 with a spirit of giddiness, have sunk into low fables 
 and ridiculous opinions, with which the books of 
 the Talmud abound ; which yet they presume to 
 call the oral law, and to compare them, nay, to 
 prefer them, above what is written by Moses. For 
 what we there find a of God's mourning, because 
 he suffered the city to be destroyed, b of his daily 
 
 1 All which the prophets re- y Telling them the very time, 
 
 proach them with, &c] Isaiah &c] Jeremiah xxv. 12. 
 
 i. 17- iii. 14, 15. v. 23. xi. 2, xxix. 10. 
 
 3. lix. lxv. Amos ii. 6. Jere- z But now, ever since they 
 
 miah ii. iii. v. vii. 31. viii. have been driven out, &c] The 
 
 x. xi. xvi. xxii. Ezekiel ii. vi. Talmud in Baba Bathra. 
 
 vii. viii. xvi. xxii. xxiv. a Of God's mourning, &c] 
 
 Daniel ix. Micah ii. 1, 2, 3. See the preface of Echad 
 
 u But not longer than seventy Rabbathi ; the like to which 
 
 years, &c] R. Samuel makes we find in the Talmud, en- 
 
 this objection in his R. Isaac, titled Chagiga, in Debarim 
 
 x Speaking to them by pro- Rabba, and in Berachoth. 
 
 phets, &c] Jeremiah xxx. b Of his daily diligence, 
 
 xxxi. xxxiii. Ezekiel xxxvi. &c] Thaanith and Aboda 
 
 xxxvii. Zara. 
 
b* t. it. CHRISTIAN RELIGION. jk; 
 
 diligence in reading the law, ' of the Behe- 
 moth and Leviathan, '' and many other tilings, 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 ; l but they endeavour to 
 appease God by prayers 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 con- 
 tinued 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, their 
 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 was before 
 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 
 
 c Of the Behemoth and Levia- cerning hell, concerning the 
 
 than, &c] See the Talmud kingdom of the ten tribes 
 
 BabaBathra, andthe Chaldee beyond the river Sabbaticns, 
 
 Paraphrast on the Song of and concerning the deeds of 
 
 Solomon, viii. 1. the Kabbies. 
 
 d And many other things, * But they endeavour to ap- 
 
 &c] Many of which Gerson pease God, &c] Whereas, if 
 
 the Christian hai transcribed we may believe themselves, 
 
 in his book against the Jews •, they highly merit of <■"<! for 
 
 see those chapters in it con- rejecting a false Messiah, who 
 
 cerning devils, concerning was received b> so great n 
 
 the Messiah, concerning the part of mankind. 
 revelations by l'.lias, con- 
 
 R 2 
 
244 
 
 OF THE TRUTH OF THE 
 
 BOOK V, 
 
 themselves thought the Messiah, or were really 
 thought so, left no sect in which that opinion 
 continued. None now profess themselves to be 
 followers of Herod or Judas Gaulonita, c or of Bar- 
 chochebas, who, in the times of Adrian, declared 
 himself to be the Messiah, d and deceived many 
 learned men. But there have been such as owned 
 Jesus, ever since he was upon earth, to this very 
 day, fc and they a great many, not in one country, 
 but all the world over. I might here allege many 
 other things, formerly predicted, or believed 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, f that he was of the 
 seed of David ; * that he was born of a virgin ; 
 h that this thing was discovered from heaven, to 
 him who had married that virgin, and would not 
 keep her in marriage, because she was big with 
 child by another ; ' that he was born in Bethlehem ; 
 k that he began to spread his doctrine first in Ga- 
 
 c Or of Barchochebas, &c] 
 Whom Justin styles, The chief 
 of the revolt of the Jews. He 
 is mentioned by Eusebius, 
 Jerom, Orosius, in the Tal- 
 mud, entitled concerning the 
 Council, in Bereschith Rab- 
 bit ; by the Rabbies John and 
 Abraham Salman) icensis; and 
 others, in many places. 
 
 cl And deceived many learned 
 men, &c.]] As Rabbi Akiba ; 
 see the Talmud, entitled con- 
 cerning the Council, and the 
 book Zemach David. 
 
 e And they a great many, 
 &c.] See what is said of this 
 in the second book. 
 
 * That he was of the seed of 
 David, &c] Psalm Ixxxix. 4. 
 Isaiah ix. 7. 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. 9, 15. xxii. 42, and fol- 
 lowing verses. Markx. 47. xii. 
 35, 36, 37. Luke i. 27, 32, 69. 
 ii. 4, 11. xviii. 38, 39. xx. 42, 
 44. John vii. 42. Acts xiii. 
 34. xv. 16. Rom. i. 3. 2 Tim. 
 ii. 8. Rev. v. 5. xxii. 16. 
 
 s That he ivas horn of a vir- 
 gin, &c] Isaiah vii. 14. Matt, 
 i. 18, 22, 23. Luke i. 35. 
 
 h That this thing was dis- 
 covered from heaven, &c] Matt, 
 i. 20. 
 
 5 That he was horn in Beth- 
 lehem, &c/] Mic. v. 2. Matt, 
 ii. 1,2, 3, 4, 5, 6. Luke ii. 4. 
 
 k That he began to spread, 
 &c] Isaiah ix. 1 . Matt. It. 12, 
 
SO T. 17 
 
 (HR1M I W HEI.K.IOX 
 
 
 lilee ; ' that be healed all kinds of diseases ; made 
 the blind to sec, and the lame to walk: but I shall 
 content myself with one, the effect of which re- 
 mains to this dav ; and is manifest from the pro- 
 phecies of '"David, " Isaiah, " Zechariah, and >' Ho- 
 sea, riz. that the Messiah was to be the instructor 
 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 worship ; 
 which began to vanish afterwards by degrees, and 
 not onlv particular persons, but whole nations and 
 kings, were converted to the worship of one God. 
 These things are not owing to the Jewish rabbies, 
 hut to the disciples of Jesus and their successors. 
 Thus r thev were made the people of God who 
 were not so before, and that prediction of Jacob, 
 Gen. xlix. was fulfilled, that before the civil power 
 was taken from the posterity of Judah, Shiloh 
 should come, ' whom the Chaldee and other inter 
 
 13. Mark i. 1 1. Luke iv. 14, 
 15, 16. and in many other 
 places. 
 
 1 That he healed all kinds of 
 diseases, &c] Isaiah xxxv. 5. 
 l\i. 1. Matt. xi. 5. Luke iv. 
 18. and every where else. 
 Further, he also raised the 
 dead, which H. Levi Ben (ier- 
 son reckons among the prin- 
 cipal marks of the Messiah. 
 
 m David, dec] Psalm ii. 8. 
 xxii.2S. lxrui.38. Ixx'ti. 8, 17. 
 
 n haiah, &C.] ii. 2. xi. 10. 
 xiv. 1 . xix. 18. xxvii. 13. xxxv. 
 xlii. and xliii. particularly xlix. 
 0. Ii. 5. lii. IS. liv. Iv. 4,5. lx. 
 3, and following ones; lxv I 
 8. lxvi. 19, and following. 
 
 Zetliarich, &c] ii. 11. 
 viii. 'jo, and following; ix. 9, 
 10, 11. xn 16. 
 
 P //„/. &C.] ii. 23. 
 
 'i That the uvrJtip qf false 
 gods, &c] Isaiah ii. 18,20. 
 \wi. 7- xhi. I. Zephaniah i. 
 4, 5, (>. Zech. xiii. 2. 
 
 r They were made the peoplt 
 i God, &<•.] Hoses ii. 23. 
 
 8 li'honi the Chaldee, &c ] 
 Both Jonathan, the author 
 of the Jerusalem paraphrase, 
 and the writers of the Talmud, 
 
 in the title ' Din - the 
 
 Council . I>' reschith Rabba, 
 Jakumus on the Penta- 
 teuch, Rabbi Solomon, and 
 other-, D3w. which the Jew. 
 K 3 
 
246 OF THE TRUTH OF THE book v 
 
 preters explain to be the Messiah, l whom foreign 
 nations also were to obey. 
 
 SECT. XVIII. 
 
 An answer to what is alleged, 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 allege are obscure, and may have a 
 different signification : for which we ought not to re- 
 ject those that are plain ; such as the holiness of the 
 precepts of Jesus; the excellency of the reward; 
 the plainness of speech in which it was delivered; 
 to which we may add the miracles ; and all toge- 
 ther ought to engage us to embrace his doctrine. 
 In order to understand aright u 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. Now that those places, 
 which they object, may be variously explained, 
 they themselves are not ignorant of : and if any 
 one cares to compare the ancient interpreters, 
 x who were in the Babylonish captivity, or else- 
 
 now would have to be a rod that Christ is God. 
 
 of chastisement ; theTarg-um l Whom foreign nations also 
 
 in Chaldee explains by ]D7tPj were to obey, &cj| See the 
 
 and the Greeks l'%x m > a S°~ foreeited place of Isaiah xi. 
 
 vernor ; Aquila, (nMvrpa, a 10. which affords light to this. 
 
 sceptre; Symmaohus, 1%ov<tix, u The prophecies of the seal- 
 
 poicer. And n^'ttfis explained ed book, &c] Isaiahxxix.il. 
 
 by 122 his son, by the Chaldee Dan. xii. 4, 9. and Iacchiades 
 
 R. Siloh, R. Bachai, R. Solo- upon them. See Chrysostom's 
 
 mon, Abenesdras, and Kim- dissertation about this matter, 
 
 chi. See what is excellently discourse ii. why the Old Tes- 
 
 said concerning this place in tament is obscure. 
 
 Chrysostom, in his discourse, x Who were in the Babylo- 
 
SECT. 18. 
 
 CHRISTIAN RELIGION. 
 
 .'»: 
 
 where, concerning the times <»f Jesus, with those 
 who wrote after the name of the Christians began 
 to be hated amongst the Jews, lie will find that 
 partialitv was the eause of new explications ; and 
 that those which were formerly received, agreed 
 very well with the sense of the Christians. They 
 are not ignorant themselves, that many things 
 in the sacred writings are not to be understood 
 according to the strict propriety of the words, 
 1 but in a figurative sense; z as when God is said 
 to have descended ; when 'mouth, b ears, c eyes, and 
 (1 nose are ascribed to him. And what hinders but 
 that many things, spoken of the times of the Mes- 
 siah, 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 young child should play with the snakes ; 
 : that the mountain of God should rise higher than 
 
 nish captivity, &c.] Grotius 
 *eems to have respect to the 
 Chahlee interpreters of the 
 Old Testament, and to speak 
 according to the opinion of 
 the Jews, who thought them 
 older than they were. See 
 lirian Walton's Prolegomena 
 to the Polyglot Bible, ch. xii. 
 
 > But in a figurative sense, 
 &C.1 Thus Maimonides, in hid 
 tirst book, would have that 
 place of Isaiah xi. G. of the 
 times of the Messiah under- 
 stood allegorically ; and thus 
 David Kimrlii speaks of the 
 same place of Isaiah, who also 
 says the same of Jeremiah ii. 
 15. v. 6. 
 
 1 As when God is said to 
 have descended, 6cc] As Geo. 
 xi. 5. wiii. 81, See Maimoni- 
 des of these and the like forms 
 
 of speech, in his Guide to the 
 Doubting, part i chap. 10. 
 and ii. 29. and following ; and 
 also upon Dcut. where he 
 speaks of the kin^-. In the 
 cabalistical book, Xezael Is- 
 rael says, that the things be- 
 longing to the Messiah would 
 be heavenly. 
 
 a Mouth, &c] As Jer. ix 12. 
 
 b Ears, &c] As Psalm xxxi. 
 2. xxxiv. 15. 
 
 c Eyes, &c3 I" the place 
 of the forecited Psalm. 
 
 d Nose, &c] Psalm xviii. 8. 
 Jcr. xxxii. \j~ . 
 
 e Thai the wolf and the lamb, 
 &c] In the foremeutioned 
 place of Isaiah xi. 6, and foU 
 lowing verses. 
 
 ( Tl.at the mountain of <•• <! 
 &c.] Isaiah ii. Micah iv. 1 
 and following. 
 
 a 4 
 
248 OF THE TRUTH OF THE book v. 
 
 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 do 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, 
 s that the time or kingdom of the Messiah 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, h that he exalteth the 
 humble, and casteth down the proud. l Jacob 
 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, k when God appeared 
 to him in the bush, and made him leader of his 
 people ; ' David also, when he was feeding his flock, 
 was called to be king ; and the sacred history is 
 
 g That the time or kingdom &c] Gen. xxxii. and follow- 
 
 of the Messiah, &c.^ Perek rag. 
 Cherek, p. 97. k When God appeared to 
 
 h That he exalteth the hum- him in the bush, &c/] Exod.iii. 
 hie, &C7] 1 Sam. ii. 8. Psalm ' David also, when he was 
 
 xxxiv. 18. Prov. xi. 2. Isaiah feeding his flock, &c.] 1 Sara, 
 
 lvii. 15. lxvi. 2. - xvi. 1, 11. 
 
 ' Jacob went over Jordan, 
 
BBoar. in. CHRIST1 \\ RELIGION. 949 
 
 full of other such like examples. And of the 
 Messiah, we read that he was to be '" a joyful mes- 
 senger to the poor ; " that he should not lift up his 
 
 voice in the street, nor make use of ('(intention, 
 but should act mildly, so ^ to spare a shaking 
 reed, and to cherish the heat which remained in 
 the smoking flax. Neither ought his other hard- 
 ships, and death itself, to render him more odious 
 to any one. For God often permits pious men 
 not only to he vexed by the wicked, ° as Lot was 
 by the men of Sodom ; hut also to be killed, as is 
 manifest ' in the example of Abel, slain by his 
 brother; q of Isaiah, who was cut in pieces; r of 
 the Maccabees 1 brethren, tormented to death with 
 their mother. The Jews themselves sing the 
 lxxixth Psalm ; in which are these words : They 
 have given the dead bodies of thy servants to the 
 fowls oj the air, and the remains of them whom 
 thou /oeest 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 arrive at his king- 
 dom, and to the power of bestowing on his disci- 
 ples the greatest good things, through troubles 
 and death, nobody can deny, who reads those 
 words of Isaiah with an attentive mind, ' chap. I'm. 
 
 m A joyful viessenger to the the author to the Hebrews 
 
 poor, &c] Isaiah lxi. I. Matt, has respect, xi. 37. and Jo-e- 
 
 \i. 5. and Zeeh. ix. 9. ]>hus x. 4. Cbalcidiufl on Ti- 
 
 D That he should n'>t lift up maeuSj " As tin- prophets by 
 
 his voice, lVc] Isaiah xlii. c 2, " wicked men, one cut in 
 
 3, 4. Matt. xii. 1«>, '20. " pieces, another overwhelm- 
 
 ° As Lot was by the men of " ed with atones." 
 
 Sodom, is. c~\ Gen. \ \ tfu Maccabees' brethren^ 
 
 p In the example of Abel, &c/] 2 Maccab. \ii- Josephas 
 
 \c] Gen. |v. in his book, "OftheGorern- 
 
 ^ Of Isaiah, who was cut in " nicnt of Reason." 
 
 pieces, &c] So says the tradi- » Chap. liii. &c] Which 
 
 tion of the Jews, to which place is interpreted of the 
 
2.50 OF THE TRUTH OF THE book v. 
 
 TF'ho hath believed our report, and who hath ac- 
 knowledged the power of God ? And that for 
 this reason, because he hath arisen in the sight 
 of God as a tender plant, as grass out of the 
 sandy ground : there is no beauty or comeliness 
 in his countenance, neither if you look upon him 
 is there any thing delightful : he was exposed to 
 contempt, and was as the most despised amongst 
 men : he endured many sorrows, many griefs ; 
 all men t?ir?ied away themselves from him : he 
 ivas so much despised as to be thought of no 
 value ; * but indeed he hath endured our diseases, 
 he hath borne our calamities . TVe esteemed him 
 as struck from heaven, as smitten and afflicted of 
 God : but he ivas wounded for our sins, he was 
 bruised for our crimes ; u 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 griev- 
 ously 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 judgment, 
 he ivas taken from amongst men ; but now who 
 can worthily declare the continuance of his life P 
 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 hands of poiverful 
 and wicked men, even unto death and burial, 
 
 Messiah, by the Chaldee Pa- stood any evils, 
 raphrast, and the Babylonish " The punishment which 
 
 Gemara, entitled concerning should procure safety for us, 
 
 the Council. &c] Rabboth, and Solomon 
 
 1 But indeed he hath endured Jarchi, on the Gemara, enti- 
 
 our diseases, &c] Abarbanel tied concerning the Council, 
 
 upon this place tells us, that explain these words concern-* 
 
 by diseases, are to be under- ing the Messiah. 
 
SECT. l;). 
 
 CHRIST1 W l:l LIGION. 
 
 *51 
 
 when he had done no injury (O any one, nor nits 
 deceit ever found in his speech. /ii/t although 
 
 God permitted him to be thus far bruised and af- 
 flicted with pains, t yet because he has made himself 
 a sacrifice for sin, v he shall see his posterity, he 
 
 shall live a long life \ and those things which 
 
 are acceptable to (rod, shall happily succeed 
 
 through him. Seeing himself freed from ceil, 
 sat/s God, * he shall be satisfied with pleasure, and 
 that principally for this reason, because by his 
 doctrine my righteous servant shall acquit many, 
 hearing himself their sins. I trill give him a 
 large portion ' when the spoil shall be divided 
 amongst the warriors ; because he submit ted him- 
 self to death, and teas reckoned amongst the 
 wicked: and when he bore the punishment oj 
 other mens crimes, he made himself 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 example and dis- 
 course make proselytes ; this sense, in the first 
 
 x Yet because he has made 
 himself a sacrifice, &.C.] Alseck 
 ^w-. that evils borne with a 
 willing mind are here spoken 
 of. 
 
 y He shall see his posterity, 
 eYc] Alseek here Bays, that by 
 the word seed in the Hebrew, 
 is meant disciples. Thus the 
 seed of the serpent is by the 
 Hebrews interpreted the Ca- 
 n nmitft ; and so some un- 
 derstand it to mean their 
 . hildrcn. Isaiah \iii. 18. as 
 the Jerusalem Talmud ob- 
 
 BerveSj under the title con- 
 cerning the Council. 
 
 z He shall be satisfied with 
 pleasure, &c] Abarbanel re- 
 fers these words to a future 
 age. 
 
 a li'htn the spoil shall be di- 
 vided, &c.] The Babylonish 
 Gemara, entitled roiD, tells, 
 us, that these words are to be 
 understood in a spiritual sense. 
 Alseck upon this phv i says, 
 
 that by Spoils arc to bt under- 
 stood the honours ami re- 
 wards of wise men. 
 
