/ WOBMASLY OF THE ^nwmitg fff {|»Iif THO M A S, LORD ARCHBISHOP OF CANTERBURY, Primate of all England, and Metropolitan, and Privy Counsellor to Her Serene Majesty the Queen of Great Britain. IT PON the reprinting this excellent piece of that great man, Hugo Grotius, concerning the Truth of the Christian Religion ; whereunto I thought fit to add some- thing of my own, and also some Testimonies, from which the good opinion he had of the Church of England is evi- dent ; 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 Primate and Metropolitan of the whole Church of England, I therefore present it to you, as worthy your protection upon its own account and as an instance of my respect and duty towards you. I will not attempt here, either to praise or defend Grotius * his own virtue and distinguished merits in the common- wealth of Christians, do sufficiently commend and justify him amengst 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, as usual ; commend you b XiV DEDICATION. and your Church ; but I have more than once performed this part, and declared a thing known to all: Wherefore forbearing 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 conversations are answerable to it, may long prosper and flourish : Which I earnestly desire of Almighty God, Amsterdam, the Callends} of March, MDCCIX. J JOHN LE CLERC TO THE READER John Le Clcrc wkheth all health, fjlHE Bookseller having a design to reprint this piece of Grotius's, I gave him to understand that there were ma- ny great faults in the former editions ; especially in the Tes- timonies of the Ancients, which it was his business should be mended, and that something useful might be added to the Notes. Neither would it be unacceptable or unprofit- able to the Reader, if a Book were added, to shew where the Christian Religion, the truth of which this great man has demonstrated, is to be found in its greatest purity.— He immediately desired me to do this upon his account, which I willingly undertook out of the reverence I had for the memory of Grotius, and because of the usefulness of the thing, How I have 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 before, and the thing not seeming to require more. My name adjoined, distinguishes them from Grotius's. I have also added to Grotius a small Book concerning chasing our opinion and church amongst so many different sects of Christians ; in which I hope I have offered nothing contrary to the sense of that great man, or at least to truth. I have used such arguments, as will recommend themselves to any prudent person, easy and not far-fetched ; and I have determined that Christians ought to manage themselves so in this mat- ter, as the most prudent men usually do in the most weigh- ty affairs of life. I have abstained from all sharp contro- versy, and from all severe words, which ought never to enter into our determination of religion, if our adversaries xv i To the Reader. would suffer it. I have declared the sense of my mind in a familiar stile, without any flourish of words, in a matter where strength o( argument, and not the enticement of words, is required. And herein I have imitated Grotius, whom I think all ought to imitate, who attempt to write seriously, and with a mind deeply affected with the gravity of the arguments 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 person, to whose singular good nature I am 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 might convenient!}' be published at the end of this Volume, that it might appear what opinion Grotius had of the Church of England ; which is obliged to him, not- withstanding the snarling of some men, who object those inconsistent opinions, Socinianism, Popery, nay, even Atheism i'self, against this most learned and religious man ; for ftar, I suppose, his immortal writings should be read, in which their foolish opinions are entirely confuted. In which matter, as in many other things of the like na- ture, they have in vain attempted to blind the eyes of others. But God forgive them, (for I wish them nothing worse,) and put better thoughts into their minds, that we may at last be all joined by the love of truth and peace, and be united into one flock, under one Shepherd, Jesus Christ. This, kind Reader, is what you ought to desire and wish with me ; and may Gcd so be with you, and all that belong to you, as you promote this matter, as far as can Le, and assist to the utmost of your power. Amsterdam, the Calends of ~) March, MDCCIX. ' J Farewell. TO THE READER. T have nothing to add to what I said Eight Years since, but 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, MDCCXVU. I TO THE MOST NOBLE AND MOST EXCELLENT HIERONYMUS BIGNONIUS, The King's Solicitor in the Supreme Court of Audience at Paris. MOST NOBLE AND EXCELLENT SIR, T should offend against justice, if I should divert another way that time which you employ in the exercise of jus- tice in your high station. But I am encouraged in this work, because it is for the advancement of the Christian Religion, which is a great part of justice, and of your of- fice ; neither would justice permit me to approach 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 lei- sure ; for the discharge of so extensive an office allows you no leisure. But since change of business is instead of lei- sure to them that are fully employed, I desire you would, in the midst of your forensic affairs, bestow some hours npcn these papers. Even then you will not be out of the way of your business. Hear the witnesses, weigh the force of their testimony, make a judgment, and I will stand by the determination. Paris, August ?7, 7 ci3 cio xxxix. y HUGO GROTIUS, THE TRANSLATOR'S PREFACE, TO THE CHRISTIAN READER, The general acceptance this piece of Grotius has met with in the world, encouraged this translation of it, to- gether with the notes ; which, being a collection of an- cient testimonies, upon whose authority and truth the ge- nuineness of the Books of Holy Scripture depends, are ve- ry useful in order to the convincing any one of the truth of the Christian Religion. These notes are for the most part Grotius's own, except some few of Mr Le Gere's, which I have therefore translated also, because I have fol- lowed his edition, as the most correct. The design of the book is to shew the reasonableness qf believing and embracing the Christian Religion above an^ other ; which our Author does, by laying before us all the evidence that can be brought, both internal and ex- ternal, and declaring the sufficiency of it ; by enumera- ting all the marks of genuineness in any books, and apply- ing them to the sacred writings ; and by making appear the deficiency of all other institutions of Religion, whe- ther Pagan, Jewish, or Mahometan. So that the sub- stance of the whole is briefly this ; that as certain as is the truth of natural principles, and that the mind can judge of what is agreeable to them ; as certain as is the evidence of men's bodily senses, in the most plain and obvious mat- ters of fact; and a& cerLainiy'as^.^n's integrity and sin- cerity may be discovered, and their accounts ddi\'~. down to posterity faithfully ; so certain are we of the truth of the Christian Religion ; and that if it be not true, there xx The Translator's Preface is no such thins: as true religion in the world, neither was there ever, or can there ever be, any revelation proved to be from heaven. This is the Author's design to prove the truth of the Christian Religion in general, against Atheists, Deists, Jews or Mahometans ; and he does not enter into any of the dis- putes which christians have among themselves, but con- fines himself wholly to the other. Now as the state of Christianity at present is, were a heathen or Mahometan convinced of the truth of the Christian Religion in gene- ral, he would yet be exceedingly at a loss to know what society of Christians to join himself with ; so miserably divided are they among themselves, and separated into so many sects and parties, which differ almost as widely from, each other as heathens from Christians, and who are so zealous and contentious for their own particular opinions, and bear 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 a- mongst any of them ; this is a very great scandal to the professors of Christianity, and has been exceedingly dis- serviceable to the Christian Religion ; insomuch that great numbers have been hindered from embracing the Gospel and many tempted to cast it off, because they saw the professors of it in general agree so little amongst them- selves : this consideration induced Mr Le Gere to add a Seventh Book to those of Grotius ; 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 I shall here add, shall be only briefly to inquire into the cause of so much division in the church of Christ, and to shew what seems to me the only remedy to heal it. First, to examine 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 me £;"' ^"^Hos, and Some for Cephas ; so Very early did the spirit of faction creep in- to tfc? church of God, and disturb the peace of it ; by set- ting its members at variance with each other who ought To the Christian Reader. xxi 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 divi- sions 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 Apostle or Teacher, and some under another, by whom they had been instructed in the doc- trine of Christ, whereby they were distinguished into dif- ferent sects, under their several denominations : this St Paul complains of as a thing in itself very bad, and of per- nicious 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 o- ther: 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 Christians been contented to own but one Lord, 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 authority, as rules of faith, (which is the foundation of Antichrist,) then there began to be as many schemes of religion as there w r ere parties of men, who had different judgment, and got the power into their own hands. A very little acquaint- ance with ecclesiastical history does but too sadly confirm the truth of this, by giving us an account of the several doctrines in fashion, in the several ages of the Christian Church, according to the then present humour. And if it be not so now, how comes it to pass that the generality of Christians are so zealous for that scheme of religion, which is received by that particular Church of which they profess themselves members ? How is it that the genera- lity of Christians in one country are zealous for Calvinism^ xxii The Translator's Preface and in another country as zealous for Arminianism ? It is not because men have any natural disposition more to the one than the other, or perhaps that one has much more foun- dation to support it from Scripture than the other ; but the reason is plain, viz. becausethey are the established doctrines of the places they live in ; they are by authority made the rule and standard of religion, and men are taught them from the beginning ; by this means they are so deeply fixed and rooted in their minds, that they become prejudiced in favour of them, and have so strong a relish of them; that they can not 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 faith, men make rules of faith .of their own, and interpret scripture according to them ; which being an easy way of coming to the knowledge of what they esteem the truth, the ge- nerality of Christians sit down very well satisfied with it. But whoever is indeed convinced of the truth of the Gos- pel, and has any regard for the honour of it, cannot but be deeply concerned to see its sacred truths thus prosti- tuted to the power and interests of men ; and think it his duty to do tiie utmost he is able, to take it out of their hands, and fix it on its own immoveable bottom, In or- der to contribute to which, I shall in the second place show, what seems to be the only remedy that can heal these divisions amongst Christians ; and that is, in one word, making the Scripture the only rule of faith, What- ever is necessary for a Christian to believe, in order to everlasting salvation, is there declared, 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 the Scrip- ture commands. God has given every man proportion- able faculties and abilities of mind, some stronger and some weaker j and he has by his own authority made the To the Christian Header. xxiii Scripture the rule of religion to them all; it is therefore their indispensible duty to examine diligently, and study attentively this rule, to instruct themselves in the know- ledge 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 to fill and improve it, and the narrowest and meanest capacity will fully acquiesce in what is there re- quired of it. Thus all men are obliged to form a judg- ment of religion for themselves, and to be continually rec- tifying and improving it; they may be very helpful and assisting to each other in the means of coming to this di- vine knowledge, but no one can finally determine for a- nother; every man must judge for himself; and for the sincerity of his judgment he is accountable to God onlv^ 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 con- demned according 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 con- troversies and unhappy divisions which now rend and confound the church of Christ : were every man allowed to take the Scriptures for his only guide in matters of faith, and, after all the means of knowledge and instruction u- sed, all the ways of assurance and conviction tried, per- mitted 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 profes- sion ; for if what St Paul says be true, that charity is greater than faith, it is evident no Christian ought to be guilty of the breach of a greater duty upon account of a lesser; they ought not to disturb that peace and unity which ought to be amongst all Christians, for the sake of any matters of faith, any differences of opinion ; because it is contrary to the known law of charity : and how far the greatest part of Christians will clear themselves of transgressing this plain law, I know not. Wherefore if xxiv The Translator's Preface, 3fd. ever we expect to have our petitions answered, when we pray that God would make us one flock under one Shep- herd and Bishop of our souls, Jesus Christ; we must cease to make needless fences of our own, and to divide our- selves into small separate flocks, and distinguish 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 principle amongst Christians ; then, and not till then, will the kingdom of Christ in its highest perfection and purity flourish upon the earth, and all the powers of darkness fall before it. JOHN CLARKE. the CONTENTS. feooK i. / Sect. p an - ft /JIN ° JL HE Occasion of this Work, S 1 II. That there is a God, - - . - - 3 III. That there is but one God, - - (5 IV. All perfection is ih God, - - 7 V. And in an infinite degree, - - 7 VI. That God is Eternal, Omnipotent. Omniscient, and completely good, - - - . 9 VII. That God is the cause of all things, - g VIII. The objection, concerning the cause of evil, answered, 14 IX. Against two principles, - - 25 X. That God governs the universe, - - - 1G XI. And the affairs of this lower world, - 16 And the particulars in it, - - IT XII. This is further proved by the Preservation of Empires, 17 XIII. And by miracles, » . - - 19 XIV. But more especially amongst the Jews, who ought to be credited upon the account of the long continuance of their religion, - - ■*- - •• 19 XV. From the truth and antiquity of Moses, 21 XVI. From foreign testimonies, - - * 23 XVII. The same proved also from predictions, - - 63 And by other arguments, - 64> XVIII. The objection of miracles not being seen now, answered, 66 XIX. And of there being so much wickedness, Gt XX. And that so great, as to oppress good men, C8 XXI. This may be turned upon them, so as to prove that soius survive bodies, - - - 68 XXII. Which is confirmed by tradition, - 69 XXIII. And no way repugnant to reason, - .^ 72 A CONTENTS. XXIV. But many things favour it, 74 XXV. From whence it follows, that the end of man is happiness after this life, - - - • - — 75 XXVI. Which we may secure, by finding out the true religion, 76 BOOK II. 11 That the Christian religion is true, - - - 77 IT. The proof that there was such a person as Jesus, | 77 That he died an ignominious death, - - 78 III. And yet after his death, was worshipped by wise men, - 79 IV. The cause of which, could be no other, but those miracles which were done by him, - - 80 V. Which miracles cannot be ascribed to any natural or diaboli- cal power, but must be from God, - 8 1 VI. The Resurrection of Christ proved from credible testimony, 84< VII. The objection drawing from the seeming impossibility of a re- surrection, answered, - - 87 The truth of Jesus's doctrine proved from his resurrection, 89 VIII. That the Christian Religion exceeds all others, - 89 IX. The excellency of the reward proposed, 9O X. A solution of the objection, taken from hence, that the bodies after their dissolution cannot be restored, - 93 XI. The exceeding nurity of its precepts ; with respect to the worship of God, - - . - - 95 XII. Concerning those duties of humanity, which we owe to our neighbour, though he has injured Us, - - 100 XIII. About the conjunction of male and female, - 103 XIV. About the use of temporal goods, - - 106 XV. Concerning oaths, - - - - - 108 XVI. Concerning other actions, - - - - 109 XVII. An answer to the objection, drawn from the many con- troversies among Christir.ns, - - - . Ho XVII I. The excellency of the Christian Religion, further proved from the excellency &f its teacher. - - - 111 CONTENTS. From the wonderful propagation of this religion, - 115 Considering the weakness and simplicity of those who taught it in the first age, - - - - 118 XIX. And the great impediments that hindered men from embra- cing it, or deterred them from professing it, - 119 An answer to those who require more and stronger argu- ments, - -.