252 OF THE TRUTH OF THE book v. 
 
 place, is inconsistent with many testimonies of the 
 sacred writings, which declare, b that no misfor- 
 tunes 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 agreeable 
 to that place, God says, This evil hath happened 
 to him for the si?is of my people. Now Isaiah's 
 people, or God's people, are the Hebrew people ; 
 wherefore he who is said by Isaiah to have en- 
 dured such grievous things, cannot be the same 
 people. The ancient Hebrew teachers more rightly 
 confessed, that these things were spoken of the 
 Messiah ; which when some of the latter saw, c they 
 imagined two Messiahs ; one of which they call 
 the son of Joseph, who endured many evils, and a 
 cruel death ; the other the son of David, to whom 
 all things succeeded prosperously ; d 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. 
 
 b That no misfortunes should Jews do not do. 
 
 befal the Jews, &c] This ap- c They imagined two Mes- 
 
 pears from those places of siahs, &c] See the Talmud, 
 
 the prophets cited above, and entitled, Succha, R. Solomon, 
 
 from Daniel ix. and Nehe- and R. David Kimchi. 
 
 miah ix. To which we may d Though it is much easier^ 
 
 add, that he of whom Isaiah &c] Which Abarbanel fol- 
 
 speaks, was to pray to God lows, not in one place only, 
 
 for the heathens, which the on this chapter of Isaiah. 
 
I 20. 
 
 CHRISTIAN RELIGION. 
 
 
 SECT. XX. 
 
 Awl 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 have 
 entertained of the virtue and goodness of their 
 forefathers, and especially of the chief priests ; who 
 condemned Jesus, and rejected his doctrine, with- 
 out 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 their law, and of the prophets, hy 
 whom they are often called 'uncircumcised in ears 
 and heart; a people who honoured God with 
 their lips, and with costly rites, hut 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, who made Moses their cap- 
 tain and deliverer, whom the earth, sea, and air 
 obeyed, weary of his life, by their continual re- 
 bellions ; ' who despised the bread sent from hea- 
 ven ; k \vho complained as if they were in extreme 
 want, when they could scarce contain within them 
 the birds they had eaten. It was their forefathers 
 1 who forsook the great and good king David, to 
 
 e Uncircumcised in cars and 
 heart, «S:c.] Jer. iv. 4. vi. 10. 
 
 f A people who honoured 
 <,<>d with lli> ir lios, &c.] Deut 
 
 \wii. .'), <;, i 5, '2s. Isaiah axis. 
 13. Amos v. 21. Ezekiel xvi. 
 3. 
 
 % Who were very near kill- 
 ing their brother, &c] (■ 
 xwvii. 
 
 li'ho made M ! &c] 
 
 The places are observed be- 
 fore in the second book. 
 
 1 Who despised the bread, 
 &c] Numb. xi. 6 
 
 k Who complained at if 
 u i n in want, Sec ] In 
 
 the forecited \i. chapter, to- 
 ward^ the end. 
 
 1 Who for* -■ t and 
 
 i king David, &C.] '2 Sam 
 
 w . 
 
254 OF THE TRUTH OF THE book v. 
 
 follow his rebellious son : it was their forefathers 
 m who slew Zacharias, the son of Jehoiada, in the 
 most holy place, making the very priest himself a 
 sacrifice of their cruelty. "And as to the high- 
 priests, they were such as treacherously designed 
 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, 
 8 that he should be held a captive till the very 
 moment the city was taken. If any one think 
 that they who lived in the times 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, 
 P 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, accord- 
 ing to the ancient custom, by the imposition of 
 hands, but were wont to be chosen q at the will of 
 great men ; as the chief priests also were, whose 
 dignity was not now perpetual, r 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 pre- 
 cepts, and reproved their lives by their difference 
 
 m Who slew Zacharias, &c] wickedness. The Jews brought 
 
 2 Chron. xxiv. 21, greater mischiefs upon them- 
 
 n And as to the high-priests, selves than the Romans did, 
 
 &c] Jer. xxvi. who came to expiate their 
 
 That he should be held a crimes. 
 
 captive, &c] Jer. xxxviii. •> At the will of great men, 
 
 p Beneath what they deserved, &c] Josephus xiv. \J. 
 
 &c] He says, no other city r But yearly, and qften- 
 
 ever endured such calamities, times purchased, &c] Josephus 
 
 nor was there ever any age xviii. 3, and 6. 
 so fruitful of all kinds of 
 
SEC! 
 
 ( I IRIS II AN RELIGION 
 
 ^r,r> 
 
 from liis. Nor was he accused of any thing, but 
 
 what the best men of old were: 'thus Micaiah, 
 who lived in the time of Jehosaphat, was delivered 
 
 to prison, for resolutely asserting the truth against 
 four hundred false prophets. 'Ahab charged Elijah 
 
 just as the chief priests did Jesus, with being a 
 disturber of the peace of Israel. u And Jeremiah 
 was accused, as Jesus was, of prophesying against 
 the temple. To which may be added, what the 
 ancient Hebrew teachers x have left us in writing, 
 that in the times of the Messiah, men would bave 
 the impudence of dogs, the stubbornness of an 
 ass, and the cruelty of a wild beast. And God 
 hilriself, who saw long before what sort of men 
 mam of the Jews would be in the times of tbe 
 Messiah, foretold that tbev y who were not his peo- 
 ple, should be admitted to be bis people ; "and that 
 out of every city and village of tbe Jews, not 
 
 4 Thus Micaiah, &c] 1 
 Kings wii 
 
 1 1'iab charged Elijah, &c] 
 1 Kin^ xviii. 17. Ahab said 
 to Elijah, Art not thou he that 
 troubles Israel ' And thus 
 the bigh-prii stss rid <>t Jesus, 
 Luke xxiii. -2. We found this 
 man a tr ' hi at I. 
 
 ■ And Jeremiah • i < used, 
 &c] Jcr. v.i. 4, and follow- 
 ing ; \w i 6, 1 J . 
 
 x Have left us in writing, 
 &C.] Sec the Talmud, con- 
 cerning the Council; KetU- 
 both and Sots. El. Solomon on 
 the foreuoentioned title, con- 
 cerning tbe i ouncil, c. Helec, 
 and the Talmud, entitled 
 concerning V) eights. And also 
 the tradition of Rabbi Judab, 
 in the Gemara, on the same 
 title, concerning the Council, 
 
 C llclec : " At that time, 
 " when the Son of David shall 
 " come, the house that was 
 •• appointed of God, shall 
 " be made a brothel-housc." 
 Jeremiah \ SI. xxiii. 14. 
 (Here was a great mistake, 
 for the Masoreth was put in- 
 stead of the Gemara, for these 
 
 words are to he found ill the 
 I .. in.ua, chap. \i. entitled 
 concerning the Council. " At 
 " that time, when the Son of 
 • I -avid shall come, the house 
 " o\' assembling together, 
 " nynn JV3, shall be made a 
 " brothel -ho use." Ed. Coc- 
 
 CeiuS, Sect. '-'?. I.i (Inc.) 
 
 y Who a ' a not hit peoph . 
 &c.j Hosea ii. IS. 
 
 And that out of > very city, 
 Jerem. iii. 14, 17 and 
 [saiah liii. 
 
256 
 
 OF THE TRUTH OF THE 
 
 BOOK V. 
 
 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 b 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. 
 
 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 : bnt this is no more 
 than an odious explication of a doctrine which 
 appears strange to them. For there is no more 
 reason why this should be objected against the 
 Christians, c than against Philo the Jew, who 
 
 b That the Messiah should 
 be the destruction, &c] Isaiah 
 viii. 14. Psalm cxviii. 22. 
 
 c Than against Philo the 
 Jew, &c] Concerning the 
 sacrifices of Abel and Cain. 
 "When God, attended with 
 " his two principal powers, 
 " government and goodness; 
 " himself, who is one only, 
 " beins between them, he 
 " framed three conceptions in 
 " the contemplative soul ; 
 " each of which can by no 
 "means be comprehended, 
 " for his powers are unlimit- 
 " ed, they each contain the 
 " whole." Afterwards he calls 
 government, poiver ; and good- 
 ness he calls beneficence; and 
 says, that they are not pro- 
 
 nounced 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 Husbandry 
 of Noah, he mentions exist- 
 ence, the governing power, 
 the merciful power. Maimo- 
 nides, in the beginning of 
 his book of Fundamentals, 
 and after him Joseph Albo, 
 distinguish in God, " that 
 " which understandeth ; that 
 " by which any thing is un- 
 " derstood ; and the under- 
 " standing." We find some- 
 thing belonging to this mat- 
 ter in Abenesdras, on Gen. 
 xviii. andMaimonides's Guide 
 to the Doubting, part i. chap. 
 68. 
 
SCI T. 21. 
 
 i 11IMM 1 \\ RELIGION. 
 
 
 often affirms, that there are three things in God; 
 and lie calls the reason d or word of God, the name 
 of God, ' the Maker of the world, ' not unbegotten, 
 as is God the Father of all; nor yet begotten in 
 like manner as men are : the same is I 
 called the angel, or the ambassador, who takes care 
 of the universe, by Philo himself, and by b Moms 
 
 •' Or u ■ '. •'. &c] In 
 
 Mlegories, and of the Con- 
 t j i >ii of Tongues 
 
 1 Themakt r of the toorUj&c] 
 In his Allegories : '■ His word, 
 ■• by making us of which, as 
 •• of an instrument, he made 
 •• the world." Concerning 
 Cain : " The word of God 
 •• was the instrument by 
 
 '■ which it (the world) WHS 
 '• made.'' (The word I 
 might better be translated 
 reason, here in Philo, as 1 
 have abundantly shewn in the 
 Dissertation on the beginning 
 - John. Le Clerc) 
 1 Ym/ ■ as U Go I 
 
 the Fatfn r i f all, • 
 plai e i- in the b >ok entii 
 Who shall inherit Di 
 Things. The same word i ; 
 called by Philo, the imag 
 ( rod, in his hook of \i 
 narchy : and in that of dreams 
 sent bj God 
 
 ami* .--.•'' 
 
 in the hook entitled, 'J'iie 
 \\ icked laj bo ires for the 
 Righteous. Som Mines ^aj%- 
 uTiJlp, the form, a- in In. ok ii. of 
 Compare John 
 i Heb. i 3. 
 / ■ 
 
 (/<ir, J^c.^ lli' Calls loin A 
 
 an<;<l, in his Allegories, 
 and in his book of Cherubin ; 
 
 'Afx « ' ■ '"'' hangel, in his 
 book entitled. Who Bhall in- 
 herit Divini i Things, 
 and in his book of the ( on- 
 fusioii of Tongui b. And the 
 same i- (ailed angel, and |"P!T 
 JehovuJt, by El. Samuel in 
 
 .Me. or ( lni:r. 
 
 i/ -, s tht ■ I ■'■> hetnan- 
 
 ntis, &c.] The learned Ma- 
 
 sius has translated his v.-..rd> 
 
 thus, on the vth chapter of 
 
 Joshua: "That angel, to 
 
 peak the truth, is the 
 
 " angel, the Etede< mer, of 
 
 •• whom it i- written, Bee tuse 
 
 '• inv name is in him. That 
 
 - angel, 1 saj , who Ba d to 
 
 " Jacob, I am t! I 1 >■: 
 
 I. lie of whom it is 
 
 li i, \:k! Go ! i ailed M 
 
 •' out of the bush. And lie 
 
 " is called an angel, bee 
 
 •• iie goi erns the 'a oi Id For 
 
 " it is u ritten, Jehovah ( that 
 
 •• i-. the Lord <>od t brought 
 
 ' u- out of KgJ pt : and in 
 
 • other places, i le -eiit bis 
 
 " angel, and brought us out 
 
 i yrp| !', sid< - it )-< 
 
 •• written, And the angel of 
 '■ his prest nee h ith n 
 ■• ■ in - • 
 
 ; 'a hit 'u is t be i 
 "of God, i whom 
 
 '• it is '..lid, M\ |»i mall 
 
 » before, and 1 will causi 
 
258 
 
 OF THE TRUTH OF THE 
 
 BOOK V. 
 
 the son of Nehemannus : ' or against the Ca- 
 balists, 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 cre- 
 ated thing, and yet is distinguished from him 
 that sent it ; as likewise that which is k commonly 
 
 " thee to rest. Lastly, this is 
 " that angel of whom the 
 " prophet said, And suddenly 
 " the Lord whom ye seek 
 '• shall come into his temple, 
 " even the angel of the cove- 
 ** nant, whom ye desire." And 
 again, other words of the 
 same person to this purpose : 
 ,c Consider diligently what 
 " those things mean ; for 
 " Moses and the Israelites 
 " 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 pro- 
 " phetic knowledge. But 
 " the presence of God signi- 
 ' c fies God himself, as is con- 
 " fessed by all interpreters ; 
 " neither could any one un- 
 " derstard those things by 
 "dreams, unless he were 
 " skilled in the mysteries of 
 " thelaw." And again; "My 
 " presence shall go before, 
 "that is, the angel of the 
 " covenant whom ye desire, 
 " in whom my presence will 
 " be seen. Of whom it is 
 " said, I will hear thee in an 
 " acceptable time ; for my 
 " name is in him, and I will 
 
 " make thee to rest ; or I 
 " will cause him to be kind 
 " and merciful to thee. Nor 
 " shall he guide thee bya rigid 
 " law, but kindly and gently." 
 Compare with this, what we 
 find in Manasses Conciliator, 
 in the xixth quest, on Genesis. 
 (The name of this Rabbi*s 
 father may better be pro- 
 nounced Nachman, for it is 
 written {0173, Nahhman.) 
 
 1 Or against the Cabalists, 
 &c/] See the appendix to 
 Schindler's Hebrew Lexicon, 
 in the characters pK. And 
 the book called Schep-tal 
 says JTnDD Siperoth. Number 
 in God does not destroy his 
 unity. 
 
 k Commonly called the Sche- 
 chinah, &c] And they distin- 
 guish it from the Holy Ghost. 
 See the Jerusalem Gemara, 
 entitled concerning Instruc- 
 tions, chap. 3. And the Baby- 
 lonish Gemara, entitled Jo- 
 ma, ch. 1. R. Jonathan in his 
 preface to Ecka Rabthi, 
 says, that the Schechinah 
 remained three years and a 
 half upon mount Olivet, ex- 
 pecting the conversion of the 
 Jews ; which is very true, if 
 we apprehend him right. 
 
• 
 
 CHRISTIAN Ul.LK.lOV 
 
 
 culled the Scheehinah. NOW many of the lie- 
 brews have this tradition, that that divine power, 
 which they call Wisdom, should dwell in the Mes- 
 siah, whence the Chaldee Paraphrast calls the 
 
 Messiah, the Word of God ; a.-s the Messiah is also 
 called by David, and others, ' by the venerable name 
 of God, m and also of Lord. 
 
 SECT. XXII. 
 
 And that human nature is worshipped bij 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 
 Bay, that we pay no other worship or honour to the 
 Messiah a but what we are commanded in Psalm ii. 
 and ex. the former of which was fulfilled in David 
 only in an incomplete manner, and belonged more 
 
 1 Many of the Hebrews have 
 this tradition, &C.] Rabbi So- 
 lomon, on Genesis xix. 18. 
 acknowledges, that God can 
 take upon him human nature, 
 which he thinks v. i- formerly 
 
 dune for a time ; to %s I 
 agrees the Talmud, entitled 
 tebuoth and Sabbathoth. 
 
 k Whence the Chaldee I'ara- 
 phrast, &C-] As Hosea i. 7- 
 (But they are mi-taken who 
 think that the Chaldee Para- 
 phrast means any thing; els ■ 
 by the .'■ <■ '■■ bat < 
 
 himself; as a very learned 
 man bath Bhewnj in the Ba- 
 lance of Truth, published in 
 »he year 17')'), ;i long time 
 after the author's death. I.e. 
 Clerc.) 
 
 1 B>i the r of 
 
 . 8tc] Namel JYST Ji - 
 
 Jonathan and David 
 
 Kknchlj on Jeremiah xxiii. G. 
 with which agrees Abba in 
 Ecka Rabthi. niK2X mrv 
 Jehovah Sabaoth, Zecbariah 
 \iv. ii;. Tlie Talmud in Taa- 
 nith, from I »iah xw. <j. saith, 
 in that time God, mrr Jeho- 
 vah, shall be shewn as it were 
 \s ith the fin_ 
 
 ■ And also of Lord, &c] 
 DH^N Elohim, Psalm xlv. 7 . 
 which Psalm, the Chal 
 Paraphrast there owns, treats 
 of the Messiah, a- he did be- 
 fore in that place of [saiah 
 now cited. Also *;nx Adonai, 
 in Psalm ex. w hich treats of 
 the Messiah, as v. ill presently 
 appear. 
 
 " ! we an: ruiii- 
 
 ] The rarj learn- 
 ed Ral l explain-; 
 these i >'./'.. iriah 
 ix. 9. <d* the Messiah. 
 - -1 
 
360 OF THE TRUTH OF THE book v. 
 
 eminently to the Messiah, ° 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 the latter Jews, 
 some of Abraham, some of David, and others of 
 Hezekiah, are very trifling. The Hebrew inscrip- 
 tion 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 Abraham had 
 not a more excellent priesthood ; nay, Melchise- 
 dech gave him his blessing, p as inferior to himself. 
 But both this, and that which is added, concerning 
 q a sceptre's coming out of Sion, and extending to 
 the most distant places, plainly agrees to the Mes- 
 siah ; r as is clear from those places which, without 
 doubt, speak of the Messiah ; neither did the an- 
 cient Hebrews and Paraphrasts understand them 
 otherwise. Now that Jesus of Nazareth was truly 
 the person in whom these things were fulfilled, 
 I could believe upon the affirmation of his disci- 
 ples only, upon the account of their great honesty ; 
 in the same manner as the Jews believe Moses, 
 without any other witness in those things which 
 he says were delivered to him from God. s But 
 there are very many and very strong arguments 
 besides this, of that exceeding power which we 
 
 As David Kimchi, &c] Sion, &c] Psalm ex. 2. 
 
 This same' second Psalm is r As in clear from (hose 
 
 expounded of the Messiah, by places, &c.~] As Gen. xlix. 10. 
 
 Abraham Esdras, and R. Jo- and those before cited out of 
 
 nathan in'Beresith Rabha. the Prophets. 
 
 p As inferior to himself, &c] s But there are very many, 
 And received the tithe of him &c] See them handled be- 
 by a sacerdotal right, Gen. fore in the second book ; and 
 siv. 19, 20. what is said in the beginning 
 
 i A sceptre's coming out of of this book. 
 
ECT 
 
 CHRISTIAN RELIGION. 
 
 
 affirm Jesus to have obtained. He himseli was 
 
 seen by mam after he was restored to life: he 
 was seen to he taken uj) into heaven : moreover 
 deviU were east out, ami diseases healed, by his 
 name only; and the gift of tongues was given to 
 Ins disciples; which things Jesus himself pro- 
 mised, as signs of his kingdom. Add to this, that 
 his sceptre, that is, the word of the Gospel, came 
 out of Sion, and, without any human assistant 
 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 cabalistieal Jews ' made the son of 
 Enoeh a certain middle person betwixt God and 
 men, who had no token of any such great power. 
 How much more reasonahle then is it, tor us to 
 do it to him who gave us such instructions! Nei- 
 ther does this at all tend to the lessening of God 
 the Father, u from whom this power of Jesus was 
 derived, x and to whom it will return, v and whose 
 honour it serves. 
 
 ' Made the son of Enoch, Mctator. So the Latins call 
 
 &cj The name which the him, \%ho prepares the way 
 
 Hebrews give him is "NODO for the king. Thus Lucan : 
 
 As harbinger to the Hesperian fields, I boldly come. 
 