-■'..-" ^% 0j BOOK III. I. Of the authority of the books of the New Testament, US II. The books that have any names affixed to them, were written by those persons whose names they bear, - - 126 III. The doubt of those books that were formerly doubtful, taken away, - - - - - - 127 IV. The authority of those books winch have no name to them, evident from the nature of the writings, - - 128 V. That these authors wrote what was true, because they knew the things they wrote about, - - - 129 VI. And because they would not say what was false, - 130 VII. The credibility of these writers further confirmed, from their being famous for miracles, « - - 131 VIII. And of their writings ; because in them are contained many things which the event proved to be divinely re- vealed, - - - - - 133 IX. And also from the care that it was fit God should take that false writings should not be forged. - - - 134. !£. A solution of that objection, that many books were rejected by some, - - ... 131= XJ. An answer to the objection, of some things being contained in those books, that are impossible, - - - 137 XII. Or disagi'eeable to reason, - - - - 138 XIII. An answer to this objection, that some things are contain- ed in those books which are inconsistent with one another, 139 XIV. An answer to the objection from external testimonies ; where it is shown they make more for these books, - 111 CONTENTS. XV. An answer to the objection of the scriptures being altered, 142 XVI. The authority of the books of the Old Testament, - 145 BOOK IV. I. A particular confutation of the religions that differ from Chris- tianity, - - - . . . 157 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, - - - - 158 III. A proof that evil spirits were worshipped by the heathen, and the unworthiness of it shown, - - 159 IV. Against the heathen worship paid to departed men, - 162 V. Against the worship given to the stars and elements, - i62 VI. Against the worship given to brute creatures, - 163 VII. Against the worship given to those things that have no real existence, - - - ---165 VIII. An answer to the objection of the Heathens, taken from the miracles done amongst them, - . . 166 IX. And from oracles, - - - - - 169 X. The Heathen Religion rejected, because it failed of its own acoovd, as soon as human assistance was wanting, - 173 XI. An answer to this, that the rise and decay of religion is owing to the* stars, - - - ---174 XII. The principal things of the Christian Religion, were approv- ed 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, - - ---176 BOOK V. I. A confutation of Judaism, beginning with an address to the Jews, . - - - - - 182 CONTEXTS. II. That the Jews ought to look upon the miracles of Christ as sufficiently attested, - - - - 1S^ III. An answer to the objection, that those miracles were done by the help of devils, - - - - - 184 IV. Or by the power of words, - - 185 V. That the miracles of Jesus were divine, proved from hence because he taught the worship of one God, the Maker of the world, - .... 1S6 VI. An answer to the objection drawn from the difference be- twixt the law of Moses, and the law of Christ ; whence it is shown, that there might be given a more perfect law than that of Moses, - - 187 VII. The law of Moses was observed by Jesus when on earth, neither was any part of it abolished afterwards, but only those precepts which had no intrinsic goodness in them 189 VIII. As sacrifices, which were never acceptable to God upon their own account, - = - 193 IX. And the difference of meats, . * - 19* X. And of days, ... - - 201 XI. And external circumcision of the flesh, - 203 XII. And yet the apostles of Jesus easily allowed of these things, 205 XIII. A proof against the Jews, taken from their own confession of the extraordinary promise of the Messiah, - 205 XIV. That he is already come, appears from the time foretold, 206 XV. (With an answer to what is alledged, that his coming was deferred upon the account of the sins of the people,) 209 XVI. Also from the present state of the Jews, compared with the promises of the law, - - - - 211 XVII. Jesus proved to be the Messiah, from those things that were predicted of the Messiah, - - 213 XVIII. An answer to what is alledged, that some things were not fulfilled, - - - 216 XIX. And to that Which is objected of the low condition and death of Jesus, - - ... 218 XX. And as though they were good men who delivered him to death, ------ 222 XXI. An answer to the objection of the Christians worshipping many gods, - - - 224 CONTENTS. XXII, And that human nature is worshipped by them, - 227 XXIII. The conclusion of this part, with a prayer for the Jews, 229 BOOK VI. I. A confutation of Mahometanism ; the original thereof, - 231 II. The Mahometans foundation overturned, in that they do not examine into religion, - ... 235 III. A proof against the Mahometans, taken out of the sacred books of the Hebrews and Christians ; and that they are not corrupted, - - 236 IV. From comparing Mahomet with Christ, - - 238 V. And the works of each of them, - - 230 VI. And of those who first embraced each of these Religions, 24-0 VII. And of the methods by which each law was propagated, 240 VIII. And of their precepts compared with one another, - 242 IX. A solution of the Mahometans objection, concerning the Son of God, - - ... s>43 X. There are many absurd things in the Mahometans books, 244 XT. The conclusion to the Christians ; who are admonished of their duty upon occasion of the foregoing things, - 245 CONTENTS THE CONTENTS % OF Mr LE CLERCTs TWO BOOKS. BOOK I. I. We must inquire, amongst what Christians the true doctrine of Christ flourisheth most at this time, - - 255 II. We are to join ourselves with those who are most worthy the name of Christians, - - 258 HI, 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 Grotius, - - . 261 IV. Concerning the agreement and disagreement of, Christians, 262 V. Whence every one ought to learn the knowledge of the Chris- tian Religion, - - ... 266 VI. Nothing else ought to be imposed upon Christians, but what they can gather from the New Testament, - - 26S VII. The providence of God, in preserving the Christian doc- trine, is very wonderful, - - - - 2 ^0 VIII. An answer to that question, why God permits differences and errors, to arise amongst Christians, - - - 272 IX. They profess and teach the Christian doctrine in the purest manner of all, who propose those things only as necessary to bo believed, practised, or hoped for, which Christians are agreed in, - - - - - - 275 X. All prudent persons ought to partake of the sacrament, with those who require nothing else of Christians, but what every one finds in the books of the New Testament, 276 XI. Concerning Church-Government, - - 279 XII. The ancient Church-Government was highly esteemed by Grotius. without condemning others, j, k 281 CONTENTS, T XIII. An exhortation to all Christians who differ from each other, not to require of one another any points of dec- trine, but such as every one finds in the New Testa- ment, and have always been believed, - - 282 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, - 2SS II. Nothing can be of greater moment than lteligion ; and therefore we ought to use our utmost endeavours to come at the true knowledge of it, - - 287 III. That an indifference in Religion is in its own nature un- lawful, forbidden by the laws cf God, and condemned by all sects of Christians, - - 289 IV. We ought not hastilv to condemn those who differ from us, as if they were guilty of such a crime or such unlawful worship, as is inconsistent with eternal life ; so that none who admit such persons, should be capable of the mercy of God ; nor yet, on the other hand, is it lawful, for us to profess that we believe what we do not really believe ; or to do what at the same time we condemn, - ' 293 V. A man that commits a sin by mistake, may be accepted of God, but a hypocrite cannot, ... 29tf Testimonies concerning Hugo Grotius's affection for the Church of England, r 299 TO THE HONOURABLE HIERONYMUS BIGNONIUS, His Majesty's Solicitor, IN THE CHIEF COURT OF PARIS. BOOK FIRST. Sect. I. The Occasion of this Work. ^\7~OU have frequently enquired of me, worthy Sir, -*■ (whom I 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 myself also ;) what the substance of those books is, which I wrote in Defence of the Christian Religion, in my own language. Nor do I wonder at your enquiry ; for you, who have with so great Judgment read every thing that is worth reading, cannot but be sensible with how much Philosophic Nicety * Raimundus Sa- bundus, with what entertaining Dialogues Ludovicus Vives, and with how great eloquence your Mornceus have illustrated this matter. For which reason it might seem more useful, to translate some of them into our • Raimundus Sabundus, &c. These were the chief Writers upon this subject in Grotius's time ; but since then a great number have wrote concerning the Truth of the Christian Religion, especially in French and English ; moved thereto by the Example of Grotius, whom they imitated, and sometimes borrowed from him : so that the glory of so pious and necessary a method of writing chiefly re- dounds to him. Le Clefc. B 2 Of the Truth of Book I. own language, than to undertake any thing new upon this subject. But though I know not what judgment others will pass upon me, yet I have very good reason to hope that you, who are so fair and candid a Judge, will easily acquit me, if I should say, that after having read not only the fore-mentioned Writings, but also those that have been written by the Jews in behalf of the an- cient Jewish dispensation, and those of Christians for Christianity, I choose to make use of my own judgment, such as it is ; and to give my mind that liberty, which at present is denied my body : For I am persuaded that truth is no other way to be defended but by truth, and that such as the mind is fully satisfied with ; it being in vain to attempt to persuade others to that which you yourself are not convinced of: Wherefore I have se- lected, both from the Ancients and Moderns, what ap- peared 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 1 approved of, I explained and put in a re- gular 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 under- take something which might be useful to my country- men, especially seamen, that they might have an oppor- tunity to empfoy 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 navigation ; that by this means I might excite them to make use of this art, as a peculiar favour of heaven ; not only to their own profit, but also to the p»)pagating the Christian Religion : For they can nevef want matter, but in their long voyages will every wf&Bfre meet either with Pagans, as in China or Guinea ; bj| Mahometans, as in the Turkish and Persian Empires, and in the king- doms of Fez and Morocco ; and also with Jews who are the professed enemies of Christianity, dispersed over the greatest part of the world : and there are never wanting Sect. II. The Christian 'Religion. 3 profane persons, who, upon occasion, are ready to scatter their poison amongst the weak and simple, which tear had forced them to conceal : against all which evils, my de- sire was, to have my countrymen well fortified ; that they who have the best parts, might employ them in confuting errors ; and that (he other would take heed of being seduced by them. Sect. II. That there is a God. Ani> that we may show that religion is not a vain and empty thing ; it shall be the business of this first Book to lay the foundation thereof in the existence of the Deity : which I prove in the following manner. That there are some things, which had a beginning, is confes- sed on all sides, and obvious to sense : But these things could not be the cause of their own existence ; because that which has no being, cannot act ; for then it would have been before it was, which is impossible; whence it follows, that it derived its being from something else: That is true, not only of those things which are now be- fore our eyes, or which we have formerly seen ; but also of those things out of which these have arisen, and so on, K till we arrive at some cause, which never had any be- ginning, 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, ?ny sense of good manners, and are not wholly degenerated into * Till we arrive at some cause, &c. 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 beginning, 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 beginning, were without a cause; and consequently existed, or came of nothing of themselves, which is absurd. Lc Clcrc. 4 Of the Truth of Book I. brutishness. 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 ob- served by Aristotle* himself, a man not very credulous in these matters;) wherefore we must assign it a cause, which will extend to all mankind ; and that can be no other than a declaration from God himself, or a tradi- tion 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 in a matter of so great moment! Moreover, if we look into those parts of the world, which have been ^ long time known, or into those lately discovered ; if they have not lost the common principles of human nature, (as was said before) this truth immediately appears ; as well a- mongst the more dull nations, as amongst those who are quicker, and have better understandings ; and, sure- ly these latter cannot all be 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 profession ; 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 affec- tation of novelty, like the heathen philosopher who con- * Aristotle himself, &e. Metapbys. Book XL Ch. 5. where, after relating the fables of the gods, he has these words, " AVhich " if any one rightly distinguishes, he will keep wholly to this as the «' chief thing; that to believe the gods to be the first beings, is- a " divine truth ; and that though Arts and Sciences have probably M been often lost, and revived ; yet this opinion hath been preserved " as a relict to this very time. Le Clerc, Sect. II. The Christian Religion. 5 tended 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 in- form us, that the more virtuous any one is, the more diligently is this notion of the Deity preserved by him ; and it is further evident, that they who dissent from this anciently established opinion, do it out of an ill principle, and are such persons whose interest it is that . there should be no God, that is, no judge of human ac- tions; because, whatever hypotheses they have advan- ced of their own, whether an infinite succession of cau- ses, without any beginning ; or a fortuitous concourse of atoms, or any other ; it is attended with as great,* if not greater difficulties, and not at all more credible than what is already received ; as is evident to any one that considers it # ever so little. For that which some object, that they don't believe a God, because they don't see him *, if they can see any thing, they may see how much it is beneath a man, who has a soul, which he cannot see, to argue in this manner. Nor, if we cannot fully comprehend the Nature of God, ought we therefore to de- ny that there is any such being ; for the beasts do not know what sort of creatures men are, and much less do they understand bowmen, by their reason, institute and gov- ern 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 na- tureabove the beasts, and that not by himself, ought to in- fer; that he who gave him this superiority above the * It is attended with as great, &c. Grotius might have said, and that not rashly, that there are much greater difficulties in- the opi- nions of those who would have the world to be eternal, or always to have been; such as, that it must have come out of nothing of itself, or that it arose from the fortuitous concourse of atoms ; opinions full of manifest contradictions, as many since Grotius' s time have exactly demonstrated ; amongst whom is the eminent and learned Dr Ralph Cudreorth, who wrote the English treatise " Of the Intellectual sj's- tern of the Universe ;" there are also other very excellent Englu Divines and Natural Philosophers. Lc Clerc. 3 6 Of the Truth of Book I. 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 comprehension. 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 may be gather- ed from hence ; because (as was before said) God exists necessarily, or is self-existent. Now that which is ne- cessary or self-existent, cannot be considered as of any kind or species of beings, but as actually existing", and is therefore a single being ;* for if you imagine many Gods, you will see that necessary existence belongs to none of them ; nor can there be any reason why two should rather be believed than three, or ten than five: besides, the abundance of particular things of the same kind, proceeds from the fruitfulness of the cause, in proportion to which more or less is produced ; but God has no cause, or original. Further, particular different things, are endued with peculiar properties, by which they are distinguished from each other ; which do not belong to God, who is a necessary being. Neither do we find any signs of many gods ; for this whole universe makes but one world ; in which there is but "j* one thing that far exceeds the rest in beauty, viz. the sun *, and in every man there is but one thing that governs, that * And is therefore a single being, &c. But a great many single beings are a great many individual beings ; this argument therefore might have been omitted, without any detriment to so good a cause. Le Clerc. Whoever would see the argument for the unity of God, drawn from his necessary or self-existence, urged in its full force, may find it at the beginning of Dr Samuel Clark** Boyle's Lectures. -f- One thing that far exceeds, &c. At least to the inhabitants of this our Solar system, (as we now term it,) as the fiery centres the Stars, are to other systems. Le Clerc, Sect. V. The Christian Religion. 7 is, the mind : moreover, if there could be two or more gods, free agents, acting according to their own wills, they might will contrary to each other; and so one be hindered by the other from effecting his design ; now a possibility of being hindered is inconsistent with the no- tion of God, Sect. IV. Ait perfection is in God. That we may come to the knowledge of the other attributes of God ; we conceive all that is meant by per- fection, to be in him, (I use the Latin word perfectio, as being the best that tongue affords, and the same as the Greek nXetslvis,) because whatever perfection is in any thing, either had a beginning, or not; if it had no beginning, it is the perfection of God ; if it had a be- ginning, it must of necessity be from something else ; and since none of those things that exists, are produced from nothing, it follows that whatever perfections are in the ef- fects, were first in the cause, so that it could produce any thing endued with them ; and consequently they are all in the first cause. Neither can the first cause ever be deprived of any of its perfections : not from any thing else; because that which is eternal, does not de- pend upon any other thing, nor can it at all suffer from any thing that they can do : nor from itself, because e- very nature desires its own perfection, 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, because the cause, whence they proceed has communicated so much of theme and no more ; or else because the subject was capable of no more. But no other nature communicated any of its 8 Of the Truth of Book I. perfections to God ; nor does he derive any thing from any one else, he being (as was said) necessary or self- existent. Sect. "VL That God is Eternal, Omnipotent, Omniscient, and completely God. Now seeing it is very evident, that those things which have life are more perfect than those which have not ; and those which have a power of acting, than those which 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 heen already said, that these attributes helong to God, and that in- finitely : 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 heen already said. For we conclude that there is but one necessary self-existent being; whence we collect, that all other things sprung from a being different from themselves: for those things which are derived from something else, were all of them, either immediately in themselves, or 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 w ithin and without ; and see how e- very, even the most minute part, hath its proper use, without any design or intention of the parents, and with so great exactness as the most excellent philosophers and physicians could never enough admire ; it is a suf- ficient demonstration that the author of nature is the most complete understanding. Of this a great deal may Sect. VII. The Christian Religion. Q be seen in * Galen, especially where he examines the use of the hands and eyes : and the same may be ob- served 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 philoso- phers. Straboj- excellently well takes notice hereof in the position of water, which, as to its quality, is of a middle nature betwixt air and earth, and ought to have 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, which, ^contrary to its own nature, is raised upwards, lest by a vacuum there should be a gap in the structure of the universe, which is upheld * In Galen, &c. Book III. ch. 10. Which place is highly worth reading, but too long to be inserted. But many later lJivines and Natural Philosophers in England have explained these things more accurately. Le Clerc. "*+ Slraboi &c. Book XVII. Where after he had distinguished 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 water, but belongs partly to the earth, and partly to the air, and stands in great need of light; (provi- dence) has caused many eminences and cavities in the earth, that in these, the water, or the greatest part of it, might be received ; where- by 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 Jehu da Levita and Abencsdra amongst the Jews, and St Chrysostom in his 9th Homily of Statutes among Christians. % Contrary to its own Nature, &c. This was borrowed from the Peripatetick philosophy, by this great man; which supposed the water in a pump to ascend for fear of a vacuum ; whereas it is now granted by all, to be done by the pressure of the air. But by the laws of gravitation, as the moderns explain them, the order of the universe, and the wisdom of its Creator, are no less conspicuous. La Clcrc. 10 Of the Truth of Book I. 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, but by an intelligent being, to whom the universe is subject. There are more- over some actions even of the beasts, so ordered and di- rected, as plainly discover them to be the effects of some small degree of reason : as is most manifest in ants and bees, and also in some others, which, before they have experienced them, will avoid tilings hurtful, and seek those that are profitable to them. That this power of searching out and distinguishing, is not properly in themselves, is apparent from hence, because they act always alike, and are unable to do other things which dor.t require more pains ; * wherefore they are acted up- on by some foreign reason j and what they do, must of necessity proceed from the efficiency of that reason impres- sed 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 convenient : 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 ■ Wherefore they are acted upon, &c. No, they are done, by the soul of those beasts, which is so far reasonable, as to be able to do such things, and not others. Otherwise God himself would act in them instead of a soul, which a good philosopher will hardly be per- suaded of. Nothing hinders but that there may be a great many ranks of sensible and intelligent natures, the lowest of which may be in the bodies of brute creatures; for nobody, I think, really be- lieves with Ren. Civics, that brutes are merely corporeal machines. But you will say, when brute creatures die, what becomes of the soul ? That indeed I know not, but it is nevertheless true that souls reside in them. There is no necessity that we should know all things, nor are we therefore presently to deny any thing because we cannot give account of it. We are to receive those things that are evident, and be content to be ignorant of those things which we cannot know. Lc Clcrc, Sect. VII. The Christian Religion. 1 1 £>' as other animals are allowed the use of the earth ; so mankind are permitted to use those animals, and can by the power of his reason tame the fiercest of them. Whence it was, that the * Stoicks concluded that the world was made for the sake of man. But since the power of man does not extend so far as to compel the heavenly 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 be- neath them : which understanding" is none other than the Maker of the stars and of the universe. "j-The eccen- tric motions of the stars, and the epicycles, as they term them, manifestly show, that they are not the effects of matter, but the appointment of a free agent; and the same assurance we have from the position of the stars, some in one part of the heavens, and some in another; and from the unequal form of the earth and seas: Nor can we attribute the motion of the stars, in such a di- rection, 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; suf- ficiently declare that these things were not the result of chance, but the appointment of the most excellent under- standing : for can any one be so foolish, as to expect any * The Stoicks concluded, &c. See Tully in his first Book of Offices, and his second of the Nature of the Gods. -f* The eccentric motions, &c. This argument is learnedly handled by Maimonides, in his Ductor Dubitantium, Pt II. c. 4. And if you suppose the earth to be moved, it amounts to the same thing in other words. Ibid. These and some of the following things are according to the vulgar opinion, which is now exploded ; but the efficacy of the Di- vine Power, is 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 approach to their centre, more than their wonted limits, but always cut the Sun's equator, at like obliquity. Le Clerc. Sir Isaac Newton has demonstrated that there are no such vortexes, but that their motions are better explained with- out them. 12 Of the Truth of Book L thing so accurate from chance ? he may as soon believe that pieces of timber, and stones, should frame themselves* in- to a house ; or that from letters thrown at a venture, there should arise a poem; when the philosopher, who saw only some geometrical figures on the sea-shore, thought them plain indications of a man's having been there, such things not looking as if they proceeded from chance. Besides, that mankind were not from eternity, but date their ori- ginal from a certain period of time, is clear, as from o- ther arguments, so from the *f* improvement of arts, and * Into a House, Sec. or Ship or Engine. ■f The improvement of Arts; Sic. TertulUan treats of this matter, from history, in his Book concerning the Soul, Sect. 30. " We find (says he) in all Commentaries, especially of Human Antiquities, that mankind increase by degrees," &c. And a little after, " The world manifestly improves every day, and grows wiser than it was.'* These two Arguments caused Aristotle's opinion, (who would not allow mankind any beginning) to be rejected by the learned Histo« rians, especially the Epicureans. Lucretius, Book V. If Heaven and Earth had no original, How is it that before the Trojan War, No Poets sung of memorable things ; But deeds of heroes dy'd so oft with them ; And no where, monuments rais'd to their praise. This shows the world is young, and lately made ; Whence 'tis that arts are every day encreased, 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 Eclog. VI. — From these first principles all things arose, hence sprung the tender world. And in his Georglcs. Use first produced those various Arts we see, By small degrees ; this taught the Husbandman To plow and sow his fields ; from the hard flint To fetch the hidden sparks ; then Men began With hollow Boats to cross the stream ; Pilots Call'd Hvades and Pleiades, their signs, And Charles' Wain : Then sportsmen spread their Nets To catch wild beasts, and dogs pursu'd their game. Some drain the rivers, and some seek the main, Sect. VII. The Christian Religion 13 those desert places, which came afterwards to be inha- bited ; and is further evidenced by the language of islands, plainly derived from the neighbouring Conti- 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. Satyr 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 advanced, Taught by experience : 'till words express'd Their meaning, and gave proper names to things : Then ended wars; cities were built, and laws Are made for thieves, adulterers, and rogues. Pliny in his third Book of Natural History, about the beginning: " Wherefore I would be so understood, as the words themselves signify, without the flourish of men ; and as they were understood at the beginning, before any great exploits were performed." The same Author affirms that the Hercinian wood (in Germany) was coeval with the world, Book XVI. Seneca, in Lactantius, *< 'Tis not a thousand years since wisdom had a beginning." Tacitus's An- nals 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 virtue ; for so long as no- thing was desired contrary to morality, they wanted not to be res- trained by fear : but after they laid aside equity and virtue; violence and ambition succeeded in the room of honesty and humility ; then began that power which has always continued amongst some people." But others immediately, or at least after they grew weary of kings, preferred a legal government. And Aiistotle could not fully persuade himself, any more than others, of the truth of his own hypothesis, that mankind never had any beginning. For he speaks very doubtfully of the matter, in many places, as Muses Maimonides observes in his Duc- tor Dubitantium, Part II. In the prologue to his second Book con- cerning the Heavens, he calls his position, only a persuasion, and not a demonstration ; and there is a saying of the same philosopher in the third Book of the soul, Chap. HI; "That persuasion is a conse- quence of opinion. But his principal argument is drawn from the ab- surdity of the contrary opinion, which supposes the Heavens and the Universe not to-be created, but generated ; which is inconsistent. Book XI. of his Metaphysics, Chap. 8. he says, " 'Tis very likely that Arts have often been lost, and invented again." And in the last chapter of the 3d Book of the Generation of Animals, he has these words, " It would be a foolish conjecture, concerning the first rise of men and c 14 Of the Truth of Book I. nents. There are moreover certain ordinances so uni- 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 by wickedness or misfortune : of which sort were formerly sacrifices, amongst holy rites ; and now shame in venereal things, the solemnity of marriage, and the abhorrence of incest. Sect. VIII. The Objection, concerning the cause of evil, answered. ijOR 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 ail things, we mean, of all such things as have a real existence ; which is no reason why those things themselves should not be the cause of some beasts, if any one should imagine, that of old they sprung out of the earth one of these two ways, either after the manner of maggots, or to have come from eggs." After his explication of each of these, he adds, " If therefore animals had any beginning, it is manifest it must be one of these two ways." The same Aristotle 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 right, there being great probability on either hand) we have no certainty of them : and though they be of great weight, we find it very difficult to determine the cause and manner of their existence ; as for instance, whether the world were from eternity, or no; for such things as these are disputable. And again, dispu- ting about the same thing, in his first " book of the Heavens," Chap. X. " What shall be said will be the more credible, if we al- low the disputant's arguments their due weight." Tatian therefore did well not to pass by this, where he brings his reasons for the be- lief of the Scriptures, " That what they deliver, concerning the creation of the universe, 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; yon will have seen both the Jewish and Christian opinion?. Sect. IX. The Christian Religion. 