 Vegetius, b. ii. Bays, "They &c] As himself confesses, 
 
 " were called Metatores, har- .John v. 19, 30, 36, 43. vi. 39 
 
 -• bingera in Ihe camps, who 57. v '<i- '~ s > 4 9- * 13, 10. 
 
 " went before and chose a xiv. - s . SI. wi. 28. \\. °. I. 
 
 • place fit for the camp." And the apostle to the I 
 
 And thus Suidas; "Mir<>T«{, v. 5. Rom. vi. I. i Cor ad. S. 
 "a harbinger, is a messen- x And to whom it will re- 
 
 " ger, who is sent before turn, &cf] Is I rtlecon- 
 
 •• from the prince." (The Hal)- t , 1 < or. xv. 
 
 bies rather call it Metatrott, 
 ]ni2DD, concerning which 
 see John Buxtorf a ( hal 
 and Rabbinical Lexu on.) 
 u From whom (Ail power, 
 
 1 A 
 
 &c] John xiii. Si. xiv. IS. 
 Uom. \ srefore the 
 
 Talmud, entitled con 
 the ( ouncil, denies Jesus to 
 
262 OF THE TRUTH OF THE book v. 
 
 SECT. XIII. 
 
 The conclusion of this part, with a prayer for 
 
 the Jews. 
 
 i 
 
 It is not the design of this treatise, to examine 
 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 em- 
 bracing a religion recommended by so great mira- 
 cles, 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 particular 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 render those prayers 
 effectual, z which Christ put up for them when he 
 hung upon the cross. 
 
 be the name of an idol ; God the Maker of the world, 
 seeing the Christians in ho- z Which Christ put up for 
 nouring him have a regard to them, &c.] Luke xxiii. 34. 
 
SECT. 1 
 
 JSTIAN KELIGIOV 
 
 <.. 
 
 BOOK VI. 
 
 SECT. I. 
 
 A confutation of Ma hornet cutism : the original 
 
 thereof, 
 
 INSTEAD of a preface to this sixth book, which 
 is designed against the Mahometans, it relates 
 the judgments of God against the Christians down 
 to the original of Mahotnetanism ; namely, a how 
 that sincere and unfeigned piety, which flourished 
 amongst the Christians, who were most griev- 
 ously afflicted and tormented, began by degrees to 
 abate: after Constantine and the following em- 
 perors had made the profession of the Christian 
 religion not only safe but honourable ; but hav- 
 ing, as it were, b thrust the world into the 
 
 1 How that sincere and un- 
 feigned piety, &c] See Ammi- 
 anus IfarcelUnttf, at the end 
 of the twenty-first book con- 
 cerning Constantius ; " and, 
 " above all, he was very ready 
 " to take away what he had 
 " given ; confounding the 
 " Christian religion, which is 
 " perfect ami sincere, with 
 " old wives' failles ; by more 
 " intricately searching into 
 " which, rather 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, run- 
 " Ding here and there in sy- 
 " nods, as they call them, 
 '• might cut the nerves of 
 " their carriage, by endea- 
 " vouring to make every rite 
 " conformable to their own 
 " opinion." 
 
 b Thrust the world into ''.. 
 church, eve] See what is ex- 
 cellently said about this, in 
 Chrysostom'fl second m< 
 
 discour-.- on the \iith chftS 
 ter of '2 Cor after ver. 10. 
 
 B 4 
 
2(54 
 
 OF THE TRUTH OF THE 
 
 BOOK VI. 
 
 church, first, c the Christian princes waged war 
 without measure, even when they might have 
 enjoyed peace. ,1 The bishops quarrelled with 
 
 c i ' e Christian princes 
 waged war, &c] It is a com- 
 mendable saying of Marcian 
 in Zonaras, " That a king 
 " ought not to take up arms, 
 <c so long as he can maintain 
 <c peace." 
 
 d The bishops quarrelled 
 with each other, &cf] Ammia- 
 nus, book xxvii. " The cruel 
 1 seditions of the quarrel- 
 ' some people, which gave 
 ' rise to this business, fright- 
 ' ed this man also (Viven- 
 ' tius, chief commissioner of 
 1 the palace). Damasus and 
 ' Ursicinus, being above all 
 ' reasonable measure desir- 
 f ous of seizing the episcopal 
 ' chair, contended with each 
 c other most vehemently by 
 ' different interests ; their 
 ' accomplices on each side 
 ( carrying on their differences 
 f as far as death and wounds; 
 ' which Vivehtius not being 
 ' able to correct or soften, 
 ' beinp; compelled by a great 
 ' force, retired into the sub- 
 ' urbs ; and Damasus over- 
 1 came in the contest, the 
 1 party which favoured him, 
 ' pressing hard. And it is 
 ' evident, that in the palace 
 ' of Sicininus, where the as- 
 ' semblies of the Christians 
 ' used to be, there were found 
 ' the dead bodies of one hun- 
 ' dred and thirty-seven, slain 
 ' in 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 the utmost, in or- 
 der to obtain what they 
 aim at. Because when they 
 are arrived at it, they will 
 be so secure, that they may 
 enrich themselves with the 
 gifts of matrons, may sit 
 and ride in their chariots, 
 be neatly dressed, have 
 large feasts provided, inso- 
 much 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 mo- 
 derately, and meanness in 
 clothes, and eyes fixed on 
 the ground continually, re- 
 commend them as pure and 
 modest to the Deity, and to 
 those that worship him." 
 nd a little after ; " The 
 chief justice, whilst he 
 takes care of the govern- 
 ment in a higher degree ; 
 amongst other things, by 
 manifold acts of integrity 
 and goodness, for which 
 he has been famous from 
 the beginning of his youth, 
 
sncr. I. 
 
 i MUST] W RE1 !(.K>\ 
 
 
 each other most bitterly, aboul the highest 
 places: and, as of old, the preferring the tree ot 
 knowledge to the tree " : life, whs the occasion of 
 the greatest evils; so then nice enquiries were 
 esteemed more than piety, 'and religion was made 
 
 *• has o t lined that which 
 4 ' seldom happens ; that ;it 
 •• the same time that Ik 1 ia 
 " feared, be does not lose the 
 " love of his subjects ; wh 
 " is seldom i en stron * to- 
 ■ ' w.ml- those judges th \ are 
 
 '•' afraid of. In W hose auilio- 
 
 " ritv and just determinations 
 " of truth, the tumult, raised 
 " bv the quarrels of the ( hris- 
 " tians, was appeased- and 
 " Ureicinus being driven 
 " away, the Roman subjects 
 " grew into a linu pi 
 " jointly, and with one mind ; 
 " which is the glory of an 
 
 • eminent ruler, regulating 
 " manv and adi antag< 
 
 ■' tbinu - Tins was that 
 
 chief ju>ti«-e of whom Jerome 
 tells a story, DOt unworthy to 
 be mentioned here, to Pam- 
 machius, againsl the errorsof 
 .John of Jerusalem. " The 
 " chief justice, that died w hen 
 " he was designed for consul, 
 ■' used to >ay jestingly to the 
 
 • holv pope Damasus, Make 
 " me bishop of the city of 
 
 • Rome, and I will be aChris- 
 
 ■ tian immediatel) " S ie also 
 what the same Ammianus 
 
 iya, book iv. The African 
 council did not without rea- 
 son admonish the bishop of 
 thecityof Rome thus : " That 
 
 ■ we may not seem to bring 
 " the vain arrogance of the age 
 
 •' into the church of Christ, 
 
 ■ which affords the light pf 
 
 " Bimpl > ■itv. and the day of 
 " humility, to them who de- 
 •• sire to Bee ( rod." To which 
 u ■ may add the noble episl 
 of the Roman bishop Gre- 
 gory, truly styled the great, 
 book i\ I .' 34 . 88. book vi. 
 30. book \ii. Indict. 1. Epist 
 30. 
 
 e Preferring the tree of knou- 
 . . v\. ( Sen. ii. and iii. 
 1 And religion was made an 
 art, &< v ' e what was before 
 quoted out of the twenty-first 
 book of Ammianus. The same 
 historian, book xxii. in the* 
 history of Julian, says, " And 
 •• that his disposition of 
 •■ things might produce a 
 ■• more certain effect, having 
 •• admitted tbe disagreeing 
 " prelates of the Christians, 
 • her w uli the divided 
 " multitude, into the palace; 
 " he admonished them that 
 " every one, laying aside 
 " their civil discords, should 
 " apply himself without fear 
 " to his religion ; which be 
 ''urged the more earm 
 " because liberty is apt to in- 
 " crea.se dissensions ; that he 
 " might hav the less re 
 ■• to fear the i ommon people, 
 •■ w hen thej w< re all of one 
 " mind, know ing that no 
 " beasts are -o mischievous 
 '• to mankind, as very many 
 •■ of tb< ( hii-iian- were, who 
 
2C6 
 
 OF THE TRUTH OF THE 
 
 BOOK VI. 
 
 an art. The consequence of which was, that after 
 the example of them s who built the tower of Ba- 
 bel, their rashly affecting matters, produced differ- 
 ent languages and confusion 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 
 
 were so outrageous against 
 " one another." See also Pro- 
 copius, in the first of his Go- 
 thics, to be read with some 
 abatement here, as in other 
 places. " Ambassadors came 
 " from Byzantium, to the 
 " bishop of Rome, viz. Hypa- 
 " tius, bishop of Ephesus, 
 " and Demetrius, bishop of 
 " Philippi in Macedonia, con- 
 " cerning an opinion, which 
 " was controverted amongst 
 "the Christians. Though I 
 " know what opposition they 
 " made, yet I am veryunwill- 
 " ing to relate it ; for I think 
 '-' it the maddest folly to 
 " search nicely into the nature 
 " of God, and wherein it con- 
 " sists. For, as I conceive, 
 '* man cannot fully compre- 
 " hend human things, much 
 " less those that appertain to 
 " the Divine nature, I may 
 " therefore securely pass by 
 " these things in silence, and 
 " not disturb what they re- 
 " verence. As for myself, I 
 " can say nothing more of 
 •' God, but that he is every 
 cC way good, and upholds all 
 "things by his power; he 
 f that knows more, whether 
 " he be a priest, or one of the 
 fe common people, let him 
 " speak it." Gregoras, book 
 viii. cites the saying of Lysis 
 
 the Pythagorean, and after- 
 wards of Synesius ; " That 
 " talking philosophy among 
 " the vulgar, was the cause 
 " of men's so much contemn- 
 " ing divine things." So also 
 book the xth, he much dis- 
 suades men from such dis- 
 putes ; and speaking of the 
 Latins of his time, he says, " I 
 " blame and condemn the 
 •* Italians highly, because they 
 " run into divinematters with 
 " great arrogance." After- 
 wards he adds ; " Amongst 
 " them the mechanics utter 
 " the mysteries of divinity, 
 " and they are all as eager of 
 " reasoning syllogistically, as 
 '* the cattle are of food and 
 "grass. Both they who doubt 
 '* of what they ought to be- 
 " lieve rightly, and they who 
 • f know not what they ought 
 *' to believe, nor what they 
 " say they believe ; these fill 
 " all the theatres, forums, 
 " and walks, with their di- 
 " vinity, and are not ashamed 
 " to make the sun a witness 
 " of their impudence." 
 
 s Who built the tower of 
 Babel, Sec.'] Gen. xi. Mahomet 
 often reproaches these con- 
 troversies of the Christians, 
 particularly in Azoara xxvL 
 xxxii. 
 
SECT. 1. 
 
 ( HUIsTI \\ RELIGION. 
 
 
 to avoid them, as if they were infected. And reli- 
 gion began eveiv where to he placed, not in purity 
 of mind, but in rites, a- if Judaism were brought 
 back again; ami in those things, which contained 
 in them ''more of bodily exercise, than improve* 
 ment of the mind ; and also in a violent adhering 
 to ' the party they had chosen; the final event of 
 which was, that there w ere every where a great many 
 h Christians in name, but very feu- in reality. God 
 did not overlook these faults of his people; but 
 from the farthest rs 'of Scythia, "and Ger- 
 
 many, poured \:»^t armies, like a deluge, upon the 
 Christian world : and when the great slaughter 
 made by these did not suffice to reform those 
 which remained ; by the just permission of God, 
 "Mahomet planted in Arabia a new religion, di- 
 rectly opposite to the Christian religion ; yet such 
 as did in a good measure express in words, the 
 life of a great part of the Christians. This religion 
 was Hist embraced by the Saracens, who revolted 
 from the emperor Heraclius ; whose arms quickly 
 subdued Arabia, Syria, Palestine, Egypt, Persia ; 
 and afterwards they invaded Africa, and came over 
 sea into Spain. But the power of the Saracen-- 
 was derived to others, ° particularly to the Turks, 
 
 '' More of bodily ciercise, Avari, Sahiri, Alani, Eutha- 
 
 v've] 1 Tim. iv. 8. Coins, ii. lites, ami Turks. 
 
 '23. m And Germany, &c ] Goths, 
 
 ' The party tiny had chosen, Eruli, GepidsB, Vandals, 
 
 &C.3 Romans \. _. l Cor. i. Franks, Burgundians, Swedes 
 
 12. and following rers Almains, SaxonSj Varni, and 
 
 k Christians in name, «kc] Lombards. 
 
 See Salvian, book iii. con- n Mahomet planted in Ara- 
 
 terning the Government of but, &c.] Dr. Prideaux's Life 
 
 God. " Excepting * very few of Mahomet, wrote in Eng- 
 
 " who avoid wickedness, what lish, is very will north read- 
 
 " else is the whole body of ing, published at London, 
 
 "Christians, but a sink of Anno 1697 !■ Clerc. 
 
 " vice?" ° Particularly to the Turk*. 
 
 Of Scythia, fitc.] Huns, &c] See L< unci av jus's II - 
 
268 OF THE TRUTH OF THE book vt, 
 
 a very warlike people ; who after many long en- 
 gagements with the Saracens, being desired to 
 enter into a league, they easily embraced a reli- 
 gion agreeable to their manners, and transferred 
 the imperial 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 Mahojne terns' foundation overturned, in that 
 they do not examine into religion. 
 
 This religion, which was plainly calculated for 
 bloodshed, delights much in ceremonies, p and 
 would be believed, without allowing liberty to en- 
 quire 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 
 men have not like capacities for understanding 
 every thing ; many are drawn into error by pride, 
 others by passion, and some by custom : q but the 
 
 tory of Turkey, and Laonicus " power ; this our Lord tes- 
 
 Chalcocondylas. " tifies, when he says, He 
 
 v And would be believed, Skc.~\ "that asks receives, he that 
 
 See the Alcoran, Azoara xiii. " seeks shall find, and to him 
 
 according to the first Latin " that knocks, it shall be 
 
 edition, which, for the read- " opened." And Origen in 
 
 er's sake, we here follow. his eighth book against 
 
 i But the Divine goodness Cielsus : " He ought to con- 
 
 will not allow us, &c."] See the " sider that he who sees and 
 
 answer to the Orthodox, ques- " hears all things, the com- 
 
 tion the fourth, among the " mon Parent and Maker of 
 
 ■works of Justin : " That it is " the universe, judges accord- 
 
 " impossible for him not to " ing to men's deserts, of the 
 
 " find the truth, who seeks it " disposition of every one 
 
 " with all his heart and " that seeks him., and is will- 
 
-EtT. J. 
 
 CHRIST] W RELIGION. 
 
 
 Divine goodness will not allow u> to believe, that 
 the way to eternal salvation cannot be known by 
 those who seek it, without any regard to profit or 
 honour; submitting themselves, and all that be- 
 long 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 worthy 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 oj 
 the .sacred books of thi Hebrews and Chris- 
 tians ; a/id that they arc not corrupted. 
 
 M uiomet and his followers confess, ' that both 
 Moses 'and Je^us were sent by God; and that 
 they who first propagated the institution of Jesus, 
 'were holy men. u But there are many things 
 related in the Alcoran, which is the law of Maho- 
 met, directly contrary to what is delivered by Mo- 
 ses, 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 
 (iied upon the cross, returned to life upon the third 
 
 •' ing to vrorsbip him; and \ confused history of 
 
 •• he will render to every one Gid '>n .• I Saul, kzoara Hi. 
 
 "of these the fruit of his Many things in the luxury 
 
 "piety." of Exodus, Azoara xvii \.w. 
 
 ' That both Mo .''in! xxxviii, Many things in 
 
 Azoara y. xxi. the history of Joseph, Izoara 
 
 J i », &c "1 Azoara v. I oucerning the birds cul 
 
 xii. in pieces by Abraham, and 
 
 ' Were holy men , Ac.] Azo- called to life again, Azoara 
 
 am v. lxxi. iv. Concernia a being 
 
 But there are many thmgi brought up with Zecbariah 
 
 "ted, Sec] As the temple of Azoara v. I ruing ih<' 
 
 echa, built by Abraham, birds J 
 
 ' ":tra xi and tnanv other ibid, nnd \" 
 things of Abraham, 
 
270 OF THE TRUTH OF THE book n. 
 
 day, and was seen of many : on the contrary, Ma- 
 homet says, x that Jesus was privately 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, y 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 that was a sufficient answer to a thing which 
 was not proved. But they cannot easily bring such 
 arguments for the uncorruptedness 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 Mahomet- 
 ans persuade themselves, that in the xivth chap- 
 ter of St. John, which speaks of sending the Com- 
 forter, there was something written of Mahomet, 
 which the Christians have put out : but here we 
 may ask them, Do they suppose this alteration 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, be- 
 cause at that time there were extant, all over the 
 world, very many copies, not only Greek, but Sy- 
 riac, Arabic, and in places distant from Arabia, 
 Ethiopic, and Latin, of more versions than one. 
 Before the coming of Mahomet, there was no rea- 
 son for such a change ; for nobody could know 
 
 x That Jesus was privately >' That the books both of 
 taken up into heaven, &c] Azo- Moses, &c] Azoara ix. 
 ara xi. 
 
i. \. 
 
 CHUIMIAN KKI.ICION. 
 
 - I 
 
 what Mahomet would teacfa : farther, if the doc- 
 trine of Mahomet had nothing in it contrary to the 
 
 doctrine of Jesus, the Christians would as easily 
 have received his bonks, as they did the books of 
 Moses and the Hebrew prophets. Let us suppose 
 on each side, that there was nothing written either 
 oi 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 Ma- 
 hometans agree. 
 
 SECT. IV. 
 F) om comparing Maliumet with Christ. 
 
 Let us now compare the adjuncts and eireum- 
 stances of each doctrine together, that we may see 
 which is to be preferred to the other : and rirst let us 
 examine their authors. Mahomet himself confessed 
 2 that Jesus was the Messiah promised in the law 
 and the prophets : he is called by Mahomet him- 
 self* the word, ''mind, c and wisdom of God ; he 
 is aNo s;iid by him, '' to have had no father amongst 
 men. Mahomet is acknowledged, by his own dis- 
 ciples, ' to have been begotten according to the 
 common course of nature. Jesus led an innocent 
 life, against which no objection can be made. Ma- 
 homet f was a long time a robber, and always 
 
 1 That Jesus was the Mes- 
 
 fitc.^ Azoara xxix. 
 * ] /, &c] Azoani v. 
 
 and xi. am! ID the book of 
 
 Mafa doctrine : Euthy- 
 
 mius Zi^abenus, in his i 
 putations against the San- 
 cen- iti.it Jesus is called 
 
 by Mahomet, •• the Word 
 "and Spirit of God." 
 
 '.'((/, &c.] Azoara iv. xi. 
 
 xxix and in the foremen- 
 tioned book. 
 
 c And wisdom, &e.] In tin' 
 forccited places. 
 
 d To have had no father 
 amongst men, 8tc] Azoara 
 
 \\\i. 
 
 ' To ' i . Hen, 8cc.l 
 
 the book of Mahomet's 
 on. 
 
 f //'<*.> a luu? limr a robber, 
 
272 
 
 OF THE TRUTH OF THE book vt 
 
 6 effeminate. h 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. ' Jesus gave sight to the blind, made the 
 lame to walk, and recovered the sick ; nay, as Ma- 
 homet confesses, he restored the dead to life. Ma- 
 homet says, k that he himself was not sent with 
 miracles, but with arms ; however, there were some 
 afterwards, who ascribed miracles to 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, ] 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, 
 
 &c] See Mahomet's Chroni- 
 con, translated out of Arabic. 
 See a dispute betwixt a Sara- 
 cen and a Christian, published 
 by Peter, abbot of Clngny. 
 
 s And always effeminate, 
 &c/] Azoara xlii. xliii. lxxv. 
 and Ixxvi. See the foremen- 
 tioned disputation. 
 
 h Jesus was tuken up into 
 heaven, &C.] Azoara xi. 
 
 ' Jesus gave sight to the 
 blind, &c] Azoara v. xiii. 
 
 k That he himself was not 
 sent with miracles, &c] Azoara 
 
 iii. xiv. xvii. xxx. lxxi. Con- 
 cerning this matter, see the 
 Life of Mahomet, published in 
 English, by the learned Dr. 
 Prideaux, p. 30. where he 
 shews at large, that the false 
 prophet dared not boast of 
 any miracles. Le Clerc. 
 
 1 As that of a great piece of 
 the moon, &c] Azoara Ixiv. 
 See this fable more at large, 
 in the chapter Ceramur, in 
 Cantacuzenus's Oration a- 
 gainst Mahomet, Sect. 23. 
 
sect. :. ( HEIST] \N RELIGION. 
 
 which has on its side the most certain testimony of 
 the Divine approbation ? Let u^ also examine them, 
 
 who first embraced each of these laws. 
 
 SECT. VI. 
 
 And of those who first embraced cac/i of these 
 
 /■( ligions. 
 
 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 
 Mahometanism were robbers, and men void of 
 humanity and piety. 
 
 SECT. VII. 
 
 And of the methods by which each law was pro- 
 pagated. 
 
 Next let us see the method 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 
 
 m But they uho first rmhrac- cicnt than Mahomet, tor we 
 ed Mahometanism, . v This find it in Ptolemy ami I'hilo- 
 the word Saracen show*, storgiu- •. ^lurefore I rather 
 which signifies robber. See follow the opinion of those 
 Scaligers Emendation of the who deduce the inmc Sara- 
 limes, book iii. chap, of the cat from the word BTWSchark, 
 Arabian Period. (The first fol- which signifies I 
 lowers of Mahomet were in- whencecome;pp"i;£\.SA<;rA7i/j, 
 deed truly robbers ; but the Sarurciis, or jjcople dwel. - 
 
 Arabian word, to which Sea- in the East, ;:- the Arabians 
 Hirer refers, signifies to steal are called in Scripture. About 
 privately, not to rob; nor is which see Edward Pocock on 
 it credible that they would the Specimen of the History 
 take upon themselves such an of the Arabians in the beg in- 
 infamous name ; not to men- ning. L: (Jlerc.) 
 tion that this was more an- 
 
274 OF THE TRUTH OF THE book yi. 
 
 Christ, but of his disciples and their successors ; 
 and also to their patiently enduring of hardships 
 and torments. But the teachers of Mahometanism 
 did not work any miracles, did not endure any 
 grievous troubles, nor any severe kinds of death, for 
 tbat profession. n But that religion follows where 
 arms lead the way ; it is the companion of arms ; 
 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 themselves condemn the Pagan rites, and yet 
 we know how great the victories of the Persians, 
 Macedonians, and Romans were, and how far their 
 enemies extended themselves. Neither was the 
 event of war always prosperous to the Mahometans ; 
 15 there are remarkable slaughters which they have 
 received in very many places, both by land and sea. 
 They are driven out of all Spain. That thing can- 
 not be a certain mark of true religion, which has 
 
 n But that religion follows governors ; but in the follow- 
 
 ivhere arms lead the way, &c] ing year, 1716, when they at- 
 
 Azoara x. xviii. xxxii. tempted to invade Hungary 
 
 Nor do its teachers bring and the island of Corsica, they 
 
 any other arguments, &c.] werefirstoverthrowninagreat 
 
 Azoara xxxii. lvii, fight by the Germans, under 
 
 p There are remarkable the command of prince Eu- 
 
 slaughters, &c] And greater gene of Savoy, and lost Te- 
 
 since the time of Gretius. mesvvaer, which was forced to 
 
 For they were driven, after yield after a stout siege ; then 
 
 many slaughters, from the being repulsed by the valour 
 
 Austrian dominions, from of Count Schulembourg, not 
 
 Hungary, Transylvania, and without loss, they retired to 
 
 Peloponnesus, not many years their fleet. While I was writ- 
 
 since. And since that time, ing this, April 1717, they 
 
 the Turkish empire seems to threatened they would attempt 
 
 decrease. In the year 1715, af- the same again with new 
 
 ter these short notes were first forces, but the Germans did 
 
 published, the Turks recover- not seem to be much affected 
 
 ed the Morea, which was poor- with it. Le Cierc. 
 ly defended hy the Venetian 
 
t HRIST1 \\ RELIGION. 
 
 such uncertain turns and which may be common 
 both to good and bad J and so much the less, be- 
 cause their arms were unjust, ''and often taken up 
 against a people who no wav> disturbed them, nor 
 were distinguished for anv injurs they had done ; 
 so that they could have no pretence for their arms 
 but religion, which is the most profane thing that 
 can be; '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 onlv 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 ar- 
 guments. And again, they themselves destroy this 
 very pretence of religion, when they suffer those 
 who are reduced to their obedience, to be of what 
 religion they please : nay, s and sometimes they 
 openly acknowledge, that Christians may be saved 
 by their own law. 
 
 SECT. VIII. 
 And of their precepts compared with one mcvUier. 
 
 Let us also compare their precepts together. 
 The one commands patience, nay, kindness, to- 
 wards those who wish ill to us : the other, revenge. 
 The one commands that the bonds of matrimony 
 should be perpetual, that tliey should bear with 
 
 1 And often taken up against " tr.iry, it is taken BWajj 
 
 a people, Sec] Azoaru xix. " there remains none." 
 
 r For there is no worship of * And sometimes t> / openly 
 
 God. «s.c 3 Lactnntius, book x. acknowledge, &c.] Azoaraii. 
 
 chap. 20. '■ Por there is no- and xii. The book of the 
 
 "thing so voluntary as reli- doctrine of Mahomet ; 
 
 " gion : in which if the mind Eathymi 
 " of the sacrificer goes con- 
 
 l 2 
 
276 OF THE TRUTH OF THE book vx. 
 
 each other's behaviour ; Hhe 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 : " there, women upon women are allowed, 
 as being always new incitements to lust. Here, 
 religion is reduced inwardly 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 x in circumcision, y and 
 things indifferent in themselves. Here, a mode- 
 rate use of wine and meat is allowed : z there, the 
 eating swine's flesh, a and drinking wine, is for- 
 bidden : 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 rudi- 
 ments should precede the most perfect law, such 
 as that of Christ is ; but it is very preposterous, 
 after the publication thereof, to return to figures 
 and types. 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 con- 
 cerning the Son of God. 
 
 The Mahometans say, they are offended, be- 
 cause we ascribe a Son to God, who makes no use 
 
 t The other gives a liberty of ? And things indifferent in 
 
 separating, &c] See Euthy- themselves, &c] As washings, 
 
 mills, and others who have Azoara ix. See also Euthy- 
 
 wrote of the Turkish affairs. mius. 
 
 u There, women upon wo- z There the eating swine's 
 
 mm, &c.] Azoara iii. viii. ix. flesh, &c] Azoara iii. xxvi. 
 
 xxxiii. a And drinking wine, &c] 
 
 x In circumciaion, &c/] See See Euthymius, and others 
 
 also Bartholomew Georgivi- who have wrote of the affairs 
 
 tius of the Rites of the Turks, of the Saracens. 
 
r. 9- 
 
 CHRISTIAN RELIGION. 
 
 
 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 
 the same thing that he did. " when he calls him 
 the Word of God : for the word is in a peculiar 
 manner ' produced from the mind ; to whieh 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 taken up into heaven by the power of 
 God ; whieh things, and those that Mahomet con- 
 fesses, shew, f that Jesus mav and ought to be 
 called the Son of God, by a peculiar right. 
 
 b Tliat he has a cold hand, 
 &c.]] Seetheplacein Richardus 
 against the Mahometans, ch. 
 1. and 14. ami in Cantacu- 
 zenus, in the second oration 
 against Mahomet, sect, xviii. 
 and in the fourth oration, not 
 far from the beginning. 
 
 c That he is earned about in 
 a chair, 8lc~\ In the same 
 place. 
 
 d When he calls him the Word 
 of God, &c] See above. 
 
 e Produced from the mind, 
 &c] See Plato in his Ban- 
 quet, and Abarbanel in his 
 Dialogue, which is commonly 
 railed that of Leo Hcbneus. 
 
 See Euthymius concerning 
 this matter, in the foremen- 
 tioned dispute, where he says, 
 " In like manner as our wurd 
 " proceeds from the mind, 
 " Sec." And Cardinal Cusan, 
 book i. chap. 13, iS.c. against 
 the Mahometans ; and Ri- 
 chardus, chap. 9. and 15. 
 
 f Tluit Jtsns may and ought 
 to be call-d, Luke i. 35. 
 
 John x. 3C. Acts iii. 13, 14, 
 15. xiii. 33. Heb. i. 5. v. 5. 
 In the forementioned book of 
 the doctrine of Mahomet. Je- 
 sus is brought in, calling < iod, 
 his Father. 
 
 r3 
 
278 OF THE TRUTH OF THE book vi. 
 
 SECT. X. 
 
 There are many absurd things in the J\laho?neta?i 
 
 books. 
 
 But on the other hand, it would be tedious to 
 relate how many things there are in the Mahometan 
 writings g that do not agree to the truth of his- 
 tory ; and how many that are very ridiculous. 
 Such as h 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 
 apprehended by God, and fixed there, and that she 
 is the star Venus. Such another ' is that of the 
 mouse in Noah's ark, that sprung out of the dung 
 of an elephant ; and on the contrary, k that of a 
 cat bred out of the breath of a lion. And particu- 
 larly, that ' of death's being changed into a ram, 
 which was to stand in the middle space betwixt 
 heaven and hell ; and that m of getting rid of 
 banquets in the other life by sweat ; and that n of 
 a company of women's being appointed to every 
 
 s That do not agree to the This is in the forementioned 
 
 truth of history , &c] As that book of the doctrine of Ma- 
 
 of Alexander the Great, who hornet. 
 
 came to a fountain where the k Of a cat, &c] In the 
 
 sun stood still, Azoara xxviii. same book. 
 
 Concerning Solomon, Azoara ' Of death's being changed 
 
 xxxvii. into a ram, &c] In the end 
 
 h The story of a beautiful of the forementioned book of 
 
 woman, &c] This fable is in the doctrine of Mahomet, 
 
 the book of the doctrine of Ma- m Of getting rid of banquets, 
 
 hornet, taken out of the book &c] In the forecited book 
 
 of Enarrations. See also Can- of the doctrine of Mahomet, 
 
 tacuzenus, in his second ora- n Of a company of women's, 
 
 tion against Mahomet, ch. 15. &c.] See what was above al- 
 
 1 Is that of the mouse, &c] leged on the second book. 
 
$ECT. ] 1 
 
 \ UKISTIAN RKLK.10N. 
 
 
 one, for I usual pleasure. Which tilings are 
 really all of them such, th;it thev 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 ad- 
 monished of their duty upon occasion of tin 
 foregoing things. 
 
 Having finished this last dispute, I come now 
 to the conclusion, which regards not strangers, 
 but Christians of all sorts and conditions ; briefly 
 shewing the use of those things which have been 
 hitherto said : that those which are riirht may be 
 done, and those which are wrong may be avoided. 
 First, °that they lift up undefiled hands to that 
 God p who made all tilings, visible and invisible, 
 out of nothing ; s with a firm persuasion that he 
 takes care of mankind, r since not a sparrow falls 
 to the ground without his leave: s and that they 
 do not fear them who can onlv hurt the bodv, before 
 him who hath an equal power over both body and 
 soul: 'that thev should trust not onlv on God 
 
 ° That they lift up undefiled 
 hands, &c] 1 Tim. ii. James 
 iv. 8. Tertullian in his Apo- 
 logy: " Thither theChri-tians 
 " direct their eyes, with hands 
 " extended, because innocent; 
 '• with hoid uncovered, be- 
 " cau^e we are not ashamed; 
 " without any instructor, be- 
 " cause from our heart we 
 " pray for all emperors, that 
 ' they may enjoy a long life, 
 " a secure government, a safe 
 " house, courageous armies, 
 •' a faithful senate, an honest 
 
 " people, and a peaceful 
 
 " land." 
 
 Who made nil things, \c] 
 
 Col-^. i. 1*;. Hcb. \i 3. Acts 
 . I. J Mac. vii. 9.8. 
 
 i With a Jirm persuasion, 
 &c] 1 Pet. ii'i. 13. v. 7- 
 
 r Since not a sparruw, &c] 
 Matt, x 
 
 * And that they do not Jmr 
 them, &c] Matt, v 26. Luke 
 xii. 4 
 
 1 That they should trust. &< 
 John xiv. 1. Hcb. xiv 15, K< 
 Epbes. iii. \l, and 17. 
 
 x4 
 
280 
 
 OF THE TRUTH OF THE 
 
 BOOK vr. 
 
 the Father, but also on Jesus, since there is u none 
 other name on earth by which we can be saved ; 
 x which they will lightly perform, if they consider 
 that not they, who call one by the name of Father, 
 and the other by the name of Lord, shall live 
 eternally ; but they who conform their lives to his 
 will. They are moreover exhorted carefully to 
 preserve y the holy doctrine of Christ, as a most 
 valuable treasure ; and to that end, z often to read 
 the sacred writings ; by which no one can pos- 
 sibly be deceived, who has not first deceived him- 
 self. a For the authors 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 b a mind 
 prepared to obey, which if we do, c none of those 
 things will escape us, which we are to believe, 
 hope, or do ; and by this means, d that spirit will 
 be cherished and excited in us, which is given us 
 
 u None other 7iame on earth, 
 &c] Acts iv. 12. 
 
 x Which they will rightly 
 perform, &c] John viii. 41, 
 and following. Matt. vii. 21. 
 John xv. 14. 1 John ii. 3, 4. 
 
 y The holy doctrine of Christ, 
 &c] Matt. xiii. 44, 45. 1 Cor. 
 iv. 7. 1 Tim. vi. 20. 2 Tim. 
 i. 14. 
 
 z Ofted to read the sacred 
 writings, &c.^ Coloss. iv. 16. 
 1 Thess. v. 27. Rev. i. 3. 
 
 a For the authors of them 
 were more faithful, &c] Ter- 
 tullian speaks thus concern- 
 ing the heretics in his Pre- 
 scription : " They were wont 
 " to say, that the apostles did 
 " not know all things ; being 
 " actuated by the same mad- 
 " ness, by which they again 
 
 " change, and say that the 
 if apostles did indeed know 
 " all things, but did not 
 " deliver all things to all 
 " men ; in hoth of which 
 " they make Christ subject to 
 " reproach; who sent apostles 
 " either not well instructed, 
 " or not very honest." See 
 what there follows, which is 
 very useful. 
 
 b A mind prepared to obey, 
 &c] John vii. 17. v. 44. 
 Matt. xi. 25. Philip, iii. 15. 
 2 Pet. iii. 16. Hosea xiv. 9. 
 
 c None of those things will 
 escape us, &c.]] 2 Tim. ii. 15, 
 16. John xx. 31. 1 Pet. i. 
 23. 
 
 d That spirit will be che- 
 rished, &c] 2 Tim. i. 6. 1 
 Thess. v. 19. 
 
SECT. 1 1. 
 
 ( HRIST1 \N RELIGION 
 
 
 as '" i pledge of future happiness. Further, they 
 are to Ik- deterred from imitating the heathen : 
 first, 'in the worship of false gods, * which are 
 nothing hut empty names ; '' which evil angels 
 make use of 1 to turn us from the worship of the 
 true God ; wherefore h we cannot partake of their 
 rites, and at the same time he profited by the 
 sacrifice of Christ. Secondly, 'in a licentious 
 way of living, having no other law but what lust 
 dictates, "which Christians ought to he the farthest 
 from ; because they ought not only " far to ex- 
 ceed the heathen, but also the Scribes and Pha- 
 risees among the Jews; whose righteousness, which 
 consisted in certain external acts, was not suffi- 
 cient to secure them a heavenly kingdom. '' The 
 circumcision made with hands availeth nothing 
 now, but that other internal circumcision of the 
 heart, q obedience to the commands of God, r a 
 new creature, s faith which is effectual by love, 
 
 • A pledge of future happi- 
 ness, &c] Ephes. i. 14. 2 Cor. 
 i. 22. v. 5. 
 
 1 In the worship of film gods, 
 | 1 Cor. viii. 5, 6. 
 
 8 Which are nothing but 
 > mpty names, &c] In the 
 >ame, vcr. 4. x. 19. 
 
 h ll'hich evil ancrels make 
 use of, &c] 1 Cor. x. 20. Rev. 
 x 20. 
 
 ' To turn w: from the wor- 
 ship of the true God, &c.~] 
 Ephes. ii. 2. Rev. ix. 20. 2 
 rhess. ii. 9. 
 
 k We cannot partake of their 
 ri/'s. ftc] 1 Cor. x 
 
 1 In a Ueentiout way of living, 
 Ire.] Ephes. ii. 3. Tit. ii. I I 
 Which Christians ought tu 
 
 be the farthest from, &c] 2 
 Cor. vi. 15. 
 
 n Far to exceed the heathen, 
 ftcj Matt. v. 47. vi. 7, 32. 
 
 ° But also the Scribes and 
 Pharisees, &C.] Matt. v. 20. 
 xxiii. 23. Rom. iii. 20. Gal. 
 ii. 1G. 
 
 p The circumcision mudeuitn 
 hamls, &&] 1 Cor. vii. 19. 
 Gal. v. 6. vi. 15. Philip, iii. 3. 
 Ephes. ii. 11. Coloss. ii. 11 
 Rem. ii. 29. 
 
 i Obedience to the commands 
 of God, &c.] 1 Cor. vii. 19. 
 
 r A new creature, &c.] Gal. 
 vi. 15. 
 
 • Faith which u effectual by 
 urn . ftc ] Gal. v. G. 
 