15 accidents, such as actions are. God created man, and some other intelligences, superior to man, with a liberty of acting 1 , which liberty of acting is not in itself evil, but may be* the cause of something that is evil. And to make God the author of evils of this kind, which are cal- led Moral evils, is the highest wickedness. But there are other sorts of evils, such as loss or pain inflicted upon a person, which may be allowed to come from God, suppose for the Reformation of the man, or as a pun- ishment which his sins deserve : For here is no incon- sistency with goodness ; but on the contrary, these pro- ceed from goodness itself, in the same manner as physick, unpleasant to the taste, does from a good Physician. Sect, IX. Against Two Principles. And here, by the way, we ought to reject their opin- ion, who imagine, that there aref two active principles, the one good, and the other evil. For from two princi- ples that are contradictory to each other, can arise no re- gular 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 cannot reside but in something which has a being \ * The cause of something that is evil, &c. God indeed foresaw, that free agent3 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 bemgs endued with such liberty. The reason is plain, Because a free agent being the most excellent crea- ture, which discovers the highest power of the Creator, God was un- willing to prevent those inconveniences which proceed from the mu- tability 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 has not yet revealed it to us. Concerning which we have largely treated in French, in a book wrote against Fet. Bayle, the seeming Advocate of the Maniehees. Le Clerc. ■f Two active principles, &c This has respect to the ancient disci- ples of Zoroastres, and to the Maniehees. he Clerc. 16 > Of the Truth of Book I. *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 serve them instead of understanding) take care of, and provide for their young. Which perfection, as it is a branch of goodness, ought not to be excluded from God : and so much the rather, because he is all-wise and all-pow- erful, and cannot but know every thing that is done, or is to be done, and with the greatest facility direct and govern them • to which we may add, what was before hinted, concerning the motion of particular things, con- trary to their own nature, to promote the good of the whole. Sect. XT. And the Affairs of this lower Work!. And they are under a very great mistake, who con- fine this providence*]- to the heavenly bodies; 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 toj the good of man, in the regulation of the course of the stars, as is confes- * And the very having a being, &c. But here the author was speaking of moral and not of natural good. It had therefore been better to have foreborn such kind of reasoning. Le Ckrc. ■f To the heavenly bodies, &c. This was the opinion of Aristo- tle. See Plutarch concerning the opinions of the philosophers, book ii. ch. 3. and Atticus in Eusebius's gospel preparation, book v. chap. 5. Le (Herd % The good of man, &c Though not for man only, for it doth not appear that there are no other intelligent beings in other planets; vet partly for him, and so far as he makes use of them without any detriment to other creatures. Because we cannot live without the sun, we may well conclude it was made upon our account ; unless we can imagine chance provided every thing that is necessary for us • Sect. 12. The Christian Religion. 17 sed by the best philosophers, and evident from experi- ence. And it is reasonable to conceive, that the greater care should be taken of that, for whose sake the other was made, than of that which is only subservient to it. And the particulars in it. Neither is their error less,* who allow the universe to be governed by him, but not the particular things in it. For if he were ignorant of some particular thing (as some of them say>) he would not be thoroughly acquaint- ed with himself. Neither will his knowledge be infinite (as we have before proved it to be) if it does not extend to individuals. Now if God knows all things, what should hinder his taking care of them ? especially since indivi- duals, as such, are appointed for some certain end, either particular or general ; and things in general which they themselves acknowledge 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 preser- i ' a t ion of emp i) 'es . The preservation of commonwealths hath been ac- knowledged, both by philosophers and historians, to be no mean argument for the Divine Providence over hu- man affairs. First, in general ; -j- because wherever which is very absurd : just like a man, who happening upon a house well furnished, should deny that it was built for the convenience of men, who are alone capable of enjoying it. Le Clerc. * Who allow the universe, &c. This was the opinion of the Stoicks: see Arius's dissertations upon Epictetus, book i. ch. 12* and Justin Lipsius, in his Stoical Physiology. Le Clerc. ■f Because wherever good order, &c. Because without it there is no such thing as human society, and without society mankind can- not be preserved : whence we may collect, that men were created by divine providence, that they might live in society, and make use of laws, without which there neither is nor can be any society. Le Cltr*.. 3 1 8 Of the Truth of Book I . good order in government and obedience hath been once admitted, it has been always retained; and, in particular, certain forms of government have continued for many ages ; as that of kings among the Assyrians, Egyptians, and Franks ; and that of Aristocracy among the Vene- tians. Now, though human wisdom may go a good way towards this ; yet, if it be duly considered what a mul- titude of wicked men there are, how many external evils, how liable things are in their own nature to change ; we can hardly imagine any government should subsist so long without the peculiar care of the Deity. And this is more visible where it has pleased God * to change a govern- ment : for all things (even those which do not depend upon human prudence) succeed beyond their wish (which they do not ordinarily in the variety of human events) to those whom God has appointed instruments for this purpose, as it were, destined by him ; (suppose Cyrus, Alexander, C?esar the dictator,^ the Cingi amongst the Tartars, % Namcaa amongst the Chinese :) which won- derful agreeableness of events, and all conspiring to a certain end, is a manifest indication of a provident direc- tion. 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. * To change a Government, &c. Thus Lucretius, Some secret cause confounds the exploits of men. f The Cingi amongst the Tartars, &c. He seems to mean Genhiz Can, who came out of Eastern Tartary, and out of the city Caracorum and subdued not only Tartary, but also the northern Sina and India. From him sprung the Mogul Kings, and the princes of the lesser Tartary. His life was written in French, and published at Paris, in 1710. Le Clcrc. X Namcaa amongst the Chinese, &c. Here injustice Manca Ca- pacus ought to be named, who was the founder of the empire of Peru, See Garsilaszi de la vega, in Incarum Historia.) Sect. XIII. The Christian Religion. 19 Sect. XIII And by Miracles. But the most certain Proof of Divine Providence is from Miracles, and the Predictions we find in Histories ? It is true indeed, that a great many of those relations are fabulous ; but there is no reason to disbelieve those which are attested by credible witnesses to have been in their time, men whose judgment and integrity have never been called in question. For since God is all- knowing and all-powerful, why should we think him not able to signify his knowledge or his resolution to act, out of the ordinary course of nature, which is his ap- pointment, and subject to his direction and government ? If any one should object against this, that inferior intel- ligent agents may be the cause of them, it is readily granted ; and this tends to make us believe it the more easily of God ; beside, whatever of this nature is done by such beings, we conceive God does by them, or wise- ly 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 go- vernor. Sect. XIV. But more especially amongst the Jews, who ought to be credited upon the ac- count of, the long continuance of their Reli- gion. Now that some miracles, have really been seen, (tho"* it should seem doubtful from the credit of all other his- tories) the Jewish religion alone may easily convince us : which, though it has been a long time destitute of hu- man assistance, nay, exposed to contempt and mockery, yet it remains*to this very day, in almost all parts of the • To this very day, &c. Hecatceus concerning the Jews which li- ved before the time of Alexander, has these words: " Though they 20 Of the Truth of Book I. 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 wee forsaken by the civil power and authority- (as all the Pagan religions did ;) or else they are yet maintained by the same ovver 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 faced out ; there can be no other possible cause assigned or ima- gined than this, that the present Jews received it from their parents, and they from theirs, and so on, till you come to the age in which Moses and Joshua lived : they received, I say, ■)* by a certain and uninterrupted tradi- be severely reproached by their neighbours and by strangers, and many times harshly treated by the Persian kings and nobility ; yet they cannot be brought off from their opinion, but will undergo the most cruel torments and sharpest deaths, rather than forsake the re- ligion of their country." Joscphns preserved this place, in his first Book against Appion : and he adds another example out of the said Hacatccus, relating to Alexander's time, wherein the Jewish soldiers peremptorily refused to assist at the repairing the temple of the god Belus. And the same Joscphns has very well shewn, in his other Book against Appion, that the firm persuasion of the Jews of old, concerning God's being the author of their law, is from hence evi- dent, because they have not dared, like other people, to alter any thing in their laws ; no' even then, when in long banishments, un- der foreign princes, they have been tried by all sorts of threatenings and flatteries. To this we may add something of Tacitus about the proselytes : " All that are converted to them do the like : for the first principle they are instructed in, is to have a contempt of the gods ; to lay aside their love to their country, and to have no regard for their parents or brethren." That is, when the law of God comes in competition with them ; which this profane author unjustly blames. See further what Porphyry has delivered about the constancy of the Jews, in his Second and Fourth Books, against eating of living creatures ; where he mentions Antiochus, and particularly the con- stancy of the Essenes amongst the Jews. * All other religions, &c. Even those so highly commended laws of Lycurgus, as is observed by Josephus and Theodoret. t By a certain and uninterrupted tradition, &c. To which we give credit, because it was worthy of God to institute 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, Sect. XV. The Christian Religion. 21 tion, the miracles which were worked, as in other pla- ces, so more especially at their coming out of -kgypt, in their journey, and at their entrance into Canaan ; of all which, their ancestors themselves were witnesses. Nor is it in the least credible, that a people of so obsti- nate a disposition could ever be persuaded any other- wise, to submit to a law loaded with so many rites and ceremonies ; or that wise men, amongst the many dis- tinctions of religion which human reason might invent, should choose circumcision : which could not be perform- ed * without great pain, and -f- was laughed at by all strangers, and had nothing to recommend it but the au- thority of God. Sect. XV. From tlie 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 express command of God himself to be the leader and captain of this people : but also be- cause (as is very evident) he did not make his own glo- ry and advantage his principal aim, but he himself re- lates 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 * Without great pain, &c. Philo says, it was done with very great pain. f Was laughed at, &c. The same Philo says, * It was a thing laughed at by every body :' Whence the Jews by the Poets are cal- led Cropt, Circumcised, Fore-skinned. 22 Of the Truth of Book I. very natural and easy, and agreeable to the matter of which it treats. Moreover, another argument for the undoubted antiquity of Moseses writings, which no other writings can pretend to, is this, that the Greeks (from whom all other nations derived their learning) own, that they * had their letters from foreigners ; which letters of theirs have the same order, name, *f* and shape, as * Had their letters, &c. Flerodotus in his Terpsichore says, • That the lonians had their letters from the Phoenicians, and used thera, with very little variation ; which afterwards appearing-, those letters were called Phoenician (as they ought to be) from the Phoenicians bringing them into Greece." He calls them, The Phoenician Characters of Cadmus, And Callimachus ; . Cadmus, from whom the Greeks Their written books derive. And Plutarch calls them Phoenician or Punic letters, in his ninth Book, and third pveb. of his Symposiacks, where he says, that Al- pha, in the Phoenician language, signifies an Ox, which is very true. Eupolernus, in his books of the kings of Judaea, says, " that M uses was the first wise man, and that letters were first given by him to the Jews, and from them the Phoenicians received them ;" that is, the ancient language of the Jews and Phoenicians was the same, or very little different. Thus Lucian : He spake some in dis- tinct words like the Hebrew or Phoenician. And Chcerilus in his verses concerning the Solini, who, he says, dwelt near the Lake, I suppose he means Asphaltites. These with their tongues pronounced Phoenician words. See also the Punic scene of Plautus, where you have Ihe words that are put in the Punic language twice, by reason of the double wri- ting ; an;' als.;> the Latin translation ; whence you may easily cor- rect, what is corrupted. And as the Phoenician and Hebrew lan- guage were the same, so are the ancient Hebrew letters the same with those of the Phoenicians. See the great men about this mat- ter. Joseph ScaKger's Diatriba of the Eusebian year cb bexvii. and the first Book, Ch. X. of Gerard Vossius's Grammar (and par- ticularly Sam. Bochart, in his Chanaan.) You may add also, if you please, Clement of Alexandria, Strom. Book I. and Eusebius's Gos- pel Preparation, Book X. ch. 5. -f- And shape, &c. He means the Samaritan letters, which are the same as the Phoenician, as Lud Capel, Sam. Bochart, and others have shewn. I have also treated of the same in French, in the Biblioth, Select, Vol. XI. Lc Clerc. Sect. XVI. The Christian Religion. 23 the Syriac or Hebrew ; and further still, the most an- cient * Attick Laws, from whence the Roman were af- terwards taken, owe their original to the law of Moses. Sect. XVI. From Foreign Testimonies. To these we may add the testimony of a great num- ber, who were strangers to the Jewish religion ; which shows that the most ancient tradition among all nations, is exactly agreeable to the Relation of Moses. For his description of the original of the world, is almost the very same as in the ancient^ Phoenician Histories, which are translated by Philo Biblius from Sanchuniathon's collec- * Attick Laws, &c. You have a famous instance of this, in thieves that rob by night, which we have treated of in the second Book of War and Peace, Ch. I. Sect. 12. and another in that .Law which Sopater recites, »« Let him that is next a-kin possess the hei- ress ;" which is thus explained by Terence : There is a law, by which widows ought to be married to the next kinsmen, and the same law obliges these kinsmen to many them. Donatus remarks upon this place thus : " That the widow should be married to the next kinsman, and he marry her, is the Attick law, viz. taken from the law of Moses, in the last chap, of Num bers, which we shall have opportunity of speaking more of after- wards. 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 virgin, and his countrywoman ; that next after sisters, kinsmen by the lather's side should inherit ; Wherefore the Attick laws agree with many of the Hebrew, because the Atticks owe many of their customs to Cecrops, King of Eg}- pt: and because God established many laws amongst the Hebrews, very much like those of the Egyptians, to which they had been accustomed, only reforming such things as were bad in them; as we have often observed in our notes upon the Pentateuch, and before, as John Spencer in his Book about the Ritual Laws of the Jews. Le Clcrc. f Ancient Phoenician Histories, &c. Eusebius has preserved them for us, in his first book, chap. 10. of his preparation. " The Theo- Q4 The Truth of Book L logy of the Phoenicians supposes the foundation of the universe to have been a dark and windy air, or the breath of a dark air, and a dismal chaos, covered with thick darkness ; that these were Infinite, and had no bounds for many ages. But when this spirit or breath placed its desire or love on these first Principles, and a mixture was produced thereby, this conjunction was called Love ; This was the beginning of the creation of all things : but the breath, or spirit, was not created, and from its embraces proceeded Mtur, Mot, which some call Mud, others the Corruption of a watry mixture ; This was the Seminary, and from hence were all things produced.' In Moses's history we find the spirit or Breath., and the darkness and the Hebrew word nsfntt Merachepheth, signifies Lo\ r e, Plutarch, Symposiack VIII. Prob. I. explaining of Plato, says, that God is the Father of the world, not by the emission of seed, but by a cer- tain generative power infused into matter ; which he illustrates by similitude : The female bird is oft impregnated By the quick motion of the wind. And M&aw. § Men's bodies, <£c] Josephus, Book V. chap. 2. of his Ancient History, ' There remain to this day some of the race of the giants, who, by reason of the bulk and figure of their bodies, so different from other men, are wonderful to see or hear of ; their bones are now shewn, far exceeding the belief of the vulgar." Gabinius, in i-.is History of Mauritania, said, that Antenus's bones were found by Sextorius, which joined together were sixty cubits long. Phlegon Trallianus, in his ninth chapter of Wonders, mentions the digging up of the head of Ida, which was three times as big as that of an or- dinary woman. And he adds also, that there were many bodies found in Dalmatia, whose arms exceeded sixteen cubits. And the game man relates cut of Theopompus that there were found in the Sect. XVI. The Christian Religion. 41 And * 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 "f* those spirits that attend him, from holding any correspondence with men. We almost every where | in the Greek and I Latin historians meet with the savage life of the Cimmerian Bosphorus, a heap of human bodies twenty-four cubits in length. And there is extant a book of the same PhJegon, concern- ing Long Lire, which is worth reading. (That in many places oi' old time, as at the present, there were men of a very large stature, or such as exceeded others, some few feet, is not very hard to believe ; but that they should all of them have been bigger, I can no more believe, than that the trees were taller, or the channels of the rivers deeper. There are the same proportion between all these, and thing ; of the like kind now, as there was formerly, they answering to one another, so that there is no reason to think they have undergone any change. See Theodore Rickius's Oration about Giants. Le Clerc.) • Catullus, &c. In his Epithalamium on Pcleus and Thetis ; But when the earth was stained 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, And the son to enjoy the father's relique wished i The impious mother yielding to the child, Fear'd not to stain the temple of the gods : Thus right and wrong by furious passions mix'd, Drove from us the divine propitious mind. ■f Those spirits that attend, &c. Of this, see those excellent thing. 1 ? said by Plutarch in his Isis; Maximus Tyrius in his first and six- teenth dissertation, and Julian's hymn to the sun. The name of angels is used, when they treated of this matter, not only bv the Greek interpreters of the Old Testament, but also by Labeus.Aris- tides, Porphyry, Jamblicus, Chalcidius, and by Ilostanes, who was older than any of them, quoted by Minutius: the forementioned Chalcidius, relates an assertion of Heraclitus, that such as deserved it, were forewarned by the instruction of the divine powers. J In the Greek, &c. Homer Iliad, 9th, and Hesiod in his la- bours. To this may be referred the w r ars of the gods, mentioned bv 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. § Latin historians, &c. See the first book of Ovid's metamorpho* sis, and the fourth book of Lucan, and Seneca's third book of nattt- 3 42 Of the Truth of Book I. Giants, mentioned by Moses. And it is very remarka- ble concerning" the deluge, that the memory of almost all rations ends in the history of it, even those nations which were unknown till our fore-fathers discovered them. *So that Varro culls all that the unknown time. And all those things which we read in the poets wrapped up in fables, (a liberty they allow themselves) are de- livered by the ancient writers according- to truth and reality, that is, agreeable to Moses ; as you may see in. f Berosus's History of Chaldea, X Abydenus"s of Assy- ral questions, quest. 30th, where he says concerning the deluge, " That the beasts also perished, into whose nature men were de- generated." * So that Varro calls, &c. Thus Censorinus. " Now I 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 ignorant of it, is called the unknown ; the second, from the first flood to the first Olympiad ; which is called the fabulous, because of the many fabulous stories related in it. The third, from the first Olympiad to our time, which is called the historical* because the things done in it are rela- ted in a true history " The time which Varro calls unknown, the Hebrew Rabbins call void. Philo in his book of the eternity of the world remarks,, that the shells found on the mountains are a sign of" the universal deluge. •f* Berosus's history, &c. Concerning whom Josephus says thus, . ill his first book against Appion. *« This Berosus, 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 1. and chap. 4. of his ancient history : "It is reported that part of the ship now remains in Armenia, on the Ciordysean mountains, and that some bring pitch from, thence, which- they use for a charm. £ Abydenus's of Assyria, &c. Eusebius has preserved the place- in the ninth book of his preparation, chap. 12. and Cyril in his first book against Julian. " After whom reigned many others, and then Sisithrus, to whom Saturn signified there should be an abundance of rain on the fifteenth day of the month Desus, and commanded him to lay up all his writings in Heliopolis, a city of the Sipparians, which when Sisithrus had done, he sailed immediately into Arme- nia, and found it true as the God had declared unto him. On the third day after the waters abated, he sent out birds, to try if the Sect. XVI. The Christian Religion* 43 water was gone off any part of the earth ; but they finding a vast sea, and having no where to rest, returned back to Sisithrus ; In the same manner did others : and again the third time, (when their wings were daubed over with mud.) Then the gods took him from among men, and the ship came into Armenia, the wood of which the people there use for a charm." Sisithrus, and Ogyges, and Deuca- lion, are all names signifying the same thing in other languages, as Noah does in the Hebrew, in which Moses wrote ; who so express- ed proper names, that the Hebrews might understand the meaning of them : for instance, Alexander the historian writing Isaac in Greek calls him, liXeJ]x, Laughter, as we learn from Eusebius: and many such like we meet with among the historians ; as Philo concerning rewards and punishments : " The Greeks call him Deucalion, the Chaldeans Noah, in whose time the great flood happened." It is the tradition of the Egyptians, as Diodorus testifies in his first book, that the universal deluge was that of Deucalion. Pliny says it reached as far as Italy, book 3. chap. 14. But to return to the trans- lation of names into other languages, there is a remarkable place in Plato's Critias concerning it. " Upon the entrance of this discourse, it may be necessary (says he) to premise the reason, lest you be sur- prised when you hear the names of barbarians in Greek. When So- lon put this relation into verse, he enquired into the signification of the names, and found that the first Egyptians, who wrote of these matters, translated them into their own language ; and he likewise searching out their true meaning, turned them into our language. " The words of Abydenus agree with those of Alexander the histo- rian, which Cyril has preserved in his forementioned first book a- gainst Julian. M After the death of Otiartes, his son Xisuthrus. reigned eighteen years ; in whose time, they say, the great deluge was. It is reported that Xisuthrus was preserved by Saturn's fore, telling 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 God is named by the Assy- rians, and other nations, from that particular star of the seven (to use Tacitus's words) by which mankind are governed, which is mo- ved in the highest orb, and with the greatest force : or certainly the Syriac word Vk //, which signifies God, was therefore translated Kpovo;, Kronos, by the Greek interpreters, because he was called Vx II by the Syrians. Philo Biblius, the interpreter of Sancunia- thon, hath these words : llus, who is called Saturn. He is quoted by Eusebius : in whom it immediately follows from the same Philo, that Kronos was the same the Phoenicians call Israel ; but the mis- take was in the transcriber, who put 'itrpunx for i\ 11, which many times amongst the Greek christians is the contraction of 'Jtrpecnk; whereas, Ik is, as we have observed, what the Syrians call b*X II, and the Hebrews bx El. (It ought not to be overlooked, that in this history, Deucalion, who was the same person as Noah, is called eivr,p trtfpx;, that is, nmK wx a man of the earth, that is, a husl/uHcl-rnart. See my notes upon Gen. is. 20. Lc Clcrc.) 44 Of the Truth of Book I. ria, * who mentions the dove that was sent out of the Ark ; and in Plutarch from the Greeks ; f and in Lu- cian, who says, that in Hierapolis of Syria, there was remaining a most ancient history of the Ark, and of the preserving a few not only of mankind, but also of other * Who mentions the dove, &c. -In his book where he inquires which have most cunning, water or land animals. ** They say Deu- calion's dove, which he sent out of the ark, discovered, at its re- turn, that the storms were abated, and the heavens clear." It is to be observed, both in this place of Plutarch's, and in that of Alex- ander the historian, as well as in the book of Nicolaus Damascenus, and the writers made use of by Theophilus Antiochenus in his third book, that the Greek word Xa/>vag 'Lamax, answers to ,the Hebrew word nan Tebah, and so Josephus translates it. f And in Lucian, &c. In his book concerning the goddess of Sy- ria, where having begun to treat of the very ancient temple of Hie- rapolis, he adds : " They say this temple was founded by Deucalion the Scythian, that Deucalion in whose days the flood of water hap- pened. 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 concerning the first race of men, they relate thus : they were very obstinate, and did very wicked things : and had no regard to oaths, had no hospitality or charity in them ; upon which account many calamities befel them. For, on a sudden, the earth sent forth abundance of water, great showers of rain fell, the rivers overflowed exceedingly, and the sea overspread the earth, so that all was turned into water, and every man perished ; Deucalion was only saved alive, to raise up another generation, because of his prudence and piety. And he was pre- served 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 receiv- ed 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 remained on the earth : This is the account the Greeks give of Deucalion. Now concerning what happened after- wards, there was a strange story related by the inhabitants of Hie- rapolis, of a great hole in the earth, in that country which received all the water ; after which Deucalion built an altar, and reared a temple to Juno, over the hole; I saw the hole myself; it is but a small one, under the temple, whether it was larger formerly I know not ; I am sure this which I saw, was but small. To preserve this sto- ry,, they performed this ceremony j twice every year water is brought Sect. XVI. The Christian Religion. 45 living creatures. The same history was extant also in * Molo, and in f Nicolaus Damascenus ; which latter names the Ark, which we find also in the History of Deu- calion in Apollodorus. And many Spaniards affirm, that in several % parts of America, as Cuba, Mechoacana, Ni- caraga, is preserved the memory of the Deluge, the sav- ing alive of animals, especially the raven and dove ; and the Deluge itself in that part called Golden Castile. § That remark of Pliny's, that Joppa was built before the Flood, discovers what part of the earth men inhabited be- fore the Flood. The place where the Ark rested after the Deluge || on the Gordyiean Mountains, is evident from from the sea into the temple ; and not only the priests, but all the people of Syria and Arabia fetch it ; many go, even from the river Euphrates as far as the sea to fetch water, which they pour out in the temple, and it goes into the hole, which, though it be but small, holds a vast quantity of water : When they do this, they say it was a rite instituted by Deucalion, in memory of that calamity, and his preservation. This is thtf ancient story of this temple." * In Molo, Ac. Eusebius relates his words in his ninth book of the Gospel Preparation, chap. 19. " At the deluge, the man and his children that escaped, came out of Armenia, being driven from his own country by the inhabitants, and having passed through the country between, went into the mountainous parts of Syria, which was then uninhabited." •f* Nicolaus Damascenus, &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 mountain in Armenia called Batis, en 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 reliques of the wood of which was preserved a great while ; I believe it was the same man that Moses the lawgiver of the Jews mentions in his history." To these writers we may add Jerom the Egyptian, who wrote the af- fairs of Phoenicia, and Mnaseus, mentioned by Josephus. And per- haps Eupolemus, which Eusebius quotes out of Alexander the his- torian, in his Gospel Preparation, Book 9. chap. 17. $ Parts of America, &c. See Josephus Acosta, and Antonius Her era. § That remark of Pliny's, &c. Book 5. chap. 13. Mela and Soli- mua agree with Pliny. Compare it with that which we have quo- ted out of Abydenus. || On the Gordyiean mountains, &c. Which Moses calls Ararath, the Chaldoean interpreters translated it Kardu; Josephus Gordicean; 46 Of the Truth of Book I. the constant tradition of the Armenians from all past ages down * to this very day. \ Japhet, the father of the Europeans, and from him Jon, or as they formerly, pronounced it, % Javon of the Greeks, and § Hammon of the Africans, are names to be seen in Mo9es ; and *mm »■ — ■■ — . ,»».... - . — ■ , ■ « ■- ■ , ■ -i i i mmmmtm m ■ ■ — — Cortius, Cordoean ; Strabo writes it Gordioean, book 17. and Pliny, book 6. and Ptolemoeus. (These\ and what follows in relation to the sacred geography and the founders of nations, since these of Grotius Were published, are with great pains and much more accuracy search- ed into by Sam. Bochart, in his sacred geography, which add weight to Grotius's arguments. Le Clcrc. * To this very day. &c. Theophilus Antiochenus says, in his third bpok, that the reliques of the ark were shewn in his time, and Epiphanius against the Nazarites ; " The reliques of Noah's ark are shewn at this time, in the religion of the Cordioeans :" And Chrysostom, in his oration of perfect love: and Isidore, book 14.. chap. 8. of his antiquities ; •' Ararath, a mountain in Armenia, on which histories testify the ark rested ; where at this day are to be seen some marks of the wood." We may add the words of Haiton | Armenian, chap. 19. " There is a mountain in Armenia, higher than any other in the whole world, which is commonly called Ara- rath, on the top of which mountain the ark first rested after the de- luge." See the Nubian geographer, and Benjamin's Itinerary. + Japhet, &c- It is the very same word ns s Japhcth ; for the very game letter s is by some pronounced like «r p, by others Q ph ; and the like difference is now preserved among the Germans and Dutch. Jerom upon Daniel has observed this of the Hebrew letter. X Javon, &c. For Wom ianies is often found amongst the ancient writers. The Persian in Aristophanes's Piay, called Acharnenses, pronounces it laivxv iaonan. Now it was a very ancient custom to put a Digamma between two vowels, which afterwards began to be wrote by a V, formerly thus F. In like manner that which was avu; ano.i, is now «wj aos, and k4t eos, ra.vui tanon, ra.u} taos, a Pea- cock ; Javen. Josephus says, the Iberians in Asia come from bin Thebal, in the neighbour- hood of whom Ptolemy places the city of Thabal, as preserving the marks of its ancient original. The city Mazaca, mentioned by him, comes from Yi?n Masach, which we find in Strabo, book 12. and in Pliny, book VI. 3. and in Ammeanus Marcellinus, book 20. Add to this the Moschi, mentioned by Strabo, book 11. and in the first and third book of Mela, whom Pliny calls Moschini, book VI. chap. 9. and we find in them and Pliny, the Moschiean mountains. Jo- sephus and others agree, that the Thracians were derived from Tiros, and the word itself shews it ; especially if we observe, that the Greek letter % x at first answered to the Syriac letter o *. as the place of it shews. Concerning those that are derived from yaStflSS Aschanaz, the place is corrupt in Josephus ; but without doubt As- cania, a part of Phrygia and Mysia, mentioned in Homer, conies from thence; concerning which see Strabo, book 12. and Pliny, book 5. chap. 32. The Ascanian lake, and the river flowing from it, we find in Strabo, book 14. and in Pliny's forecited fifth book, chap. 32. The Ascanian harbour is in Pliny, book 5. chap. 30. and the Asca- nian islands also, book 4. chap. 12. and book 5. chap. 31. Josephus says, the Paphlagonians are derived from Ripath, by some cal- led Riphatceans, where Mela, in his first book puts the Riphacians. The same Josephus tells us, that the ouoXus aioleis comes from nw'bK Alishah ; and the Jerusalem pai-aphrast agrees with him, in naming the Greeks Cohans, 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 w'tyTn Tarshlsh, 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 Khru\> Kittion, is derived from o'ro Chitim. 