282 
 
 OF THE TRUTH OF THE 
 
 BOOK VI; 
 
 u by which the true Israelites are distinguished, 
 x the mystical Jews, that is, ^uch as praise God. 
 y The difference of meats, z sabbaths, a festival 
 days, b were the shadows of things, which really 
 are in Christ and Christians. Mahometanism 
 gave occasion for mentioning the following admo- 
 nitions : c it was foretold by our Lord Jesus, that 
 after his time there should come some who should 
 falsely say they were sent of God ; but though 
 d an angel should come from heaven, we are not 
 to receive any other doctrine than that of Christ, 
 e confirmed by so many testimonies. In times past 
 indeed, f 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, g the Lord of 
 all things, h 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 ; k who acts and upholds all things by his 
 
 u By which the true Israelites 
 are distinguished, &c] Rom. 
 ix. 6. 1 Cor. x. 18. Gal. vi. 
 16. John i. 47. 
 
 x The mystical Jews, &c."J 
 Rom.ii.29. Philo concerning 
 Allegories: " Judas was a 
 f symbol of him that pro- 
 " fesses (God)." 
 
 y The difference of meats, 
 &c] Acts x. 13, 14, 15. 
 xv. 19, 20. 1 Cor. x. 25. Co- 
 loss, ii. 16, 21. 
 
 F Sabbaths, &c.] In the 
 forecited place of the Colos- 
 sians. 
 
 a Festival days, &c.] In the 
 same place, and Rom. xiv. 5. 
 
 b Were shadows of things, 
 &c] Coloss. ii. 17- Heb. x. 1. 
 
 c It was foretold by our Lord 
 Jems, &c] John v. 43. 
 
 2 Thess. ii. 9, Matt. vii. 15. 
 xxiv. 11. Mark xiii. 22. 
 1 John iv. 1. 
 
 d An angel should come from 
 heaven, &c] Gal. i. 8. 
 
 e Confirmed by so many tes- 
 timonies, &c] 1 John v. 7» 8. 
 Heb. ii. 4. xii. 1. John i. 7, 
 32. v. 32, 37, 39, 46. Luke 
 xiv. 27- Acts ii. 22, 32. x. 43. 
 
 f God spake in many and va- 
 rious manners, &c] Heb. i. 2. 
 
 e The Lord of all things, 
 &c] 1 Cor. xv. 27. Heb. ii. 5, 
 
 h The brightness of his Fa- 
 ther's glory, &c] Heb. i. 3. 
 
 1 By whom all things were 
 made, &c] In the same chap. 
 Col. i. 16. 
 
 k Who acts and upholds all 
 things, &c] Heb. i. 3. Rev.' 
 i. 5. 
 
SECT. 11- 
 
 CHRIMIAN RELIGION. 
 
 il 
 
 power; unci who ' having made atonement for oui 
 
 >ins, is advanced to the right hand of God, having 
 obtained m a higher dignity than the angels; and 
 therefore nothing more noble can be expected 
 ■ than such a lawgiver. They may also take occa- 
 sion from hence to remember, ° that the weapon 
 appointed for the soldiers of Christ are not such as 
 Mahomet depends upon, but proper to the Spirit, 
 fitted for the pulling down of strong holds, erected 
 against the knowledge of Clod, p the shield of faith, 
 which may repel the fiery darts of the devil ; the 
 breast-plate of righteousness, or holiness of life ; 
 for a helmet which covers the weakest part, the 
 hope of eternal salvation ; q and for a sword, the 
 word delivered by the Spirit, which can enter into 
 the innermost parts of the mind. Next follows an 
 exhortation ' to mutual agreement, which Christ 
 seriously commended to his disciples when he was 
 about to leave them : ' we ought not to have 
 amongst us many masters, but only Jesus Christ : 
 1 all Christians were baptized into the same name, 
 
 1 Having made atonement for 
 out sins, flee ] Hcl). i. 3. i\. 1 J. 
 .Matt. xx. 28. 1 John ii. 2. it. 
 lo. Matt. xwi. 0'4. Mark xvi. 
 19. Acts ii. 33,34. vii. 55, 66. 
 Rom. viii. 34. Ephes. i. 20. 
 Coloss. iii. 1. 1Kb. viii. 1. x. 
 12. xii. 2. 
 
 m A higher dig nit ij than the 
 angels, \' .] I Pet. iii. 22. 
 Heb. i. 13. Ej.hcs. i. 21. 
 
 n Than such a lau giver, 
 kc.~] Heb. ii 3, 4, 5, <j, 7, 8. 
 iii. 3, 4, 5, 6. 
 
 ° That tht weapons appoint- 
 ed for the soldiers <>f Christ, 
 j Rom xiii. 1 2. 8 (or. vi. 
 7. x. 4. Luhes. vi. 11 12, 13, 
 14, 15, 1G, 17, 18. 
 
 p The shield of faith, &c] 
 See, beside the aforecited 
 place to the Ephes. 1 Thcss. 
 v. 8. 
 
 1 And for a sword, &c] 
 See, beside the foremen tloned 
 place, Bphes. vi. 17- Heb. iv. 
 12. Rev. i 16. 
 
 r To mutual agreement. &.c.~\ 
 ,iohn xi\. 27. xiii. 34, 35. xv. 
 1 2, 17. xvii. 20. and foil 
 in-; xx. 19,26. l John iii 
 \l-n Kpbes. iii- 1 »• and fol- 
 lowing ; iv. 16. Heb. xiii. 20, 
 Matt. v. 9. 
 
 * We ought nut to have a- 
 mongtt us many masters, i 
 Man \xiii. 8. Jamea iii. l. 
 1 All Christians were hap- 
 
284 
 
 OF THE TRUTH OF THE 
 
 BOOK VI. 
 
 therefore there ought u to be no sects or divisions 
 amongst them ; to which that there may be some 
 remedy applied, those words of the apostle are 
 suggested, x to be temperate in our wisdom, y ac- 
 cording to the measure of the knowledge God has 
 afforded us : z if any have not so good an undef- 
 standing of all things, that we bear with their in- 
 firmities, a that they may quietly, and without quar- 
 relling, unite with us ; b if any exceed the rest in 
 understanding, it is reasonable he should exceed 
 in good-will towards them : and as to those c who 
 in some things think otherwise than we do, we are 
 to wait till God shall make the hidden truth mani- 
 fest unto them : in the mean time, d we are to hold 
 fast, and fulfil those things we are agreed in. 
 e Now we know in part; f the time will come when 
 all things shall be most certainly known. But this 
 is required of every one, s that they do not unpro- 
 
 ved, &c] Rom. vi. 3, 4. 
 1 Cor. i. 13, 15. Gal. iii. 27. 
 Ephes. iv. 5. Coloss. ii. 12. 
 
 u To be no sects or divisions 
 amongst them, &c.J 1 Cor. i. 
 10. xi. 18. xii. 25. 
 
 x To be temperate in our 
 wisdom, &c] Rom. xii. 3, 16. 
 1 Cor. iv. 6. 
 
 y According to the measure 
 of the knowledge, &c. ] In the 
 forecited place to the Ro- 
 mans, and xii. 6. 2 Cor. x. 13. 
 Eph.iv.7, 15, 16. 
 
 3 If any have not so good an 
 understanding, &c] Rom. xiv. 
 xv. 2. 1 CorT viii. 7- 
 
 a That they may quietly, 
 &c.] Rom. xiv. 1. 2 Cor. xii. 
 20. Gal. v. 20. Philip, i. 16. ii. 
 3, 15. 1 Cor. xi. 16. 
 
 b If any exceed the rest, &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, 6. 
 
 c Who in some things think 
 otherwise, &c] Philip, iii. 15. 
 Ephes. iv. 2. 1 Cor. xiii. 4, 7. 
 
 1 Thess. v. 14. 2 Cor. vi. 6. 
 Gal. v. 22. Coloss. iii. 11. 
 
 2 Tim. iv. 2. Luke ix. 54, 55. 
 d We are to hold fast, &c] 
 
 Philip, iii. 16. James i. 22, 23, 
 24, 25. 
 
 e Now we know in part, &c] 
 1 Cor. xiii. 9, 12. 
 
 f The time will come, &c.] 
 1 Cor. xiii. 10, 12. 1 John iii. 
 2. Matt. v. 8. 
 
 g That they do not unpro- 
 ftably keep, &c] Matt, xxv, 
 15. and following. 
 
SECT. I I . 
 
 CHRISTIAN RELIGION. 
 
 
 fitably keep by them the talent committed to their 
 charge, h but use their utmost endeavours to gain 
 others unto Christ; 'in order whereunto, we are 
 not onlv to give them good and wholesome advice, 
 hut to set before them k an example of reformation 
 of life ; that men may judge of the goodness of the 
 master by the servant, and of the purity of the lau 
 by their actions. In the last plaee, we direct our 
 discourse, as we did in the beginning, to common 
 readers, beseeching them to give God the glory, 
 1 if thev receive any good from what has been said ; 
 ■ and if there be any thing they dislike, let them 
 impute it to the errors all mankind are prone to 
 fall into ; n and to the p'ace and time in which this 
 was delivered, more according to truth than ela- 
 borated. 
 
 h But use their utmost en- 
 deavours, &c.~] 1 Cor. ix. 19, 
 80, 11, 28. 
 
 1 In order whereunto, &c] 
 Gal. vi. 6. Ephes. iv. 29. 
 2 Tim. i. 13. Titus ii. 8. 
 
 k An example of reformation 
 of life, &c] 1 Pet. iii. 1, 16. 
 Ephes. vi. 6. 2 Tim. ii. - 1 
 1 Pet. ii. 12. Ephes. iv. 1. 
 Phi!, i. 27. 
 
 1 If they receive any good, 
 &c] James i. 17- 2 Thess. i. 
 3. 1 Cor. i. 4. 
 
 ™ And if there be any thing 
 tiny dislike, &c] James iii. 
 Gal. vi. I, 2. 
 
 n And to tfie place and time, 
 Sec.] Because this very excel- 
 lent and learned man was 
 
 kept in Lipstadt prison, to 
 which he was condemned for 
 life ; at which turie, and in 
 which place, he could never 
 have taken so great pains in 
 accomplishing so many pieces 
 remarkable for great learn- 
 ing, accurate judgment, and 
 
 : iilor brightness, without 
 incredible firmness and con- 
 stancy of mind, and unshaken 
 faith in Godj for which en- 
 dowments bestowed upon 
 him by God, for the benefit 
 of all Christendom, let every 
 one who reads his other works. 
 or this, with a mind intent 
 upon truth, give thanks to 
 
 I , as I do from the bottom 
 of my heiirt. Le Clerc. 
 
I'W o 
 BOOKS 
 
 nv 
 
 MONSIEUR LE CLERC. 
 
 BOOK I. 
 
 CONCERNING THE CHOICE OF OUR OPINION AMONOST THE 
 DIFFERENT SECTS OF CHRISTIANS. 
 
 m 
 
 BOOK II. 
 
 AGAINST INDIFFERENCE IN TIIK CHOKE OF OUR RELIGION. 
 
HOOK I. 
 
 CON(.KKXl\o 
 
 THE CHOICE OF OUR OPINION AMONGST THE 1)11- 
 FERENT SECTS OF CHRISTIANS. 
 
 SECT. I. 
 
 JIc must enquire amongst what Christians the 
 true doctrine of Christ flourisheth most at this 
 time. 
 
 AVHOKVER reads over the books of the New 
 Testament, with a desire to come 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, alii ged by Hugo Grotius, in his second and 
 third books, are to be found there. Wherefore, if 
 he has any concern for a blessed 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 deny that he doubts of the truth 
 of the Christian religion, and at the same time 
 thinks the doctrines, precepts, and promises ol 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 Chris- 
 
 i 
 
-290 
 
 WHAT CHRISTIAN CHURCH 
 
 BOOK I. 
 
 tlan. * 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 sen- 
 tence 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 as- 
 sembly of mankind, will deny us to be his disci- 
 ples before God. b For Christ would not have 
 those that believe on him to be his disciples pri- 
 vately ; as if they were ashamed of his doctrine, or 
 as if they valued the kindnesses, threats, or punish- 
 ments of men more than his precepts, and the 
 promises of eternal life ; but be Christians openly 
 and before 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 
 
 a Now this is one of the pre- 
 cepts of Christ, &c] Thus 
 Christ saith, Matt. x. 3<2. 
 " Whosoever therefore shall 
 " confess me (to be his Master) 
 " before men, him will I con- 
 lc fess also (to be my disciple) 
 " before my Father which is 
 " in heaven. But whosoever 
 " shall deny me (to be his 
 {C Master) before men, him 
 " will I also deny (to be my 
 <( disciple) before my Father 
 " which is in heaven." See 
 also 2 Tim. ii. \1. Rev. iii. 5. 
 
 b For Christ would not have, 
 &c] Therefore he says, Matt, 
 v. 14. "That his disciples are 
 " the light of the world ; that 
 <c a city set on a hill cannot 
 ee be hid ; neither js a candle 
 f* 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, 
 " &c." 
 
 c That life which they re- 
 ceived from him, &c] Luke 
 xii. 4. Christ bids us, " not 
 " to be afraid of them that 
 " kill the body, and after that 
 f ' have no more that they can 
 " do ;" and commands us 
 " to fear him, which after we 
 " are killed can cast us into 
 " hell fire." And moreover, 
 he foretells all manner of evils 
 to his disciples, Matt. x. 39. 
 and following ; and says, 
 " that he who shall lose his 
 " life for his sake, shall find it 
 " (again), &c." which pre- 
 cepts were particularly ob- 
 served by the primitive Chris- 
 tians ; who, for the testi- 
 mony they gave to the doc- 
 trine of the Gospel, are called 
 martyrs, that is, witnesses. 
 
sect. i. WE ARE TO JOIN WITH. Ml 
 
 the most exquisite torments, if it so seem good to 
 him ; whilst they openly profess that they prefer 
 his precepts above all things. And thus St. Paul 
 teaches us, that it" we '' confess with our mouth 
 the Lord Jesus, and hclieve in our heart that God 
 hath raised him from the dead, we shall be saved : 
 for, says he, with the heart man bclievcth unto 
 righteousness, and with the mouth confession is 
 made unto salvation ; for the Scripture saith, 
 JVliosocvcr believeth on htm shall not be ashamed. 
 Which being thus, it is his duty, who thinks the 
 Christian religion to be true, to discover and 
 profess boldly, and without fear, this his sincere 
 opinion, upon all occasions that offer themselves. 
 
 And it is further necessary for him to enquire, 
 if there be any of the same opinion with himself, 
 and e 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 
 : to have congregations in his name, that is, such 
 as should be called Christian ; 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 g for preserving their doctrines ; 
 
 d Confess with our vwuth, " disciples, if ye have love 
 
 &c] Rom. x. 9, 10, 11. " one towards another. See 
 
 e To maintain a particular 1 John ii. 7- hi- 11, 10", - 
 
 peace, &.c.~\ Johoxiii.34,35."A f To have, amgregatimUi 
 
 '■ new commandment give 1 &c] Matt. x\iii. 19, '20. 
 
 • unto you, that ye love one * For preserving their doc- 
 
 " another j that as I have trines, 6tc] Thttfl likewise all 
 
 " loved you, so ve love one the philosophers transmitted 
 
 " another: hy this shall all their doctrine to posterity, by 
 
 " men know that ve are iny the help of schools in which 
 
 u 2 
 
!292 WHAT CHRISTIAN CHURCH book i. 
 
 which can hardly continue, if every one has a pri- 
 vate 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. 
 
 Wherefore, 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, b 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 
 name; neither ought we to join ourselves, 'with- 
 out examination, to any assembly who style them- 
 selves Christians. We must consider, above all 
 things, whether their doctrines agree with that 
 form of sound words, which we have entertained 
 in our mind, from an attentive reading of the New 
 
 it was taught ; but the Chris- h And to join himself with 
 tian . churches, which are those, &c] See the Epistles to 
 united by a much firmer and Timothy and Titus, where 
 stronger bond, will, with they are commanded to found 
 more certainty and ease, pro- churches. And Heb. x. 25. 
 pagate the doctrine they re- ' Without examination, &e.] 
 ceived from their Master, to See 1 'I hess. v. 21. But 
 the end of the world, which more expressly, 1 .lohn iv. 1. 
 can hardly be done without '.' Beloved," says he, " believe 
 congregations. Pythagoras " not every spirit, but try the 
 would "have effected this, but "spirits whether they be of 
 in vain, because his doctrine " God; for many false pro- 
 had nothing divine in it. See " phets are come into the 
 Laertius and Jamblichus. *' world," &c. 
 
sect. 2. AVE ARE TO JOIN WITH. 
 
 Testament ; otherwise it may happen that we may 
 esteem that a Christian congregation, which is no 
 further Christian than in name. It is therefore 
 the part of a prudent man, rtot to enter himself 
 into any congregation, at least for a continuance ; 
 unless it hi 1 such, in which he perceives that doc- 
 trine established, which he truly thinks to be the 
 Christian doctrine j lest he should put himself 
 under the necessity of saying or doing something 
 contrary to what he thinks delivered and com- 
 manded by Christ 
 
 SECT. II. 
 
 JVc are to join ourselves with /hose ivho arc jnost 
 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 banish them 
 their society ; to agree to any of them without 
 examination, <>r, according to their order, to con- 
 demn others without consideration, shews a man 
 not onlv to he imprudent, hut very rash and unjust. 
 That congregation which rejects, though but in 
 part, the true religion, (a representation of which 
 he has formed in his mind,) and condemns him 
 that believes it, cannot be thought bv 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 Chris- 
 tians. Wherefore a wise and honest man ought 
 above all things to examine, in these dissensions 
 amongst Christians who they are which best 
 deserve the holy name of disciples of Christ, and 
 to adhere to them. If any one should ask, what 
 we are required to do bv the Christian religion,. 
 
•294 WHAT CHRISTIAN CHURCH book i. 
 
 supposing there were no such Christian society 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 condemning some 
 doctrine which we judge to be true : in this case, 
 he who apprehends these errors, ought to endea- 
 vour to withdraw others from them ; in doing of 
 which, he must use k the greatest candour, joined 
 with the highest prudence and constancy, lest he 
 offend men without doing them any advantage, or 
 lest all hopes of bringing them to truth and mo- 
 deration be too suddenly cast off. In the mean 
 time, we are to speak modestly and prudently, what 
 we think to be the truth : nor should any one be 
 condemned by the judgment of another, as infected 
 with error, who seems to think right. God has 
 never forsaken, nor never will forsake, the Chris- 
 tian 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 ;) l if it be not allowed you 
 
 k The greatest candour, &c] tiness. 
 Here that precept of Christ's ' If it he not allowed, &c] 
 
 takes place, Matt. x. 16. where Whilst it is allowed to have 
 
 we are commanded " to be a different opinion, and to 
 
 " wise as serpents, and harm- profess our disagreement, 
 
 " less as doves :" that is, to there is no reason to depart 
 
 be so far simple, as not to fall from a public society, unless 
 
 into imprudence ; so wise, as the fundamentals of Chris- 
 
 not to be crafty, and offend tianity be perverted by it; but 
 
 against sincerity ; in which where this is not allowed, and 
 
 matter, there are but few who we cannot without dissem- 
 
 know how to steer their course bling or denying the truth 
 
 in all things, between the live in it, then we ought to 
 
 rocks of imprudence and craf- forsake that society ; for it is 
 
SICT. <i. 
 
 WE ARE TO JOIN WITH. 
 