48 Of the Truth of Book I. The ^Ethiopians are called Chuseans by themselves, and their neigh- bours, from en Chush, now; as Josephus observed 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 Mirap in Philo Bihlius, is derived from d'iud Alitzraim ; those which the Greeks call Egyptians, being called by themselves and their neighbours Mesori, and themimeofone of their months is Mitnpi, Mesiri. Cedrenus calls the country itself Mirpu, and Josephus rightly conjectuies, that the river of Mauritania is derived from UTS Phut. Pliny mentions the same river, book 5. chap. 1. "Phut, and the neighbouring Phutensian country, is so called to this day." Jerom in his Hebrew traditions on Genesis, says, it is not far from Fesa, the name remaining even now. The }j?:o Chenaan in Moses, is contracted by Sanchumathon, and from him by Philo Biblius, into XvZ. Chna, you will find it in Eusebius' preparation, book 1. chap. 10. and the country is called so. Stephanus of cities, says, Chna was so called by the Phoenicians. And St Austin in his book of expositions on the Epistles to the Romans, says, in his time, if the country people that lived at Hippo were asked who they were, they answered, Ca- naanites. And in that place of Eupolemus, cited by Eusebius, prepar. IX. 17. the Canaanites are called Mestraimites. Ptolemy's Kegima in Arabia Fcelix is derived from Ruamah, by changing ]} into y g* as in Gomorrah, and other words. Josephus deduces the Sabeans, from MSD Saba, a known nation, whose chief city Stra- bo says, book 16. was Saba, where Josephus places the Sabateni, from nn2D Salatah ; there Pliny places the city Sobotale, book 6. chap. 28. The word o'nnb Lehabim, is not much different from the name of the Lybians; nor the word Q'nnB.i Nepha thim from Ne- pata, a city of .Ethiopia, mentioned by Pliny, book G. chap. 29. Nor Ptolemy's Nepata, or the Pharusi in Pliny, book 5. chap. 8. from o'D-iUS Phatstrashn, the same as Ptolemy's Phaurusians in ./Ethiopia. The city Sidon, famous in all poets and historians, comes from Tzidon. And Ptolemy's town Gorosa, from 'iwia Gergashi: And Area, a city of the Phoenicians, mentioned by Ptolemy and Pliny, book 5. chap. 18. from 'cpU ArkL And Aradus, an island mentioned in Strabo, book 16. and Pliny, book 5. chap. 20. and Pto- lemy in Syria from **mN Arodi; and Amachus of Arabia mentioned by Herodotus in his Euterpe and Thalia, from 'noil Hamathi ; and the Elymites, neighbours to the Medes, from oVy Eelim, mention- ed by Strabo, book 16. Pliny, book 5. chap. 26, and Livy, book 37. Their descendants in Phrygia are called Elymites by Athen- oeus, book 4. Every one knows, that the Assyrians are derived from ywx Ashur, as the Lydians are from *nb Lud ; from whence comes the Latin word Ludi. Those which by the Greeks are called Syrians, from the city *tijj Tzar, are called Aramites to this day from o*ix Aram. For y tz is sometimes translated r t, and some- times er s ; whence the city *iV? Tzur, which the Greeks call Tyre ; is by Ennius called Sarra, and by others Sina and Tina. Strabo, book 16. towards the end : " The poet mentions the Arimites, whom Sect. XVI. The Christian Religion. 49 Possidonius would have us to understand, not to be any part of Sy- ria, or Cilicia, or any other country, but Syria itself." And again* book 13. " Some mean Syrians by Arimites, who they now call Aramites." And in the first book : " For those we call Syrians, are by themselves called Aramites." The country Ausantis, men- tioned by the seventy in Job, is derived from Hutz. Aristceus calls it Austias. And the city Cholla, placed by Ptolemy in Syria, from Choi ; and the city Gindarus in Ptolemy, from Geher ; and the Gindaren people in Pliny, book 5. chap. 23. in Coclia-Syrise. And the mountains Masias, not far from Kisibus, mentioned by Strabo, book 11. and Ptolemy, in Mesopotamia, is derived from Mash. The names Joktan, and Hatzoramuth, and Holan, are represented by the Arabian geographers, under the names of Balsatjaktan, Hudra- muth, and Chaulan ; as the learned Capell observes. The river O- phar, and the people called Opharites, near Mceotis, Pliny, book vi. 7. if I mistake not retain the name 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. Arach in Aracca, placed by Ptolemy, in Susiana; from whence come the Araccean fields in Tibullus, as the famous Salma- sius, a man of vast reading observes. Acabene, a corruption of A- cadene, is derived from Achad, as is probably conjectured by Fran- ciscus Junius, a diligent interpreter of Scripture, who has obserred many of those things we have been speaking of, Chalnah is the town of Caunisus on the river Euphrates, whose name Ammianus tells us, in his twenty-third book, continued to his time. The land Senaar, is the Babylonian Senaas, in Hcesticeus Milesius, which place Josephus has preserved in his ancient history, book 1 . chap. 7. and in his Chronicon ; as has Eusebius in his Preparation. He wrote the affairs of Phoenicia ; whom also Stephens had read. Again y be- ing changed into y g t Ptolemy, from hence calls the mountain Sin- garus in Mesopotamia. And Pliny mentions the town Singara, book 5. chap. 24. and hence the Singaranoean country in Sextus Bu- fus, Nineveh is undoubtedly the Ninos of the Greeks contracted thus in Sardanapalus's Epitaphs : I who great Ninus rul'd am now but dust. The same we find in Theognis and Strabo, book 16. and Pliny, book 11. chap. 13. whose words are these. «* Ninus was built upon the river Tigris, towards the west, a beautiful city to behold." Lacan, book 3. " Happy Ninus as fame goes." The country Calachena has its name from the principal city Chala : Strabo, book 11. and af- terwards, in the beginning of book 16. Kesin is Hesaina in Ammi- anus, book 23. Sidon every one knows, nxp Azzah, is without doubt rendered Gaza in Palestine, by changing, as before, the letter p in- to yg : It is mentioned by Strabo, book 16. and Mela book 1. who calls it a large and well fortified town ; and Pliny, book 15. ch. 13. and book 6. chap. 28. and elsewhere. Sophira, is Heliopolis, a city of the Sipparians, in that place of Abydenus, now quoted. Sippara E 50 Of the Truth of Book I. attempt * to climb the Heavens ? f Diodorus Siculus,J is by Ptolemy placed in Mesopotamia. Ur is the Castle Ur, men- tioned by Ammianus, book 25. Caran is Carra, famous for the slaughter of the Crassi. * The attempt to climb the heavens, &c] See Homer, Odys. 30. and Ovid's Metamorphosis, book 1. The giants by report would heaven have storm'd. See also Virgil's first Georgic, and Lucan, book 7. It is a frequent way of speaking amongst all nations, to call those things which are raised above the common height, things reaching to Heaven, as we often find in Homer, and Deut. i. 29. and ix. 1. Josephus quotes one of the Sybils, I know not which, concerning the unaccountable building of that town ; the words are these : " When all men spoke the same language, some of them built a vast high tower, as if they would ascend up into heaven ; but the gods sent a wind, and over- threw the tower, and assigned to each a particular language ; and from hence the city of Babylon was so called." And Eusebius in his Preparation, book 9. chnp. 14. Cyril, book 1. against Julian, quotes these words out of Abydenus : some say, that the first men who sprung out of the earth, grew proud upon their great strength and bulk, and boasted that they could do more than the gods, and attempted to build a tower where Babylon now stands ; but when it came nigh the heavens, it was overthrown upon them by the gods, with the help of the winds, and the ruins are called Babylon. Men till then had but one language, but the gods divided it, and then began the war betwixt -Saturn and Titan." It is a false tradition of the Greeks, that Babylon was built by Semiramis, as Berosus tells us in his Chaldaics, and Josephus in his first book against Appion ; and the same error isTefuted by Julius Firmicus, out of Philo Bib- lius, and Dorotheus Sidonius. ' See also what Eusebius produces out of Eupolemus, concerning the giants and the tower, in his Gospel Preparat. book 20. chap. 17. + Diodorus Siculus, &c] Book 19. 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 dissertation added to the Pentateuch, concerning the burning of Sodom. Le Clcrc.) + Strabo, &c] Book 16. after the description of the lake Asphal- titis : "There are many signs of this country's being on fire : for about Masada they shew many cragged and burnt rocks, and in ma- ny places caverns' eaten in, and ground turned into ashes, drops of pitch falling from the rocks, and running waters stinking to a great distance, and their habitations overthrown ; which makes credible a report amongst the inhabitants, that formerly there were thirteen cities inhabited there, the chief of which was Sodom, so large as to Sect. XVI. The Christian Religion. 51 * Strabo, f Tacitus, J Tliny, || Solinus, speak of the be sixty furlongs round ; but by earthquakes and fire breaking out, and by'hot waters mixed with bitumen and brimstone, it became a lake as we now see it; the rocks took fire, some of the cities were swallowed up, and the others forsaken by those inhabitants that could flee away." * 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 burn- ing 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 flow- er, or grown to its proper bigness, vanishes like dust into nothing." f Pliny, &c] He describes the lake Asphaltitis, book 5. chap-. 16. and book 35. chap. 15. % Solinus, &c] In the 36th chap, of Salmanus' edition ; « At a good distance from Jerusalem, a dismal lake extends itself, which was struck by lightning, as appears from the black earth burnt to ashes. There were two towns there, one called Sodom the other Gomorrah ; the apples, that grow there, cannot be eaten, though they look as if they were ripe; for the outward skin incloses a kind of sooty ashes, which pressed by the least touch, flies out in smoke, and vanishes into fine dust." || Herodotus, &c] With some little mistake. The words are in his Euterpe: " Originally only the Colchians, and Egyptians, and ./Ethiopians were circumcised. For the Phoenicians and Syrians in Palestine, confess they learned it from the Egyptians. And the Syrians who dwell at* The.rmodoon, and on the Parthenian river, and the Macrons, their neighbours sav, thev learnt it of the Col- chians. For these are the only men that are circumcised, and in this particular agree with the Egyptians. But concerning the ./Ethi- opians and Egyptians, I cannot affirm positively, which learned it of the other." Josephus rightly observes, that none were circum- cised in Palestine Syria, but the Jews ; in the eighth book, chap* 11. of his ancient history, and first book against Appion. Concern- ing which Jews, Juvenal says, " They take off the foreskin;" and Tacitus, " that they instituted circumcising themselves, that they might be known by such " distinction :" See Strabo, book 17. But the Jews are so far from confessing this custom to be derived from the Egyptians, that, on the contrary, they openly declare, that the Egyptians learnt to be circumcised of Joseph. Neither were all the Egyptians circumcised, as all the Jews were, as we may see from the example of Appion, who was an Egyptian in Josephus. Hero- dotus undoubtedly put the Phoenicians for the Idumaeans ; as Aris- tophanes does in his play called the Birds, where he calls the Egyp- tians and Phoenicians, the circumcised Ammonius, of the difference 52 Of the Truth of Book I. burning; of Sodom. * Herodotus, •(• Diodorus, % Strabo, £ Philo Biblius, testify the ancient custom of circumci- sion, which is confirmed by those nations § descended from Abraham, not only Hebrews, but also |] Idumeans, of words, says, the Idumseans "were not originally Jews, but Phoe- nicians and Syrians.'' Those Ethiopians which were circumcised, were of the posterity of Keturah, as shall be observed afterwards. The Colchians and their neighbours were of the ten tribes that Salmanasar carried away, and from thence some came into Thrace. Thus the Scholiast on Aristophanes' s Acharnenses, says, " That the -' Nation of the Odomants is the same as the Thracians ; they are " said to be Jews." Where, by Jews, are to be understood, impro- perly, Hebrews, as is usual. From the ./Ethiopians, circumcision went across the sea into the new world, if it be true what is said of the rite's being found in many places of that world. (The learned dispute whether circumcision was instituted first amongst the Egyptians or amongst the Jews, concerning which see my notes upon Genesis xvii. 30. Le Clcrc.) * Diodorus, &c. Book i. of the Colchians : "That this Nation *' sprang from the Egyptians, appears from hence, that they are 44 circumcised after the manner of the Egyptians; which custom " remains amongst this colony, as it does amongst the Jews." Now since the Hebrews were of old circumcised, it no more follows from the Colchians being circumcised, that they sprang from the Egyp- tians, than that they sprang from the Hebrews, as we affirm they did. He tells us, book iii. that the Troglodites were circumcised, who were a part of the ^Ethiopians. ■f Strabo, &c. Book xvi. concerning the Troglodites, " Some of " these are circumcised, like the Egyptians." In the same book he ascribes circumcision to the Jews. £ Philo Biblius, &c. In the fable of Saturn, in Eusebius, book i. chap. 10. § Descended from Abraham, 8cc. To which Abraham, that the precept of circumcision was first of all given, Theodorus tells us in his poem upon the Jews ; out of which Eusebius has preserved these verses in his Gospel Preparation, book ix. chap. 22. He who from home the righteous Abraham brought, Commanded him and all his house, with knife To circumcise the foreskin. He obeyed. || Idumaeans, &c. So called from Esau, who is called Of i\ox.u\ix ; I do not know how this can be defended, that there should be just such a position of the stars upon every one's birth in Judea, that upon the eighth day they must be circumcised, made sore, wounded, lamed, and so inflamed, 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 circumcised when they are thirteen years old ; for so it is reported of them. Epiphanius, in his dispute against the Ebionites, lightly explains these Ismaelites to be the Saracens; for the Saracens always observed this custom, and the Turks had it from them, -j- And others, &c] Namely, those that descended from Keturah, concerning whom there is a famous place of Alexander the historian in Josephus, book i. chap. 16. which Eusebius quotes in his Gospel Preparation, book ix. chap. 20. Cleodemus the prophet, who is called Malehus, in his relation of the Jews, gives us the same history as Moses their lawgiver, viz. " That Abraham had many children by Keturah, to three of which he gave the names Afer, Asser, and Afra. Assyria is so called from Asser ; and from the other two, Afer, and Afra, the city Afra, and the country Africa is denominated. These fought with Hercules against Libya and Antaeus. Then Hercules married his daughter to Afra : he had a son of her, whose name was Heodorus, of whom was born Sophon, whence the Barbarians are cal- led Sophaces. Here the other names, through the fault of the tran- scribers, neither agree with Moses, nor with the books of Josephus and Eusebius, as we have them now. But A.oyv*hi hulogenes, as.it is quoted out of Aristobulns, by Eusebius, in his Gospel Preparation, bock xiii. chap. 12. bids us' read vhyws bom of ike tcatcr. So that the verses are thus ; So was it said of old, so he commands Who's born of water, who received from God The double tables of the moral law. The ancient writer of the Orphic versos, whoever he was, added these after he had said there was but one God to be worshipped, who was the Creator and Governor of the world. . •f Poiemon, <£c] He seems to have lived in the time of Polemon Epiphanes ; concerning which see that very useful book of the famous Gerard Vossius, of the Greek historians. Afrieanus says, the Greek histories were wrote by him ; which is the same book Athenceus calls F,k?.s3ixov. His words are these : In the reign of Apis, the son of Phoroneus, part of the Egyptian army went out of Egypt, and dwelt in Svria, called Palestine, not far from Arabia. As Afrieanus pre- served the place of Polemon, so Eusebius in his Chronology, preserved that of Afrieanus. + And several things, £c] The places are in Josephus against Appion with abundance of falsities, as coming from people who hated the Jews ; and from hence Tacitus took his account of them. But it appears from all these compared together, that the Hebrews des- cended from the Assyrians, and possessing a great part of Egypt, led the life of shepherds ; but afterwards being burthened with hard labour, they came out of Egypt, under the command of Moses, some of the Egyptians accompanying them, and went through the coun- try of the Arabians into Palestine Syria, and there set up rites con- trary to those of the Egyptians. But Josephus in that learned book has wonderfully shown how the Egyptian writers, in the falsities which they have here and there mixt with this history, differ with one another, and some with themselves, and how many ages the books of Moses exceed theirs in antiquity. § Who had so many enemies, $ c. From whom they went away by force; whose rites the Jews abolished. Concerning the implac- able hatred of the Egyptians against the Jews, see Philo against Flaccus, and in his embassy ; and Josephus in each book against Ap- pion. Sect. XVI. The Christian Religion. 