 
 295 
 
 to speak your opinion fairly and modestly amongst 
 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 re- 
 spect and admiration of those divine precepts, can 
 endure any thing rather than that they should be 
 broke. Such a disposition 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 condemn 
 any but such as seem to us worthy to be con- 
 demned, after a full examination of the matter; 
 and we are to adhere to those who do not require 
 any doctrines to be believed, which are esteemed 
 by us to be false, nor any to be condemned 
 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 ourselves, 
 ought to separate from them all, that we betray 
 not the truth, and utter a falsity. 
 
 not lawful to tell a lie, or to 
 dissemble the truth, whilst a 
 lie possesses the place of it, 
 and claims to itself the ho- 
 nour due to truth only. If 
 this be not done, " the candle 
 " is put under a bushel." Thu9 
 Christ did not depart from 
 
 the assemblies of the Jews, 
 neither did the apostles for- 
 sake them, so lon^ as they 
 were allowed to profess and 
 teach the doctrine of their 
 Muster in them. See ActB 
 xiii. 46. 
 
 u 4 
 
29G WHAT CHRISTIAN CHURCH book i. 
 
 SECT. III. 
 
 They arc most worthy the 7iame of Christians, 
 who, in the purest manner .of all, profess the 
 doctrine, the truth of 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 name by 
 which they are called. All the Christian churches, 
 as well 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 m 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 sect of 
 Christians, hut 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 apo- 
 stles taught. In a word, that is in every parti- 
 cular truly the Christian religion, which, without 
 any mixture (if human invention, may be wholly 
 ascribed to Christ as the author. To this agree 
 all those arguments of truth, which are laid down 
 in the second book Of the Truth of the Chris- 
 tian Religion; nor do they agree to any other 
 any further than it agrees with that. 
 
 m To be determined by chance, &c] See note the 9th, on 
 Section ii. 
 
sect. 3. WE ARE TO JOIN WITH ?97 
 
 If any one adds to, or diminishes from, the 
 doctrine delivered by Christ, the more he ndds or 
 diminishes, so much the farther he goes from the 
 
 truth. Now when I speak <>f 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 books of the New Testament, or is, 
 bv necessary consequence, to he deduced from 
 them only. As t<» those opinions, which, as some 
 Christians think, were delivered by word of mouth, 
 by Christ and his apostles* and derived to pos- 
 terity in a different method, namely, either by 
 tradition, which was done by speaking only ; or 
 which were preserved by some rite, as they ima- 
 gine, and not set down in writing till a great while 
 after; I shall pass no other judgment upon them 
 here, but onlv 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 therefore they are con- 
 troverted amongst Christians, who in other respects 
 agree in those opinions, the truth of which Gro- 
 tius has demonstrated: for no wise man will allow 
 us n to depend upon a thing as certain, so long as 
 
 n To depend upon a thing at Paris, p. 40'.). " The bestsa- 
 
 eertom, &a] This is the very " crifice is being quiet, and 
 
 thing St. Paul means, Rom. " not meddling in those things 
 
 xiv. 23. where he tenches us " which we are not persuaded 
 
 that "whatsoever is not <>f "of." Anda little after j "To 
 
 "faith is sin." On which " be quiet in the dark is most 
 
 place we have quoted the "safe;" that is, where wc 
 
 wordsof Philo.outof his book are not agreed what is to be 
 
 erning Fugitives, edit. done. 
 
298 WHAT CHRISTIAN CHURCH boo* i. 
 
 it appears uncertain to us ; especially if it be a 
 matter of great moment. 
 
 SECT. IV. 
 
 Concerning the agreement and disagreement of 
 
 Christians. 
 
 Though the controversies amongst Christians 
 be very sharp, and managed with great heat and 
 animosity, so that we may hear complaints made 
 on all sides, of very obvious things being denied 
 by some of the contending parties ; yet notwith- 
 standing 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 contention 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 disputing, 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 amongst learned men about 
 "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 the 
 
 ° Some epistlesofthe apostles, Peter, the two last Epistles of 
 &c] The Epistle to the He- John, the authors of which 
 brews, the second Epistle of are disputed by learned men. 
 
sect. 4. WE ARE TO JOIN WITH 299 
 
 Christian doctrine is not at all altered, either by 
 keeping or rejecting them. And this consent is 
 of no small momen. in a discourse about the un- 
 doubted original of B divine revelation under the 
 new covenant. For all other records <>r footsteps 
 of ancient revelation, that have been preserved 
 according to the opinions of some, are called in 
 question by others. 
 
 Further, Christians are agreed in many articles 
 of faith, which they embrace, as things to be be- 
 lieved, practised, and hoped for. For instance ; all 
 who have anv understanding, believe (I shall men- 
 tion 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 excel- 
 lent attributes, without the least mixture of imper- 
 fection : that the world and all things contained 
 in it, and consequently mankind, were created by 
 this same God ; and that by him all things are go- 
 verned 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 knowledge of a man, in the latter part 
 of the life of Herod the Great, in the reign of Au- 
 gustus Cfiesar; that he was afterwards crucified and 
 died in the reign of Tiberius, when Pontius Pilate 
 was governor of Judaea ; 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 bv his death ; and that this 
 his mission was confirmed by innumerable mira- 
 cles ; that he died, as I before said, and rose again, 
 and, after he had been very often Been by many, 
 who had discoursed with ham, and handled him, he 
 was taken up into heaven, where he now reigns, 
 and from whence he will one day return, to pass a 
 
300 WHAT CHRISTIAN CHURCH book i. 
 
 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 he taught 
 are to be believed, and all that he commanded are 
 to be obeyed, whether they relate to the worship of 
 God, or to temperance in restraining our passions, 
 or to charity to be exercised towards others ; that 
 nothing could be appointed more holy, more excel- 
 lent, more advantageous, and more agreeable to 
 human nature, than these precepts ; however, that 
 all men (Jesus only excepted) violate them, and 
 cannot arrive at salvation but through the mercy 
 of God. III. That there is a Holy Ghost, who in- 
 spired the apostles of Jesus Christ, worked miracles 
 to recommend them, and inclines the minds of 
 pious men constantly 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 con- 
 trary, 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 
 punishment 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 iniquity, ac- 
 cording to the direction of the Gospel ; and also 
 at the Lord's Supper, in which we celebrate the 
 
SKl.l . ■*. 
 
 WE ARC TO JOIN WITH. 
 
 :iol 
 
 death of Christ, according to his command, till he 
 comas ; and shew that we are willing to be 
 esteemed his disciples, and the brethren of those who 
 celebrate it in like manner; moreover, that those 
 
 rites, if they are observed by us, as is reasonable, 
 and are celebrated with a religious mind, convey 
 heavenly grace, and the divine Spirit to us. 
 
 P These things, and others that are necessarily 
 connected with them, (for it is not to our present 
 purpose to mention them all particularly,) all 
 Christians believe j nor is there any other differ- 
 ence 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 
 
 p These things, and others, 
 &c] In the foregoing expli- 
 cation of the Christian doc- 
 trine, we have followed the 
 method of that which they 
 call the Apostles' Creed, and 
 have avoided all expressions, 
 which ha\ e cause I any con- 
 troversy - amongstChristiansj 
 because we are treating of 
 those things in which they 
 are agreed : and we do not 
 for tills reason condemn as 
 false any thing thai may l»- 
 added t.\ way of explication 
 or confirmation ; on the con- 
 trary, we highly approve of 
 their endeavours.who explain 
 and confirm divine truth' . 
 and we doubt not but that 
 many things have been al- 
 ready bund, and may yet be 
 found, to illustrate it. Ter- 
 tuilian 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 un- 
 " alterable ; name I v, that we 
 " believe in one all-powerful 
 ■ God, the Creator of the 
 " world, and in his Son Jesus 
 " Christ, who was born of 
 " the Virgin Mary, was cru- 
 " cified under Pontius Pilate, 
 " was raised from the dead 
 " the third day, was taken 
 " up into heaven, sits now at 
 '' the riixht hand of the Fa- 
 " ther, and will come to judge 
 " the quick and dead by 
 " the resurrection of the flesh. 
 " Keeping to this rule of 
 " faith, other n, ttterc "t" dig* 
 " cipline (or doctrine) and 
 " behaviour admit of cor- 
 " rcction, viz. the irrare of 
 " God operating and assist- 
 " ing to the end, &c." 
 
302 WHAT CHRISTIAN CHURCH book i. 
 
 apostles, but by the tradition and custom of the 
 church, or by the writings of latter ages. Con- 
 cerning these additions, I shall say nothing more 
 than what I before advised ; that Christians are 
 not agreed upon them, as they are upon the doc- 
 trines now explained, which are put beyond all 
 manner of doubt by their own plainness, if we 
 allow but the 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 suspected, 
 and whose streams all confess to be pure and un- 
 defiled. And this fountain is not the creed or 
 the confession of faith of any particular church, 
 but only the books of the New Testament, 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 men- 
 tion but this one thing) that opinion is very sus- 
 picious which depends only on the testimony of 
 those that affirm it ; and they such, whose chief 
 interest it is that it should seem true. Others say, 
 
iict. 5. WE ARE TO JOIN WITH. 909 
 
 that there is need of the extraordinary assistance 
 of the Holy Spirit, not Ollly in order to the belief 
 of the Scripture, (which may without any great 
 difficulty be allowed,) but also in order to under- 
 stand the meaning of the words contained in it ; 
 which I do not see how it can be proved ; but we 
 will grant this also, provided they will acknow- 
 ledge that all men, who read the books of the New 
 Testament with a religious 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 un- 
 derstanding of such books ; which we will not now 
 enquire after. 
 
 Whoever therefore believes that the revelation 
 of the will of God made by Christ is faithfully 
 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 understands 
 them, as matters of faith, practice, and hope ; for 
 whoever believes in Christ, ought to receive, with 
 a religious mind, every thing 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 acknowledges to 
 come from Christ. And such are those doctrines 
 I before explained, and concerning which all Chris- 
 tians, 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 withhold his judgment till they appear 
 more evident to him : for it is very imprudent to 
 admit or reject any thing, before it sufficiently 
 
304 WHAT CHRISTIAN CHURCH book x. 
 
 appears to be either true or false. Nor is eternal 
 salvation, in the books of the New Testament, 
 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, 
 the sum of the Christian religion, as we have de- 
 scribed it. 
 
 SECT. VI. 
 
 Nothing else ought to be imposed upon Chris- 
 tians, but what they can gather from the New 
 Testament. 
 
 i 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 
 abstain from those things which are there for- 
 bidden ; if any thing further be required of them 
 as necessary, it is without any authority. For 
 would any fair judge require a Christian to believe 
 a doctrine came from Christ, which he does not 
 find in the only faithful and undoubted records, in 
 
 * This, therefore, is the only iii. 7- where Christ is said to 
 
 thing, &c] To this belongs have the " key of David," 
 
 what Christ saith, Matt, xxiii. which is thus described, 
 
 ver. 8. and following : " Be " which opens (namely hea- 
 
 " ye not called Rabbi, for " ven) and no one shuts, and 
 
 " one is your Master, even " which shutteth and no one 
 
 " Christ, and all ye are bre- " openeth." If we are to be- 
 
 " thren. And call no man lieve Christ only, and there 
 
 " your father upon the earth, remains no other certain re- 
 
 " for one is your Father cord of the revelation made 
 
 " which is in heaven : nei- by Christ but the New Tes- 
 
 ""therbe ye called Masters, tament; it is manifest from 
 
 " for one is your Master, even hence, that in matters of 
 
 " Christ." See also James iii. faith we ought to give credit 
 
 1. To the same purpose, Rev. only to these books. 
 
sect. 6. WE ARE TO JOIN WITH. J05 
 
 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 while ; they 
 cannot however be esteemed as true by him, who, 
 amongst the different sorts of Christians, follows 
 the middle way. and allows of no certain record 
 of the revelation of Christ, but the books of the 
 New Testament. Whilst he believes this, nothing 
 else can justly he required of him ; and he will 
 believe this, till it shall be made appear to him by 
 plain arguments, that the knowledge of Chris- 
 tianity is safely to be bad somewhere else, which I 
 believe will never be done. 
 
 r If 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, viz. that we should be- 
 lieve that which we are not certain of, or neglect 
 that which all own to be the sure record of the 
 revelation of the Gospel. There is no need of 
 examining all controversies singly, and one by 
 one ; which would be an endless thing, and cannot 
 be done but by very learned men, who have abun- 
 dance of leisure. Whoever imposes any thing 
 upon us, as necessary to be believed, which we 
 cannot believe, he drives us from himself; because 
 belief cannot be extorted by force ; nor will any 
 one who fears God, and is a lover of truth, suffer 
 
 r If any one therefore at- " ed to you, let him be ae- 
 
 tempts, &c] To this relates " cursed." And indeed it is 
 
 that saying of Paul, GaL i. 8. no man's business to add any 
 
 " If we, or an angel frum thing to (he Gospel, as ne- 
 
 " heaven, preach any other cessary ; nor to diminish any 
 
 " thing for the Gospel than thing from it, as unprofit 
 
 " thatGospel we have preach- able. 
 
 X 
 
306 WHAT CHRISTIAN CHURCH book i. 
 
 himself to profess what he does not believe, for 
 the sake of another. 
 
 But they who differ from this, object, that if 
 every one be left to their own liberty, in judging 
 of the meaning of the books of the New Testa- 
 ment, there will be as many religions as there 
 are men ; and truth, which is but one, will imme- 
 diately be oppressed by a multitude of errors. 
 But I think, that before an opinion, which is esta- 
 blished upon solid arguments, be opposed by ob- 
 jections, the foundation upon which it is built 
 ought to be overthrown ; because so long as that 
 remains firm, the whole superstructure raised upon 
 it cannot be shaken ; as we see here. For, if any 
 inconvenience should follow 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 Grotius, book 
 ii. sect. xvii. We have no regard here to a few 
 simple or wicked men ; since whole societies of 
 Christians, 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.;. WE ARE TO JOIN WITH. 807 
 
 SECT. VII. 
 The providence of God, in preserving the Chris* 
 
 thin doctrine, is ccn/ 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 the books of the New Testament entire, 
 even to our times ; that the Christian doctrine 
 may be recovered out of them as often as it hap- 
 pens to be corrupted. Nor has it only delivered 
 down to us this treasure entire, but also, in the 
 midst of the hottest differences, has so secured 
 the Christian doctrine itself, that the sum of reli- 
 gion has never been forgot amongst Christians. 
 
 No inconsiderable number of Christians at this 
 day contend, that many errors, in former ages, 
 crept by degrees in amongst the sects of Chris- 
 tians ; which when others denied, in the sixteenth 
 century after the birth 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 are reproved by that part of the 
 Christians which made the separation I now men- 
 tioned, and whose faults were highly aggravated 
 by both sides, and that not without grounds, the 
 sum of the Christian religion before drawn up by 
 us was all along maintained. ' There is no age 
 
 5 Tl^re is tio age so thick the see of ftome, as much as 
 
 clouded, &c] None bare ;i by those who have made a 
 
 worse report than the tenth separation from it. Yet if 
 
 and eleventh centuries, as is anv one, for his own sati-- 
 
 granted by those who stick to faction, will read amongst 
 
 x2 
 
308 
 
 WHAT CHRISTIAN CHURCH 
 
 BOOK I. 
 
 so thick clouded with ignorance and vice, but the 
 forementioned articles of faith may easily be col- 
 lected 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 
 theologv ; whence it is, that the true wheat of the 
 sower in the Gospel, 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 ap- 
 plauded also. Yet was not sound doctrine ever 
 the less safe, whilst the books of the New Testa- 
 ment 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 pro- 
 mise of Christ, God hindered ' the gates of death 
 
 the books of the fathers, the 
 writings of those centuries, 
 he may easily collect all the 
 doctrines mentioned in the 
 fourth section. At the begin- 
 ning of the twelfth century, 
 lived Bernard, Abbot of the 
 monastery of Claravallis, 
 whose learning, piety, and 
 constancy, are commended 
 by very many, and whose 
 writings were often read in 
 the following ages, and never 
 condemned. Now from thence 
 an entire body of the Chris- 
 tian doctrine may easily be 
 collected : and it is no less 
 certain of the following cen- 
 turies down to the sixteenth. 
 Nor is there any doubt of 
 
 those that follow. 
 
 1 The gates of death from 
 prevailing, &c] So we ex- 
 plain ffv'^aj a$>jv, because nei- 
 ther that word, nor the He- 
 brew bxW Scheol, which an- 
 swers to it, ever signifies in 
 the sacred writings, an evil 
 spirit, but only the grave, or 
 the state of the dead, as Gro- 
 tius 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 sum of 
 the doctrine of the Gospel 
 should not remain. 
 
sect. 8. WE ARE TO JOIN WITH. 309 
 
 from prevailing against the church ,• that is, did 
 not suffer every society wherein the Christian 
 doctrine was preserved entire t<> be extinguished ; 
 though sometimes they were blended and obscured 
 with foreign ;*iid 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 errors, 
 but would at length have been overwhelmed by 
 the changeableness and folly of human nature, 
 and have entirely perished. 
 
 SECT. VIII. 
 An answer to that question, Why God pet^mits 
 differences and errors to arise amongst Chris' 
 tians. 
 
 Perhaps some may here object against what 
 has been said, that the Divine Providence would 
 hvve better consulted the preservation of the 
 Christian doctrine, if it had prevented the errors 
 that are and have been amongst 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 government 
 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 surfer, 
 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. 
 
 x 3 
 
310 WHAT CHRISTIAN CHURCH book i. 
 
 To make a conjecture from the reason of things ; 
 we are above all things sure, that the design of 
 God was " to create men free, and to suffer them 
 to continue so to the end, that is, not so good, that 
 they must necessarily continue good always ; nor 
 so bad, as that they must of necessity always submit 
 to vice ; but mutable, so as that they might pass 
 from vice to virtue, and again from virtue to vice ; 
 and this with more or less ease, according as they 
 had 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 after- 
 wards. Neither of them were drawn by an irre- 
 sistible force either to virtue or vice ; but only 
 restrained by laws, which proposed reward to the 
 good, and punishment to the bad ; to which were 
 added by the Divine Providence various incite- 
 ments 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 dis- 
 obeying 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 parables, x the 
 one of the tares which the enemy sowed, after the 
 wheat was sown : y the other of the net, which 
 
 u To create men free, &c] are quoted by Dionysius Pe- 
 
 This is taught with the high- tavius, in his Theological 
 
 est consent by all Christian Doctrines, torn. i. book vi. 
 
 antiquity. See Justin the Mar- chap. 6. There are also many 
 
 tyr's Apology i. chap. 54, and things to this purpose, tom. 
 
 45. Irenaeus, book iv. ch. 9. iii. book hi. iv. and v. 
 
 and 29. towards the end; c.71, x The one of the tares, &c] 
 
 and 72. Origen's Philocalia, Matt. xiii. 24. and following. 
 
 Chap. 21. Eusebius's Gospel y The other of the net, &c] 
 
 Preparation, book vi. chap. 6. Matt. xiii. 47- and follow- 
 
 and others, whose sayings ing. 
 
r. 8. 
 
 \\ E ARK TO JOIN WITH. 
 
 .11 
 
 took good and bad fish alike; by which lie sig- 
 nified that there would ;;lu;ivs be in the church a 
 mixture of good and bad Christians ; whence it 
 follows, that he very well saw the evils that would 
 always be in the Christian church. Moreover, Paul 
 tells the Christians, that flu vc must he .svr/.vainongst 
 Christians, that they who are approved may be made 
 manifest. 'And indeed, unless there, had been 
 differences among Christiana concerning doctrine, 
 there had been no room left for choice, and for 
 that sort of virtue, by which truth is preferred to 
 all other thin. . 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, h 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 cala- 
 mities, and so great miseries should befal mankind, 
 and such heavy punishment attend 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 
 
 1 That there must be sects, 
 &c] 1 Cor. xi. 19. Fur there 
 viust be also / among 
 
 you, that they winch are ap- 
 proved, may be viade mean) 
 among you : that is, as the] 
 are men, there is a necessity, 
 unless they were changed 
 for the better, that there 
 should ari- - amon 
 
 them, by which the good 
 may be distinguished from 
 the bad ; whilst the good 
 stick to truth and charity, and 
 the rest run into all other 
 
 X 
 
 tiling's. See Matt, xviii. 7. 
 
 a And iltdt i I u;th -s, cS'C.] 
 
 See this handled niniv at large 
 in in\ Ec< li siastical Hi-tory, 
 century i. anno Iwxiii. 8. I.e 
 Clerc. 
 
 b A* sf'inc do, &C.] This 
 
 objection is largely proposed, 
 and Bet off with rhetorical 
 flourishes, by Peter Bayle ; 
 whom we have confuted in 
 Borne of the volumes of the 
 Choice Library, and especially 
 
 in the \th, xith . and \iith, in 
 
 I ich. 
 4 
 
312 WHAT CHRISTIAN CHURCH book i. 
 
 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 him- 
 self had planted this opinion of himself by his 
 omnipotence in the minds of men, which other- 
 wise 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 cer- 
 tain fatal necessity ; unless by a fatal worship also, 
 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 entangled : 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 pa- 
 tiently to 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. 9. WE ARC TO JOIN WITH. 313 
 
 SECT. IX. 
 
 Then profess and tear h the Christian doctrine in 
 the purest manner of all, who propose (host- 
 things only as necessary to be hel/ercd, prac- 
 tised, 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 us to join ourselves with that sect of 
 Christians, which acknowledges the New Testa- 
 ment only for the rule of their faith, without any 
 mixture of human decrees ; and who think it 
 sufficient that every one should learn their form of 
 faith from thence, conform their lives to its pre- 
 cepts, 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 dis- 
 sensions, 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, ac- 
 cording to the circumstances of time and place; 
 provided they be not imposed as necessary, 2 (which 
 
 * Which belongs only to the he declares to belong to 
 
 supreme Lawgiver, &c.] See Christ only. An J to tin 
 
 what Paul says upon this may be referred whu 
 
 matter, Rom. SI*. 1 and so James Bays, chap. iv. 13. 
 
 on, where he speaks of those " There is butooe Lawgiver, 
 
 who impose rite- on other*; " who :«. able to Dd to 
 
 or who condemn those thai "destroy. 
 
 observe them ; which ri^ht 
 
314 WHAT CHRISTIAN CHURCH book z. 
 
 belongs only to the supreme Lawgiver,) nor con- 
 trary doctrines to these 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 what they do not believe ; nor to do that 
 which they cannot approve in their own minds, 
 because they think it contrary to the precepts of 
 Christ. Therefore, wherever that Christian liberty, 
 which I have now mentioned, is not allowed, they 
 must of necessity depart thence ; not 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 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 
 Sacrament, with those who require nothing else 
 of Christians, but ivhat 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 were baptized very young: 
 but since we do not come to the other sacrament 
 till we are of riper age, we may distinguish that 
 society of Christians, in which we are willing to be 
 partakers of it ; which, if we have not already done, 
 we ought to do it now. 
 
 There are some who make the sacrament 
 (which, according to Christ's institution, b is a 
 
 b Is a token of 'that peace and 17. where mentioning the 
 love, &c.] See 1 Cor. x. 16, sacramental cup and bread, of 
 
SBCT. 10. 
 
 WE ARE To .IOIX WITIk 
 
 SI! 
 
 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 sale to submit 
 to any yoke but what Christ has laid upon them ; 
 or to receive any things as necessary to he be- 
 lieved, practised, or hoped for, but those which 
 they are verily persuaded are contained in the 
 books of the New Testament ; and who are there- 
 fore very cautious of admitting any other forms of 
 faith besides that which we have mentioned. It is 
 but just and reasonable, indeed, that we should 
 maintain peace with such men as these; c 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 apo- 
 stles in the books of the Gospel covenant, as 
 eterv one can understand them. For whoever 
 acknowledges the books of the New Testament for 
 the only rule of faith and practice ; who sincerely 
 conform their lives to that rule ; in a word, who 
 
 which many arc partakers, 
 tin,' apostle adds, " For we 
 " being many ore one bread 
 
 " and one bodjj t'"r we are 
 " all partakers of that one 
 " bread." Which words shew, 
 that by the sacrament is - 
 nit'ied the mutual agreement 
 of Christians ; and so the best 
 interpreters understand it. 
 Bui /'"'■ receiving tin . 
 
 crament, &c.] And this was 
 the opinion of Grotius, as 
 appears From that little hook 
 of hi>, Whether we "» jhi al- 
 ways to join in receiving the 
 Sacrament} where he speakf 
 of the reasons of Forbearing 
 tin- Communion. Tom. iv. of 
 his Theological Works, pair'' 
 r, 1 i . ■ 
 
316 WHAT CHRISTIAN CHURCH book i. 
 
 allow of no idolatry, nor treat others ill, that they 
 may profess they believe certain doctrines which 
 they do not believe ; all such are received 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 opi- 
 nions upon others; who worships other gods, 
 besides 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 covenant : but he who 
 behaves himself the direct contrary, is worthy to 
 have all Christians maintain communion with him, 
 and to be preferred to all the rest who are of a 
 different opinion. No d mortal man, nay no 
 angel, can impose any new Gospel upon Chris- 
 tians, to be believed by them : now according to 
 this Gospel, he is a true disciple of Christ, who 
 from his heart believes his doctrines, 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 tempe- 
 rately 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 sal- 
 vation. 
 
 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 
 
 d Mortal man, &c] See the notes on sect. i. 
 
sect. 11. WE ARE TO JOIN WITH. 317 
 
 reader may conceive all churches to be meant, 
 in which, what I have said, is to be found. Where- 
 soever that only rule of faith, and that liberty 
 which I have described, is, there they may be 
 assured true Christianity is, and they need not 
 enquire for a name, which makes nothing to the 
 purpose. I believe there are many such societies; 
 and I pray the good and great God, that there may 
 be more and more every day; that at length hit 
 kingdom may come into all the earth, and that 
 mankind may obey it only. 
 
 SECT. XI. 
 
 Co?iccrni//g cfutrcJi-government . 
 
 A small difficulty may here be objected to us, 
 which arises from the form of church-government 
 and discipline, commonly called ecclesiastical : for 
 no society, such as a church is, can subsist with- 
 out order, and therefore there must be some form 
 of government appointed. Now it is debated 
 amongst Christians, what form of government 
 was appointed by the apostles ; for that seems pre- 
 ferable 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 government 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, one 
 of which is that wherein the Church acts under 
 one bishop, who alone has the right of ordaining 
 presbyters, or the inferior order of the Gospel 
 ministers; the other is that, where the el. inch is 
 governed by an equality of presbyters, joined with 
 !>ome lay persons of prudence and honesty. They 
 
318 WHAT CHRISTIAN CHURCH book i. 
 
 who without prejudice have read over the most 
 ancient Christian writers that now remain, d very 
 well know, that the former manner of discipline, 
 which is called 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 apostolical institution. 
 The other, which they call Presbyterian, was in- 
 stituted in many places of France, Switzerland, 
 Germany, and Holland, by those who in the six- 
 teenth 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 reason 
 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 reformed, 
 which they complained were corrupted. Other- 
 wise, if the bishops every where at that time had 
 been willing to do of their own accord, 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 chang- 
 ing 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 
 
 A Very well know, &c] See and lxviii. 8. and the follow- 
 my Ecclesiastical History, ing ones. Le Clerc. 
 century i. to the year lii. 6. 
 
sect. 1 ■:. WE ARE TO JOIN WITH. 3 1 f » 
 
 interest of all tbem who presided in the state 
 affairs in those places, and 19 so at this time, not 
 to have it changed, t hat it must of necessity con- 
 tinue ; unless any one had rather, upon that 
 account, that all the dominions in which it pre- 
 vails should be put into the most dangerous dis- 
 orders ; which prudent men will never allow, nor 
 is it to be wished. The form of government was 
 appointed of old to preserve the Christian doc- 
 trine, and not to disturb the commonwealth, 
 which can scarce happen without endangering the 
 religion itself. 
 
 Wherefore prudent men, though they above all 
 things wish for the apostolical form of church- 
 government, and that it might he every where 
 alike ; vet thev think things had better be left in 
 the state in which they now are, than venture the 
 hazards which always attend the attempt of new 
 things. In the mean time, they that are wise, will by- 
 no means hate, reproach, nor condemn one another 
 upon that account, as the most violent men are 
 apt to do : as if eternal salvation depended upon 
 either form, which do not seem to be taught 
 any where in the apostolic writings, nor can it 
 be gathered from the nature of the Christian 
 religion. 
 
 SECT. XII. 
 
 The ancient church-gover/inn nt was highly 
 esteemed by Grotius, without condemning 
 others. 
 
 Whoever reads over the works of that great 
 man Hugo Grothis, and examines into his doctrine 
 and practice, will find, that he had entertained in 
 his mind ' that form of sound words, the truth of 
 
 * That form of sound words, things, "The Institution of 
 &c] See amongst other " Children that are baptized," 
 
320 WHAT CHRISTIAN CHURCH book i. 
 
 which he has proved ; nor did he esteem any 
 thing else as true religion ; but after he had dili- 
 gently read the writings of Christian antiquity, and 
 understood that the original form was that of 
 episcopacy, he highly approved of it in the manner 
 it is maintained in England, as appears f 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 vehe- 
 mently tossed to and fro by adversity, and exaspe- 
 rated and vexed by the baseness and reproach- 
 fulness of his enemies, at whose hands he did not 
 deserve it, he would have joined himself 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 argum-ents for which prac- 
 tice appear to us to be so weighty, that we have 
 thought good to add them to this little treatise. 
 
 which the author himself &c] In his Annotations on 
 
 translated out of Dutch verse the Consultation of Cassander, 
 
 into Latin, in his Theological Art. xiv. " Bishops are the 
 
 Works, torn. iv. page 629. " heads of the Presbyters, and 
 
 And in his latter works, he " that pre-eminence was fore- 
 
 often affirms, that whatever " shewn in Peter, and was 
 
 is necessary to salvation, is " appointed by the apostles 
 
 plainly enough contained in " wherever it could be done, 
 
 the New Testament. See his " and approved by the Holy 
 
 Annotations on Cassander's " Ghost, in the Revelations. 
 
 Consultation, towards the " Wherefore as it was to be 
 
 end, where he speaks of the " wished that that superiority 
 
 sufficiency and plainness of " were appointed everywhere, 
 
 the Scripture. Which being " &c." See also what follows 
 
 granted, it is manifest from concerning the Ecclesiastical 
 
 thence, that the sum of the Power, and the discussion of 
 
 Christian religion, as if was Rivetus's Apology, page 714. 
 
 before produced by us, may be col. 2. Other things are also 
 
 collected thence by any one. alleged in the epistles added 
 
 { From his own express words to this little treatise. 
 
sect. i. WE ARE TO JOIN WITH. 32] 
 
 SECT. XIII. 
 
 Aii exhortation to all Christians irh<> differ from 
 each other, not to require of one another ami 
 
 /mints of doctrine, but such as every one funis 
 in the Xcw Testament, and hare always been 
 believed. 
 
 Seeing these things are so. \vc cannot but ear- 
 nestly exhort all Christians who differ in opinions, 
 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 alleged; and not those controverted points 
 which each side deny, 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 '' any other lawgiver but Christ, upon whose 
 law eternal life depends ; nor that any one who is 
 so disposed, can or ought to persuade himself to 
 admit of any thing as necessarv to salvation, beside 
 what is the doctrine of Christ and his apostles ; or 
 to believe that to be true, which he thinks is con- 
 trary 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 incon- 
 venience 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 
 
 h Any other lawgiver tut sides, the thing itself sp< 
 
 Christ, &e»] The words of here ; because amongst the 
 
 James, chap. iv. \2. quoted different sects of Christians, 
 
 in section i. are very express none of them believe their 
 
 in this matter; where more adversaries' authority 
 is said reLating hereto. Be- 
 
 Y 
 
322 WHAT CHRISTIAN CHURCH book i. 
 
 laid down was never rejected by any. ' If this 
 one thing only were at this time required of all 
 Christians as necessary, 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 under- 
 stand that they were agreed in the principal mat- 
 ters, as they really are agreed, and would bear with 
 one another in other things, and would not endea- 
 vour to bring over others to their opinion or 
 rites, by force or other wicked arts, this would 
 be the only agreement that can be expected on 
 earth. k 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 
 
 ' If this one thing only, &c] " from those that" are not ; 
 
 This was the opinion of James "and that their whole care 
 
 I. king of Great Britain, if " be employed in agreeing 
 
 we may give credit to Isaac " about the necessary things; 
 
 Casaubon, who has these " and that in those things 
 
 words in his Answer to Car- " that are not necessary, there 
 
 dinal Perron's Epistle, on the " be an allowance made for 
 
 third Observation, pag. 30. " Christian liberty, &c." 
 
 edit. Lontl. 1G12. " It is k In this ignorance and want 
 
 " most truly written, in the of knowledge, &c] It was 
 
 " explication of those things very well said by Hilary, con- 
 
 " which are absolutely ne- cerning the Trinity, book x. 
 
 " cessary, that it is the king's chap. 70. "that God does 
 
 " opinion that the number " not invite us to happiness 
 
 ** of those things which are " through difficult questions, 
 
 " absolutely necessary to sal- " nor confound us with va- 
 
 " vation is not great. Where- " rious sorts of eloquence. 
 
 " fore his majesty thinks, that "Eternity is plain and easy 
 
 " there is no shorter way to " to us, to believe that God 
 
 " enter in an agreement, than "raised up Jesus from the 
 
 " by carefully separating those " dead, and to confess him to 
 
 " things that are necessary, " be Lord." 
 
sect. 13. WE ARE TO JOIN WITH. 323 
 
 minds can never approve of force, which is the 
 attendant of lies, and not of truth : nor do they 
 who arc less learned, or who are blinded by pas- 
 sion, or the prejudices of education, or any other 
 thing, as the tar greatest part will always he, 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 pre- 
 side in the government of the church think it 
 sufficient, that men, through thi' help of the im- 
 mortal God, believe the Gospel ; that that faith 
 alone is to be preached as necessary ; that the 
 precepts of it are alone to be obeyed, and salvation 
 to be expected 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. 
 
 v '2 
 
324 AGAINST INDIFFERENCE IN book 11. 
 
 BOOK II. 
 
 AGAINST INDIFFERENCE IN THE CHOICE OF OUR 
 
 RELIGION. 
 
 SECT. I. 
 
 That we ought to have a love for truth in all 
 things, but more especially in such as are of 
 great moment. 
 
 I THINK that person judged very rightly, a who- 
 ever 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 discontinued for a while, by reason 
 of the inconstancy and affections of human nature, 
 yet the alliance itself can never be entirely broke. 
 For nobody is desirous of being deceived ; nay, 
 there is nobody but had rather know the truth in 
 
 a Whoever he loas, that said, " endure to be deceived. And 
 
 &c] John Smith, in his " how much the mind natu- 
 
 'Select Discourses, published " rally hates to be deceived, 
 
 at London, 1C60. Hence St. " we may learn from this 
 
 Austin, in his cxlth Sermon " single thing, that every 
 
 concerning the words of the " man of sense pities a chang- 
 
 Evangelist St. John, torn. v. " ling. If it were proposed 
 
 col. 6S2. " Every man " to any one, whether he 
 
 "searches after truth and " would choose to be deceived, 
 
 "life; but every man does " or to persist in the truth j 
 
 " not find the way to them." " there is nobody but would 
 
 And again, Sermon cl. col. " answer, that he had rather 
 
 716. "The mind cannot " persist in the truth." 
 
•i i t. i. THE CHOICE OF OUR RELIGION. SZB 
 
 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 aver- 
 sion to error; and if we knew any v ay in which 
 we could certainly arrive at truth, we should most 
 readily enter into it. Hence it is, that there al- 
 ways have been found verv eminent men, whom 
 all the world have most highl) applauded, 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 b so great pleasure as 
 when they find out a truth which they have long 
 been in search after. So that the love and the 
 knowledge 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 theoretic notions, though they be true, may 
 be laid aside, because little or no advantage 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 winch 
 is most valued by everv 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, agree- 
 able to truth, is also an ingredient of happiness,) 
 during our short stay here, will be an eternal hap- 
 
 b So great pleasure, &.C.] in Diogenes Lmitius, book 
 See the Life of I'vthagorus viii. 12, 
 
 v 3 
 
326 AGAINST INDIFFERENCE IN book is. 
 
 piness hereafter, as all Christians of every sect 
 whatsoever profess to believe; we cannot but own, 
 that the knowledge of the way by which we may 
 arrive at such happiness cannot be purchased at 
 too dear a rate. 
 
 SECT. II. 
 
 Nothing can be of greater moment than religion; 
 and therefore rue ought to use our utmost en- 
 deavours to come at the true 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 commanded by 
 Christ; and that he has promised everlasting hap- 
 piness, 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 concern ; 
 and therefore, as we see that Christians do not 
 consist of one entire body, we ought to endeavour 
 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 so 
 very different from others, both in doctrine and 
 worship, that they accuse one another of the great- 
 est errors, and of having corrupted the divine wor- 
 ship ; nav, some of them speak of the rest, as abso- 
 lutely excluded eternal life. Now if this could be 
 made plainly appear, without doubt we ought to 
 withdraw ourselves from all other sects, as soon as 
 
skct. 2. THE CHOICE OF OUR RELIGION. :- 
 
 we can, and join with that alone which with truth 
 
 makes such objections against all others. For not 
 only this present short lift' lies at stake, which is 
 subject to innumerable evils and misfortunes, let 
 
 ns live how we will ; hut we render ourselves liable 
 to the punishments 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 seriously, in order to judge of the divi- 
 sions amongst Christians, and to find out on which 
 side the truth lies, for they have no concern at all 
 for that ; hut 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 onlv ; there are kingdoms, in which not 
 only the common people, but the magistrates and 
 nobility have separated from the see of Rome, 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 opposing 
 the same see. In the reign of Henry VIII. of Eng- 
 land, 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 renounced all the au- 
 thority of the see of Rome, as his father had done, 
 but also had embraced other opinions, which were 
 condemned bv that see ; they likewise openly de- 
 clared that thev approved of them. A little after 
 
 \ 4 
 
S23 AGAINST INDIFFERENCE IN book ii. 
 
 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 flourishing a condition when Edward 
 was king. Some time after, upon the death of 
 Mary, Queen Elizabeth 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 
 himself, but that they were of the same mind with 
 those that believe it to be all one with respect to 
 their eternal 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 can hardly persuade myself, 
 but that the love of this present life, and an indif- 
 ference about religion, were the principal causes of 
 these several changes. 
 