57 enemies, not only of the Egyptians, but also of many other nations, as the * Idumaeans, -f* Arabians, and J Phoenicians,) would venture to relate any thing- concern- ing the creation of the world, or the original of things, which could be confuted by more antient writings, or was contradictory to the antient 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 || Strabo, Pliny, * The Idumseans, &c. Who possessed the ancient hatred be- tween Jacob and Esau, which was increased from a new cause, when the Idumseans denied the Hebrews a passage, Numb. xx. 14. + Arabians, &c. Those I mean, tbat descended from Ishmael. £ Phoenicians, &c. Namely the Canaaintes, and the neighbour- ing nations, who had continual wars with the Hebrews. § Diodorus Siculus, &c. In his first 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 'I*** Jao. Where, by 'law, /«o, he means, Jehovah, which was so pro- nounced by the oracles, and in the Orphic verses mentioned by the Antients, and by the Basilidian Hereticks, and other Gnosticks. — . The same name the Tyrions, as we learn from Philo Byblius, pro- nounced 'livu/ Icno, others laou, as we see hi Clemens Alexandrinus. The Samaritans pronounced it, laSxt labai, as we read in Theodoret ; for some of the eastern people added to the same words some one vowel, and some another ; from whence it is that there is such difference in the proper names in the Old Testament. Philo rightly observes, that by this word, Existence is signified. Besides Diodorus, one of those who make mention of Moses, the exhortation of the Greeks, which is ascribed to Justin, names Appion, Ptolemy on Mendesius, Hellani- cus, Philochorus, Castor, Thalius, Alexander the historian; and Cyril mentions some of them in his first book against Julian. || Strabo, &e. The place is in the sixteenth book, where he thinks that Moses was an Egyptian Priest ; which he had from the Egyp- tian writers, as appears in Josephus ; afterwards he adds his own opi- nion, which has some mistakes in it. Many who worshipped the Deity, agreed with him (Moses,) for he both said and taught ; that the Egyptians did not rightly conceive of God, when they likened him to wild beasts and cattle ; nor the Lybians, nor the Greeks, in resembling him by a human shape ; for God is no other than that universe which surrounds us, the earth, and the sea, and the heaven, and the world, and the nature of all things, as they are called by us. Who (says he) that has any understanding would presume to form any Image like to those things that are about us ? Where- 58 Of the Truth of Book I. * Tacitus,-f- and after them| Dionysius Longinus, (con- cerning' loftiness of speech,) makes mention of Moses. § fore we ought to lay aside all carved Images, and worship him in the innermost part of a temple worthy of him, without any figure He adds, that this was the opinion of good men ; He adds also, that sacred rites were instituted by him, which were not burthensome for their costliness, nor hateful, as proceeding from madness. He men- tions circumcision, the meats that were forbidden, and the like ; and after he had shown that man was naturally desirous of civil society, he telis us, that it is promoted by divine and human precepts, but more effectually by divine. * Plirty, <|c. Book xxx. Chap. i. There is another party of Magicians which sprung from Moses. And Jevenal ; They learn, and keep, and fear the Jewish Law, Which Moses in his sacred Volume gave. •f Tacitus, ike. Hist. v. "Where, according to the Egyptian a= bles, Moses is called one of those that were banished. X Dionysius Longinus, &c. He lived in the time of Aurelian the Emperor, a favourite of Zenobia, Queen of the Palmyrians. In his book of the lofty way of speaking, after he had said, that they who speak of God, ought to take care to represent him, as great and pure, and without mixture : He adds, thus does he who gave laws to the Jews, who was an extraordinary man, who conceived and spoke wor- thdy of the power of God, when he writes in the beginning of his. laws, God spake : "What ? let there be light, and there was light :. Let there be earth, and it was so. Chalcidius took many things out of Moses, of whom he speaks thus. Moses was the wisest of men, who, as they say, was enlivened, not by human Eloquence, but by- Divine Inspiration. § Besides the Talmudists, 6Lc. In the j;emara, in the title, con- cerning oblations, and the chapter, all the oblations of the syna- gogue. To which add the Tanchuma or Ilmedenu. Mention is there made of the chief of Pharaoh's magicians, and their discourse with Moses, is related. And also Numenius, book iii. concern- ing the Jews ; Eusebius quotes his words, book viii. chap. 8. Af- terwards 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 multitude of the Egyptians to contend with Musreus the lead- er of the Jews, a man rery powerful with God by prayers ; and they seemed to be able to repei those sore calamities which were brought upon Egypt by Musa?us. "Where Moses is called Musreus, a word very near it, as is customary with the Greeks ; as others called Jesus, Jason ; and Saul, Paul Origen against Celsus refers us tu the same . Sect. XVI. Christian Religion. 59 Beside the Talmudists,* Pliny, and *J* Apuleius, speak of Jamnes and Mambres, who resisted Moses in Egypt. I Some things there are in other writings and many things amongst the ± Pythagoreans, about the Jaw and — — — ■■ II M l . ■■■ .! ■ !■»! ■ «■»■■■■■ ■! . I I WJ, » M > ■ ■■■ ■ II ■ -■. ■ ■■ ■ ■■I . ■ .— place of Numenius. Artapanus in the same Eusebius, book ix. c. 27. calls them the Priests of Memphis, who were commanded by the king to be put to death, if they did not do things equal to Moses. * Pliny, &c. In the forecited place. -f- Apuleius, <£c. In his second Apologetick. X Somethings there are, &c. As in Strabo, Tac'tus, and Theo- phrastus, quoted by Porphyry in his second book against eating liv- ing creatures, where he treats of priests and burnt-offerings ; and in the fourth book of the same work, where he speaks of fishes and other living creatures that were forbidden to be eaten. See the place of Heeateus in Josephus's first book against Appion and in Eusebius's Preparation, book ix. chap. 4. You hare the law of avoid- ing the customs of strange nations in Justin's and Tacitus's histo- ries ; of not eating swines flesh, in Tacitus, Juvenal, Plutarch's sympos. iv. and Macrobius from the antients. In the same place of Plutarch you will find mention of the Levites, and the pitching of the Tabernacle. § Pythagoreans, <£c, Ilermippus in the life of Pythagoras, quot- ed by Josephus against Appion, book ii. These things he said and did, imitating the opinions of the Jews and Thracians, and transfer- ring them to himself; for truly this man took many things into his own Philosophy from the Jewish laws. To abstain from creatures that die of themselves, is put amongst the precepts of Phy thagoras, by Hierocles, and Porphyry in his epistle to Anebo, and iEiian book iv. that is, out of Levit. iv. 15. and Deut. xiv. 21. Thou shalt not ingrave the figure of God on a ring, that is taken out of Pythogoras, in Malchus's or Porphyry's exhortation to philosophy, and in Diogenes Eaertius ; and this from the Second Commandment. Take not away that which thou didst not place, Josephus in his second book against Appion, put against 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 Deuteronomy xx, 19; the foremen tioned Hermippus ascribes thus to Pythagoras. Not to pass by a place where an Ass was set upon his knees. The foun- dation of which is the story in Numb. xxii. 27. Porphyry acknow- ledges that Plato took many things from the Hebrews, as Theodoret observes in his first discourse against the Greeks, ifou will see part of them in Eusebius' Preparation. I suspect that Hermippus, or Josephus instead of Jews, should have said Ideans, that is, the Priests of Jupiter Idauis in Crete, whom Pythagoras envied. See Sir John Marsham's collection of these in his tenth age of the Egyp- tian affairs, Le Clerk. 60 Of the Truth of Book t rites given by Moses. * Strabo and Justin, out of Tar- gus, remarkably testify concerning the religion and right- eousness of the antient Jews ; so that there seems to be no need of mentioning what is found, or has formerly been found of Joshua and others, agreeable to the He- brew books ; 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 the hand of God ; which is the principal thing here aimed at. Now that the miracles of later date, such as those of •{■ Elijah, Elishah and others, should not be counterfeit, there is this further argument ; that in those times Judaea was become more known, and because of the difference of re- ligion, 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 J * Strabo and Justin, &c. Strabo in hisxivth book, after the his- tory 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 Justin says thus, book xxxvi. chap. 2. Whose righteousness (viz. the kings and priests) mixed with re- ligion, increased beyond belief. Aristotle also (witness Clearchus in his second book of sleep, which Josephus transcribed (gives a charac- ter of a Jew whom he had seen, for his wisdom and learning Taci- tus, amongst his many falsities, says this one truth, that the Jews worshipped that supreme and eternal being, who was Immutable, and could not perish ; that is, God, (as Dion Cassius speaks, treating of the same Jews) who is ineffable and invisible f Elijah, &c. Concerning whose prophecy, Eusebius says, Prep. book ix. chap. 30. that Eupolemus wrote a book. In the 39th chap- ter of the same book, Eusebius quotes a place of his concerning the prophecies of Jeremiah. J Lycophron, &c. The verses are these : Of that three nighted Lyon, whom of old Triton's fierce dog with furious Jaws devour'd, Within whose bowels, tearing his liver He rolled, burning with heat, though without fire, His head with drops of sweat bedew 'd all o'er. Sect. XVI, The Christian Religion, 6 1 Lycophron, and iEneas Gaza?us, only under the name Herculus ; to advance whose fame every thing that 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-f* that there were some men inspired by the divine spirit a- mongst the Jews, and £ that fire descended from heaven, and consumed the sacrifices of Moses and Elias. And here it is worthy of observation, that there is not only very § severe punishments threatened amongst the He brews, to any who should falsely assume the gift of pro- phecy ; ]| but very many kings, who by that means might have procured great authority to themselves ; and many learned men, ^J such as Esdras and others, dared not to assume this honour to themselves ; ** nay, some ages be- Upon which place Tzetses says, * because he was three diu-s with- in the whale.' And iEneas Gazceus in Theophrastus. According to the story of Hercules, who was saved by a whale's swallowing him up, when the ship in which he sailed was wrecked. * Tacitus, &c. And Servius, as Varro and Verrias Flaccus af- firm. f That there were some, &c. Book iii. in Gyrill. £ That fire descended, cf c. Julian, in the xth book of Cyrill. — . « Ye refuse to brin^ Sacrifices to the Altar and offer them, because the fire does not descend from Heaven and consume the Sacrifices, as it did in Moses's time, this happened once to Moses, aim again long after to Elijah the Tishbite.' See what follows concerning the fire from heaven. Cyprian in iii of his testimonies says, ' That in the Sacrifices, all those that God accepted of, fire came dowti from hea- ven, and consumed all things Sacrificed.' Menander also in his Phoenician history, mentions that great draught, which happened in the time of Elias, that is, when Ithobalus reigned amongst the Ty- rians. See Josephus in his ancient history, book viii. chap. 7. § Severe punishments, §c. See Deut. xiii. 5. xviii. 20, and the following. || But very many kings, £c. Nobody dared to do it after David «[ Such as Esdras, &c. The Hebrews used to remark upon those times, ' Hitherto the Prophets, now begin the Wise Men.' ** Nay, some ages before Christ's time, &c. Therefore in the FG 62 Of the Truth of Book L fore Christ's time, nobody dared do it. Much less could so many thousand people be imposed upon, in avouching a consent and public miracle, I mean * that of the oracle, t which shined on the High Priest's breast, which is so firmly believed by all the Jews to have remained till the first book of Maccabees, iv, 46. we read, that the stones of the Altar which were defiled were laid aside, ' until there should come a pro- phet to shew what should be done with them.' And in the ixth chap. ver. 27. of the same book, so was there great affliction in Israel the like whereof had never been since the time that there were no prophets amongst them. The same we find in the Talmud, in the title concerning the council. * That of the oracle, $-c. See Exodus xxviii. 30. Levit. viii. 8 — Numb, xxvii. 21. Deut. xxxiii. 8. 1 Sam. xxi. 11. xxii. 10, 23, 25. xxiii. 2, 5, 9, 10, 11, 12, xxviii. 6. Add Nehem. vii. 65. And Josephus's book iii. 9. This is what is meant by the words i^urnrv) tnXuv, " the consulting (an oracle) where you will have an answer as clear as light itself." In the Son of Sirach, xxxiii. 4. For the word S«Xa , clear, answers to the Hebrew n*Yix Cfrim, and so the seventy translate it in the forecited places, Numb, xxvii, 21. 1 Sam. xxviii. 26. and elsewhere lt?\a;tv, making dear, as Exodus xxviii. 26. Lev. viii. 8. They also translate D'-ftn Thumim, a\v4uav Truth, the Egyptians imitated this, just as children do men. Diod- orus, book 1. relating the affairs of the Egyptians, describes the chief judge having hung truth about his neck. And again after- wards. * The king commands that all things necessary and fitting should be provided for the subsistence of the judges, and that the chief judge should have great plenty. This man carries about his neck an image of precious stones, hanging on a golden chain, which they call truth, then they begin to hear cases, and when the chief judge has fixed this image of truth.' And iElian, book xiv. chap. 21. of his various history 4 The judges in old time amongst the Egyptians, were Priests, the oldest of which was chief Priest, who judged every one; and he ought to be a very just man, and one that spared nobody. He wore an ornament about his neck, made of Sapphire stone, which was called truth.' The Babylonish Gemara, ch. 1. of the book called Joma, says, that some things in the first temple were wanting in the second, as the Ark with the Mercy Seat, and the Cherubims,'the fire comingfrom heaven, the Shechinah, the Holy Ghost, and the Urim and Thumim. •j- Which shined on the High Priest's breast, $c. This is a con- jecture of the Rabbins, without any foundation from Scripture. It is much more credible, that the Priest pronounced the oracle with his mouth. See our observations .on Exod. xxviii. 30. Numbers xxvii. 31. Le.Clerc. Sect. XVII. The Christian Religion. 63 destruction of the first temple, that their ancestors must of necessity be well assured to the truth of it. Sect. XVII. The same proved also from Predictions. There is another argument to prove the providence of God, very like to this of miracles, and no less power- ful, drawn from the foretelling of future events, which was very often and very expressly done amongst the Hebrews ; such as the * man's being childless who should rebuild Jericho ; the destroying the altar of Uethel, by king Josiah by name, ■{* above three hundred years before it came to pass ; so also Isaiah foretold the j very name and principal acts of Cyrus ; and Jeremiah the event of the siege of Jerusalem, after it was surrounded by the Chaldaeans ; and Daniel § the translation of the empire from the Assyrians, to the Medes and Persians, and || from them to Alexander of Macedon, *[f whose suc- cessors to part of his kingdom were to be the posterity of Lagus and Seleucus, and what evils the Hebrews should undergo from all these, particularly ** the famous * The man's being childless, &c. Compare Josh, vi, 26. with 1 Kings xvi. 34. f Above three hundred years, &c. CCCLXI. as Josephus thinks in his antient history, book x. ch. 5. £ The very name, &c. Chap, xxxvii. xxxviii. for the fulfil- ling, see chap, xxxix. and Hi. Eusebius book ix. ch. 39, of his Prse- par. brings a testimony out of Eupolemus, both of the prophecy and the fulfilling of it. § The translation of the empire, &c. Daniel i. 3?, 39. v. 28. vii, 5. viii. 3, 20. x. 20, xi. 2. J] From them to Alexander, &c. In the forecited, chap. ii. 32. and '30. vii. 6. viii. 5, 6, 7, 8, 21. x. 23. xi. 3, 4. % Whose successors, &c. Chap. i. 33, 40. vii. 7, 19 23, 24. viii, 22. x. 