 SECT. III. 
 
 That an indifference in religion is in its own na- 
 ture unlawful, forbidden by the laws of God, 
 and condemned by all sects of 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 
 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 Christian nations. 
 
sect. 3. THE CHOICE OK OUH RELIGION. S«9 
 
 First, to tell a lie is ;i ?ery 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 lie is 
 
 upon the whole more advantageous than the truth. 
 But in the affair of religion, it must he a very 
 grievous fault for men to lie, or even to dissemble ; 
 because thereby they do all in their power to con- 
 firm a lie, in a thing of the greatest importance; 
 to stifle truth which is contrary to it, and to con- 
 demn it to perpetual obscurity. It is the worst 
 example that can he set, especially in persons ad- 
 vanced to any dignity, which the people 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 offend also by their example; 
 which lias 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 lie for 
 the sake of this short life, and to choose to dis- 
 please God rather than men. For this reason the 
 most eminent philosophers chose rather to ex- 
 pose themselves to certain death, than to do a 
 thing which they thought was displeasing to the 
 Deity ; as we see :v in the instance of Socrates, 
 who chose rather to drink a dose of poison, than 
 to leave oft' the study of philosophy, which he had 
 SO much accustomed himself to, and live. Other 
 philosophers also chose rather b to go to the plough, 
 
 * In the instance of Socrates, See Galen in (hat book, where 
 
 &c] See what I have col- be lays, "That the passions 
 
 lecteil about him in mv Silvsi " and affections of the mind 
 
 Philologies, book i. chap. 3. "depend upon the eonstitn- 
 
 b To'go to the plough, &c] " tion of the body." In the 
 
330 AGAINST INDIFFERENCE IN book n. 
 
 than give up those notions which they believed to 
 be true, and had undertaken to defend. And 
 there have been such valiant men amongst 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 c Thraseas Psetus and d Helvidius 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 afforded 
 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- 
 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> 
 
 last chapter, towards the as Tacitus there tells us, was 
 
 end, where speaking of the commanded to depart out of 
 
 Stoics, " They were fully Italy at the same time. He 
 
 " persuaded, that they ought was afterwards slain by Ves- 
 
 " to forsake their country pasian, because he would not 
 
 " rather than their opinions." pay sufficient reverence to his 
 
 c Thraseas Pcetus,&c] Who new master, as Suetonius in- 
 
 was put to death by Nero, forms us in the xvth chapter 
 
 because he would not flatter of the life of that emperor, 
 
 him. See Tacitus's Annals, His son was slain by Domi- 
 
 book xvi. 24, and following tian. See Suetonius's life of 
 
 sections. him, and Tacitus in the life 
 
 d Helvidius Priscus, &c] The of Agricola, chapter xlv. 
 son-in-law of Thraseas, who, 
 
sect. 3. THE CHOICE OF OUB HKLIGION. 331 
 
 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 r We Bee soldiers, with 
 great brawn-, 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 small 
 wages ; and yet there are some who will not ex- 
 pose 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 acceptable to 
 God, and has the highest reward annexed to it. 
 
 Therefore, what Christ has commanded us in 
 this respect, is in the following words : K TFhoso- 
 ever shall confess me before men, him will I con- 
 fers also bejorc ///// Father ivhic/i is in heaven : 
 but >rhosoever shall dent/ 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 dis- 
 sembled 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, h That we should not cast pearls before* 
 swine. But 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 
 lie ; but only not to try at an improper time and 
 
 s Whosoever shall confess, h That tec should not cast, 
 
 &c] Mutt. x. 32. &c] Matt. viii. G. 
 
332 AGAINST INDIFFERENCE IN book u. 
 
 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 
 confessing our religion, that 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 : ' He that loveth father or 
 mother more than ??ie, 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 doctrines and precepts which they 
 have received from Christ, for their families' sake. 
 Nor has Christ omitted to tell us, that death must 
 be expected for such constancy; and yet notwith- 
 standing, they ought to persist in their design ; 
 and that he who does lose his life upon this ac- 
 count, shall obtain a blessed immortality in the 
 world to come. k And he that taketh not his cross 
 and follow eth after me, is not worthy of me. He 
 that findeth his life (in this world) shall lose 
 it (in another), and he that loseth his life (on 
 earth) for my sake, shall find it in heaven, and 
 that an infinitely more happy and eternal one. 
 
 This doctrine is so plain and evident, that there 
 are no sects of Christians at this time that differ at 
 all about it ; they who own the Pope's authority, 
 and they of all sorts who disown such authority, 
 do every one of them, with one consent, affirm it 
 to be a very wicked thing to dissemble our senti- 
 ments concerning religion ; when opinions 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 un- 
 
 ' He that loveth father, &c] k And he that taketh, &c] 
 Matt. x. 37- Matt. x. 38, 39. 
 
wcT.a. THE CHOICE OF OUH RELIGION. 
 
 corruptness of manners may be preserved, it may 
 
 be right to conceal our notions, rather than raise 
 perpetual contentions amongst Christians, when 
 there are so few learned men who think alike in 
 every thing. I say conceal, not dissemble ; for 
 to conceal vour opinion is not to lie ; hut to 
 affirm you believe that which you really do not 
 believe, this is to lie. To which may be added, 
 that if any opinion be established by the common 
 law, which you think to he false, you ought mo- 
 destly, and without contention or tumult, to de- 
 clare your dissent from it ; otherwise, instead of 
 that mild and gentle government of Christian 
 churches, which does not exclude any dissent, pro- 
 vided 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 those 
 who 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 
 number of theological opinions, in which learned 
 men always have, and still do differ from each other 
 with impunity, even amongst those, who in other 
 things require consent more strictly than they 
 ought to do. 
 
334 AGAINST INDIFFERENCE IN book n. 
 
 SECT. IV. 
 
 JFe ought not hastily to condemn those who differ 
 from lis, as if they were guilty of such a crime 
 or such unlawful worship, as is inconsistent 
 ivith eternal life ; so that none who admit 
 such persons, should be capable of the mercy of 
 God ; 7ior yet, on the other hand, is it lawful 
 for us to profess that ive 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 no, I shall not now 
 enquire : however, thus much is evident, that ac- 
 cording 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 admit 
 any person to communion with them, who pro- 
 fess to dissent from it in such things. How- 
 ever, amongst those that dissent from the Church 
 of Rome, there are l some famous and learned men, 
 who though they think it utterly unlawful to join 
 with that Church themselves, on the account of 
 those doctrines, and that worship in which they 
 
 1 Some famous and learned The Religion of Protestants, the 
 
 men, &c] Amongst others is safe Way to Salvation, -where 
 
 Mr. William Chillingworth, he mentions others, who also 
 
 irl his English book, entitled, think them as safe. 
 
sect, k THE CHOICE or OUfl RELIGION. 835 
 
 differ from it : yet notwithstanding they do not 
 
 think it right to exclude from eternal happiness 
 all 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 funda- 
 mental 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 should 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 doc- 
 trines, 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 
 thev have employed themselves in from their 
 youth, or whether it ariseth from a defect of know- 
 ledge or judgment ; such persons as these, I say, 
 thev do not presume to exclude from salvation 
 because thev cannot tell how far the mercy of God 
 may extend, with respect to such men as these. 
 There are innumerable 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 nlore learning. 
 Wherefore 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 wi*e and merciful judgment of God ; 
 though thev themselves are determined neither 
 to assent to their doctrines, nor to he present 
 at their worship, because thev think it absolutely 
 unlawful. 
 
336 AGAINST INDIFFERENCE IN boox ir. 
 
 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 saying and doing what he himself disapproves 
 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 con- 
 viction of them, and to look upon the judgment 
 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. Having 
 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 lie in such a manner as this, ought 
 
bsct.4. THE CHOICE OF OUR RELIGION. ■■'•: 
 
 not to be looked upon a-< men of any value or 
 account, they ought not to be trusted, even 
 in temporal and worldly affairs, because tbey 
 endeavour to impose upon God and man in 8 
 matter of the greatest importance. There are 
 some amongst these, who dare to aflirm, 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 thev have not so much as 
 the common principles of natural religion in them, 
 nor do thev shew any regard to right reason or 
 virtue. What a wretched condition are those 
 kings and states in, who put their confidence in 
 such men as believe neither natural nor revealed 
 religion ! Indeed, men, who are themselves 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 ; 
 are bv no means fit to be trusted in any matters 
 whatsoever, not even to 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, virtue 
 and vice, and whilst they are ready to say or do 
 any thing that may be of advantage to themselves. 
 All such men have renounced a right temper of 
 mind, and every good action, and therefore ought 
 to be despised and avoided by every body. 
 
338 AGAINST INDIFFERENCE IN book n. 
 
 SECT. V. 
 
 A man that commits a sin by mistake may be ac- 
 cepted of God, but a hypocrite cannot. 
 
 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 edu- 
 cation, or for want of teachers or books, which 
 might bring them off from their errors ; 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 
 sincerely believe and obey what they are taught 
 concerning the Christian religion, so far as their 
 capacity reaches, are more the objects of com- 
 passion than of anger, considering the natural 
 state of mankind. Their religion indeed is very 
 lame and defective, and abounds with mistakes, 
 but yet they themselves are very sincere. Where- 
 fore it is highly probable, that he who does not 
 reap where he has not sown, will, out of his abun- 
 dant equity, pardon those who are in such circum- 
 stances ; 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 understand 
 who have the best and who the worst side of 
 the question in controversies of religion ; 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 less to defend 
 such a purpose of life, without the most consum- 
 mate impudence. Whence it is easy to appre- 
 
K< i. 5. THE CHOKE OF OUK KELK.ION. 339 
 
 hend, 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 knowingly and de- 
 signedly preferred a lie to the truth, for the sake 
 of the frail and uncertain good things of this pre- 
 sent 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 allow 
 for the errors of such as are deceived ; especially 
 if there was no previous iniquity, nor no con- 
 tempt of religion ; but as our Saviour assures us, 
 he w'rll never pardon those who, when they knew 
 the truth, chose rather to profess a lie. We see 
 that such a hypocrite as this is by no means ac- 
 ceptable to men ; for nobody would choose a 
 person for a friend, who, to gain any small advan- 
 tage 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 favour 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 Chris- 
 tians whatsoever. 
 
 z2 
 
TESTIMONIES 
 
 . .i\. I KNINi; 
 
 HUGO GROTIUS'8 
 
 AFFF.CTION FOR TI1K ("lURCH <»| I Nt.l.ANI). 
 
 TO THE READER. 
 
 HAVING the following letters from that most 
 excellent and learned person, Henry Newton, 
 Ambassador Extraordinary from the most Se- 
 rene Queen of Great Britain, to his Royal 
 Highness the most Serene Grand Duke of Tus- 
 cans, to whose singular goodness I am eery 
 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 / published them lure, ft appears 
 
 plainly from them, that this eery great man had 
 the highest opinion of the Church of England, 
 
 and would most willingly hare //red in it, if he 
 could. Make the best use of them you eon 
 therefore, courteous reader, and continue to havi 
 
 a good opinion of a man that deserved so well 
 of the whole body of Christ ians. 
 
 / 3 
 
I. 
 
 HENRY NEWTON 
 
 TO 
 
 PETER HIERON. BARGELLINUS, 
 
 \HHOT OF ST. I I B] BIU8 DE I'UliE. 
 
 BEING at length returned safe and well to Flo- 
 rence from Leghorn and Pisa, where through the 
 intemperateness of the air I was very near con- 
 tracting a fever ; the first thing I had to do, most 
 excellent Barcellinus, being furnished with the 
 most nohle library of the illustrious Magliabe- 
 chius, 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 bis mind are discovered, how highly 
 he thought and wrote concerning us all his lite- 
 time, and a little before his departure, and when 
 death and immortality were in his view. I know 
 what was said of him by that principal man of 
 his rank, Petavius, and also Brietius and Vale- 
 rius, 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 Buffered in 
 goods, honour, and report from the Calvinists, 
 
 both in his own country and in his banishment; 
 
S44 TESTIMONIES CONCERNING 
 
 even after he was advanced to a higher rank by 
 foreigners ; and how much the heats of contro- 
 versy (whilst he set his mind upon this one thing, 
 to establish peace in the commonwealth and 
 between the churches, which highly displeased 
 many ; 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 hinder his son, who was also a great 
 man, from saying those things which I shall pre- 
 sently add, concerning his father, to that great 
 Prince, Charles the Second of Great Britain, to 
 whom he dedicated his father's works, and in him 
 to all others ; and this when he had no reason to 
 flatter or fear him, because, in the commonwealth, 
 he was of the contrary part to Charles's sister's 
 son ; and because he was a private man, wedded 
 to a country 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 
 not after they were published ; and his own life 
 is to be seen and read with the life of his father 
 in the same volume. " For thou," says Peter 
 Grotius, " art he alone, whom if not the greater, 
 " yet the wiser part of the Christian world, have 
 " for a long time acknowledged for their pro- 
 " tector. Thou art he, to whose protection or 
 " defence the Christian faith willingly commits 
 u itself; in whose kingdoms principally, that 
 " knowledge of the sacred writings, that worship 
 " of the Deity, that moderation of the too free 
 t: exercise of liberty, in disputing concerning the 
 " secret doctrines of faith, is established ; whose 
 " agreement with which the author, my father, 
 
HUGO GROTIUS. 345 
 
 " has long since declared, and publicly professed 
 " in his writings." 
 
 Hear now Hugo Grotius's own words, how he 
 expresses his own sense, in his Epistle to Johannes 
 Corvinis, dated in the year mdcxxxviii. who was 
 not an English, hut a Dutch divine, of another 
 church, and also a lawyer, and consequently skilled 
 in matters both divine and human ; concerning the 
 reformation of religion made amongst us in the last 
 age. " You see how great a progress they have 
 " made in England, in purging out pernicious 
 ' doctrines; chiefly for this reason, because they 
 " who undertook that holv work, admitted of no- 
 " thing new, nothing of their own, but had their 
 1 eyes wholly fixed upon another world." Then 
 was it in a flourishing condition, before a civil war 
 broke out, before the king was vanquished, taken 
 captive, condemned, and beheaded ; and it after- 
 wards sprung up and flourished again, contrary to 
 all human hopes, when his son returned to the 
 throne of his ancestors, to the surprise of all Eu- 
 rope, 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 
 
 .-mall thing, who joined with him in partaking of 
 
 the same danger and losses, to take holv orders 
 
 from our bishops ; whom it is certain he did not 
 
 believe, nor would have others believe, to be schis- 
 
 matical, or heretical, upon that account. He ad- 
 
 dresses his brother in these words: " I would persuade 
 
 " them (that is. the Remonstrants) to appoint some 
 
 <: amongst them in a more eminent station, such 
 
 ' as Bishops ; and that they receive the laying on 
 
 of hands from the Irish Archbishop who is there, 
 
 and that when they are so ordained, they after- 
 
346 TESTIMONIES CONCERNING 
 
 " wards ordain other pastors ;" and this in the be- 
 ginning 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 London- 
 derry in Ireland, and, at the restoration of King 
 Charles II. Archbishop of Armagh, and, next to the 
 most learned Usher, Primate of Ireland, and who 
 afterwards in that country published a vindication 
 of our Church against Mileterius. 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 ivork ; 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 worshipping the supreme 
 Deity, exceeded all other churches in the Christian 
 world ; would have joined himself to that Church, 
 as well in outward worship, as in the judgment of 
 his mind ; 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, 
 because death immediately after overtook him ; for 
 in the same year he went from France to Stock- 
 holm to resign his ambassadorship, and returning 
 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, be- 
 cause study and learning decayed with him ; and 
 never enough to be praised, 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 in- 
 j ured, (always having regard to times and differences,) 
 
HUGO GROTIUS. 347 
 
 and of the ancient 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 ecclrsiastieal annals. He 
 always studied and consulted the peace of empires 
 and churches, both in his discourses, and by Ins ex- 
 ample, and in his writings ; may he be rewarded with 
 God and our common Lord ! and may the memory 
 of him be ever grateful to posterity ! Farewell. 
 
 Ftoract , XII. of the Kalends of May, 
 UDCCVIi 
 
348 TESTIMONIES CONCERNING 
 
 II. 
 
 HENRY NEWTON 
 
 TO 
 
 JOHN CLERC. 
 
 JrxOST learned Sir, I send you a new and ample 
 testimony concerning Hugo Grotius, more weighty 
 than the former, if we consider 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 Archbishop of Canterbury, with whom 
 he often had correspondence by letters ; they were 
 written from Paris, October 24, Gregorian style, in 
 the year mdcxxxiii, and were procured me lately 
 out of England, by the kindness of that most illus- 
 trious person, John Lord Sommers, formerly High 
 Chancellor of that flourishing kingdom, then Pre- 
 sident of the law, now a of the council. In those 
 letters that most illustrious 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 concern- 
 " ing him. Certainly, my Lord, I am persuaded 
 
 a In this year, 1709, he was President of the Privy Council 
 to her most Serene Majesty. 
 
HUGO GROTIU9. 34<j 
 
 that he doth anfeignedly and highly love and re- 
 verence your person and proceedings. 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 of any (lunch this day in 
 ring. 
 
 Genoa, XI II. of (he KaletuU of February, 
 
 MIH I. VII. 
 
350 TESTIMONIES CONCERNING 
 
 III. 
 
 FRANCIS CHOLMONDLY 
 
 TO 
 
 ALEXANDER FORRESTER. 
 
 THAT which you desire to know of me con- 
 cerning Hugo GrotiuSj who was one of the greatest 
 men that ever any age produced, is this. It hap- 
 pened that I came to Paris a little after the trans- 
 action of that matter. Being very well acquainted 
 with Dr. Crowder, he often told me with assur- 
 ance, 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 England's 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 matters would 
 permit, after the death of that man. Archbishop 
 Bramhall, Primate of Ireland, in defence of him- 
 self and the episcopal clergy, against Richard 
 Baxter, the Presbyterian's accusation of Popery, 
 speaks thus concerning the religion of Grotius, 
 p. 21. " He was a friend in his affection to the 
 
HUGO GROTIUS. iM 
 
 " Churcli of England, anil a true son in his love 
 " for it : he commended it to his wife and other 
 " friends, and was the cause >>t their firmly ad- 
 M hefing to it, as far" as they had opportunity. I 
 
 " myself, and many others, have seen his wife 
 " obeving the eommands of her husband, as she 
 " openly testified, in coming to our prayers, and 
 " the celebration of the sacrament." When 
 Matthew Turner, a great friend of Grotius's, de- 
 sired to know why he did not go over to the commu- 
 nion of the Church of England, he answered, that 
 he would very willingly have done it, if the office 
 of ambassador to Swedeland had not hindered it. 
 Otherwise he very highly approved of our doctrine 
 and discipline, and wished to live and die in our 
 communion. If any one thinks that he can know 
 Grotius's mind better from conjectures and in- 
 ferences, 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, MDGCYII. 
 
352 TESTIMONIES, &c. 
 
 From another Letter, dated Oct. 6, mdccvii. 
 
 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, tolri; me he was pre- 
 sent when Grotius's widow professed this, and re- 
 ceived the Sacrament. 
 
 FINIS. 
 
 BAXTER, PRINTER, OXFORD., 
 

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