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, IG, 17, 18, 19, 20. •• The famous Antiochus. &c. vii. 8, 11, 20, 24, 25. viii. 9, 10, 11, 12, 13, 14, 23, 2t, 25, 2G, xi. 21, 22, 23, 24, 25, 26, 27, 28. 29, 30, 31, 32, 33, 31, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45. xii. 1 3 64 Of the Truth of Book I. Antiochus, so very plainly,* that Porphyry, who com- pared the Gra?cian 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 concerning the one, than there was amongst the Romans concerning the other. To all which may be added the many and express ora- cles -f* amongst those of Mexico and Peru, which fore- told the coming of the Spaniards into those parts, and the calamities that would follow. And by other Arguments. J To this may be referred very many dreams exactly agreeing with the events, which both as to themselves and their causes, were so utterly unknown to those that dreamed them, that they cannot without great shame- lessness be attributed to natural causes ; of which kind the best writers afford us eminent examples. § Tertullian 2, 3, 11, Josephus explains these places as we do, book x. chap 12. and book xii. ch. 11, and book 1, ch, 1, of his Jewish war. Chrysos- toru ii. against the Jews ; making' use of the testimony of Josephus, and Polychronius, and other Greek writers. * That Porphyry, &c. See Jerom upon Daniel throughout. •f Amongst those of Mexico, $e. (Garcilazzo de la Vega) Inca* Acoste, Herrera, and others, relate strange things of these Oracles. ♦See Peter Cieza. Tome ii. of the Indian affairs. $ To this may be referred, &c. What is here said, does not so j ouch prove the existence of God, who takes care of the affairs of men ; as that there are present with them some invisible beings, more powerful than men, which whoever believes, will easily believe that there is a God. For there is no necessity that all things which come to pass different from the common course of nature, should be as- cribed to God himself; as if whatever cannot be effected by men, or the power of corporeal things, must be done by him himself, he Clerc. § Tertullian has made a collection, <§-c. Chap. xlvi. where he re- lates the remarkable dreams of Astyages, of Philip of Macedon. <: f Sect. XVII. The Christian Religion. (35 has made a collection of them in his book of the soul ; and * ghosts have not only been seen, but also heard to speak, as we are told by those historians who have been far from superstitious credulity ; and by witnesses in our own age, who lived in Sina, Mexico, and other parts of America ; neither ought we to pass by *(* that common the Himerrean woman, of Load ice, of M ithridates, of Illyrlan Bala- ris, of M. Tully, of Artorius, of the daughter of Pol v crates, Samius, whom Cicero calls his nurse, of Cleonomus Picta, of Sophocles, of Neoptolemus the Tragedian. Some of theee we find in Valerius Maximus, book 1 chap. 7. besides that of Calpurnia concerning Caesar, of P. Decius and T. Manlius the Consuls, T. Atinius, M. Tully in his banishment, Hannibal, Alexander the great, Simonides Craesus, the mother of Dionysius the tyrant, C. Sempronius Grac- chus, Cassius of Parmenia, Aterius llufus the Roman knight, Ha- milcar the Carthaginian, Aicibiades the Athenian, and a certain Arcadian. There are many remarkable things in Tully 's books of divination; neither ought we to forget that of Pliny, bock xxv. chap. 2. concerning the mother of one that was fighting in Lusita- nia. And also those of Antigonus and Artucules,.who was the first of the race of the Osmanidse in the Lipsian Monita, book i. chap. 5. and others collected by the industrials Theodore ijuinger, vol. v. book iv. the title of which is concerning dreams. • And ghosts have not only, &c. See Plutarch in the life of Dion and Brutus, and Appion of the same Brutus in the fourth of his Ci- villa, and Florus, book iv. chap 7. add to these Tacitus concerning Curtius Rufus, annal xi. which same history is in Pliny, epist. xxvi. book vii. together with another, concerning that which that wise and courageous philosopher Athenodorus saw at Athens. And those in Valerius Maximus, book i. chap. 8. especially that of Cassius the Epicursean, who was frighted With the sight of Csesar whom he had killed ; which is in Lipsius, book i. chap. v. 5. of his Warnings. Many such histories are collected by Chrysippus, Plutarch in his book of the soul, and Numenius in his second book of the Soul's Im- mortality, mentioned by Origen in his fifth bookjagainst Celsus. ■f That common method, &c. See the testimonies of this matter collected by Francis Juret, upon the 74th epistle of Ivon bishop of Chartres. Sophoele's Antigone tells us how old this is, where the Thseban relations of Oedipus speak thus. We are prepared with hands to touch the iron And snatch the fire, or to invoke the gods, That we are innocent and did not do it. Which we learn also from the report of Strabo, book v. and Pli- ny's natural hist, book vii. chap. 2. and Servius upon Virgil's xith ./Enead. Also these things which were seen of old in Feronia's 3 66 Of the Truth of Book I. method of examining persons' innocence by walking over red-hot ploughshares, viz. fire-ordeal, mentioned in so many histories of the German nation, and their \ery laws. Sect. XVIII. The Objection of Miracles not being seen now, answered. Neither is there any reason why any one should ob- ject against what has been said, because no such mira- cles are seen now, nor no such predictions 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 for- bears 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 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. Judea ; 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. grove upon the mountain Socrate. To these things which happen- ed contrary to the common course of nature, we may add, I think, those we find made us 2 of to preseve mens bodies from being wounded by arrows. . See also the certain testimonies, concerning those who have spoke after their tongues were cut out for the sake of religion, such as Justinian, book i. ch. of the Praetorian office of a Praefect in Aprica. Procopius in the 1st of his Vandalicks. Vic- tor Vicensis in his book of persecutions, and JEnezs Gaza in Theo= phrastus. Sect. XIX. The Christian Religion. &' Sect. XIX. And of there being so much Wick- edness. Some men are apt to doubt of a Divine Providence, because they see so much wickedness practised, that the world is in a manner overwhelmed with it like a deluge. Which they contend should be the business of Divine Providence, if there were any, to hinder or sup- press. 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 immuta- ble goodness) * it was not fit that he should put such a restraint upon evil actions, as was inconsistent with this liberty. But whatever means of hindering them, were not repugnant to such liberty ; as establishing and pro- rnulging a law, external and internal warnings, together with threatenings and promises ; none of these were * It was not fit, &c Thus Tertullian against Marcion ii. An entire liberty of the will, is granted him either way that he may always appear to be master of himself, by doing of his own accord that which is good, and avoiding of his own accord that whieh is evil. Because man, who is in other respects subject to the determination of God, ought to do that which is just out of the good pleasure of his own free will. But neither the wages of that which is good or evil, can justly be paid to him who is found to be good or evil out of ne- cessity, and not out of choice. And for this reason was the law ap- pointed, not to exclude but to prove liberty, by voluntarily perform- ing obedience to it, or by voluntarily transgressing it, so that in either event the liberty of the will is manifest. And again after- wards. Then the consequence would have been, that God would have withdrawn that liberty which was once granted to man : that is would have retained within himself his fore-knowledge and exceed- ing power, whereby he could have interposed to hinder man from falling into danger, by attempting to make an ill use of his liberty. For if he had interposed he would then have taken away that liber- ty which his reason and goodness had allowed them. Origen in his ivth book against Celsus, handles this matter, as he uses to do others, very learnedly : where amongst other things, he says, that you de- stroy the nature of virtue, if you take away liberty. 68 Of the Truth of Book I. neglected by God : neither would he suffer the effects of wickedness to spread to the furthest : so that govern- ment was never utterly subverted, nor the knowledge of the divine laws entirely extinguished. And even those crimes that were permitted, as we hinted before, were not without their advantages, when made use of either to punish those who were equally wicked, or to chas- tise those who were slipt out of the way of virtue, or else to procure some eminent example of patience and constancy in those who had made, a great progress in virtue, "j* Lastly, even they themselves whose crimes seemed to be overlooked for a time, were for the most part punished 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 opp?~ess 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 infam- ous death ; we must not presently from hence conclude against the Divine Providence, which, as we have before observed, is established by such strong arguments ; but rather, with the wisest men, draw this following Infer- ence : Sect. XXI. This may he 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 • Lastly, even they themselves, <£c. Concerning this whole mat- ter, see the note at sect. viiL Sect. XXII. The Christian Religion. 69 in the mean time ; we ought to expect a judgment after this life, lest either remarkable wickedness should con- •tinue unpunished, or eminent virtue go unrewarded and fail of happiness. Sect. XXII. Which is confir mcd by Tradition, In * order to establish this, we must first show that souls remain after they are separated from their bodies; which is a most ancient tradition, derived from our first parents (whence else could it come ?) to almost all civi- lized people; as appears f from Homers verses, "j; and from the philosophers, not only the Greeks, but also the ancient Gauls § which were called Druids, || and the Indians called Brachmans, and from those things which many writers have related ^[ concerning the Kgyptians * In order to establish this, &c. Whoever has a mind to read this argument more largely handled, I refer him to Chrysostom on 1 Cor. chap. 15. and to his Ethick's Tome vi. against those who say that human affairs are regulated by Demons : and to his ivth discourse upon providence. f From Homer's Verses, &c. Especially in that part called vixvia concerning those that are departed : To which may be added the like in Virgil, in Seneca's CEdipus, Lucan, Statins, and that in Samuel, 1 Sam. xxviii. X And from the Philosophers, &c. Pherecydes, Phythagoras and Plato, and all the disciples of them. To these Justin adds Empe- docles, and many oracles in his 2d Apologetick ; and Theodoret adds Anaxaaroras and Xenocrates. § Which were called Druids, &c. These taught that souls did not die. See Csesar book vi. of the war with the Gauls, and Strabo book iv of the same. These and others say, that souls are incor- ruptible: (see also Lucan, book i. 455.) || And from the Indians called Brachmans, &c Whose opinion Straba explains to us thus, book xv. " We are to think of this lite, as of " the state of a child before it be born, and of death as a birth of " that which is truly life and happiness to wise men. See also a re- markable place concerning this matter, in Porphyry's ivth book against eating living creatures. ^[ Concerning the Egyptians, &c. Herodotus in his Euterpe says, that it was the opinion of the Egyptians, that the soul of* man was 70 Of the Truth of Book I. *and Thracians, and also by the Germans. And more- over concerning a Divine Judgment after this life, we find many things extant, not only among the Greeks, fbut also among the Egyptians J and Indians, as Stra- bo, Diogenes Laertius and§ Plutarch tell us: to which we may add a tradition that the world should be burnt, which was found of old || in Hystaspes and the Sybils, immortal. The same is reported of them by Diogenes Loertius, in his preface, and by Tacitus book v. of his history of the Jews. They buried rather than burnt their bodies, after the manner of the "Egyptians : they having the same regard and persuasion concerning the dead. See Diodorus Siculus, concerning the soul of Osiris ; and Servius on the vith /Enead, most of which is taken from the Egypt- ians. * And Thracians, Sec. See again here the places of Hermippus, concerning Pythagoras, which we before quoted out of Josephus. Mela, book ii. concerning the Thracians, says, some think that the souls of those who die, return again ; others, that though they da not return, yet they do not die, but go to a more happy place. And Solinus concerning the same, ch. 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 funerals with great joy, mentioned by these writers, and by Va- lerius 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 of the Hebrews of old came out of Thrace. ■f But also amongst the Egyptians, &c. Diodorus Siculus, book i. says, that what Orpheus delivered concerning souls departed, was taken from the Egyptians. Repeat what we now quoted out of Ta- citus. '£ And Indians, &c. Amongst the opinions of whom, Strabobook xv, reckoned one concerning the judgments that are exercised amongst the souls departed. § And Plutarch, &c. Concerning those whose punishment is de- ferred by the Gods, and concerning the face of the moon's orb. See a famous place of his, quoted by Eusebius, book xi. ch. 38, of his Gospel Preparat. out of the dialogue concerning the soul. || In Hystaspes and the Sybils, #c. See Justin's 2d apologetic k, and Clemen's, Strome vi. whence is quoted that from the Tragce- dian. For aertainly the day will come 'twill come, When the gilded 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 3 Sect. XXII. The Christian Religion. 71 and now also * in Ovid andf Lucan, and amongst \ the Indians in &iam ; a token of which, is the sun's ap- proaching nearer to the earth, § observed by astrono- mers. So likewise upon the first into the Canary is- lands and America, and other distant places, the same opinion, concerning souls and judgment, was found there. The water of the deep shall turn to smoke, The earth shall cease to nourish trees ; the air, Instead of bearing up the birds, shall burn. * Ovid, &c] Metamorphoses, book I. For he remembered 'twas by Fate decreed To future times, that sea, and earth and heaven Should burn, and this vast frame of nature frail. *}• And Lucan, $-c.] book I. So when this frame of nature is dissolv'd, And the last hours 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 uncle Seneca, in the * nd of his book ©f Murcia: "the stars shall run upon each other; and every thing being on a flame, that, which now shines regularly, shall then burn in one fire." % The Indians in Siam, &c] See Ferdinand Mendesius. § Observed by Astronomers, &c] See Copernicus's revolutions, book iii. chap. 16. Joachim Ilhceticus on Copernicus, and Gemma Frisius. See also Ptolemy, book iii. chap. 4. of his Mathematical Syntax. That the world is not now upheld by that power it was for- merly, as itself declares ; " and that its ruin is evidenced, by the proof, how the things in it fail," says Cyprian to Demetrius. The earth is nearer to the sun in its perihelions, that is, when it is in the extreme parts of the lesser axis of its parabola, though the earth always approaches at the same distances ; yet it is manifest from hence, that at the will of God, it may approach still nearer, and if it so pleases him, be set on fire by the sun, as it happens to comets. Le Clcrc. " It were to be wished that the learned remarker had left out this and some other notes of this kind, unless he had studied such sort of things more." 72 Of the Truth of Book I. Sect. XXIII. And no way repugnant to reason. * Neither can we find any argument drawn from nature, which overthrows this ancient and extensive * Neither can we find any argument, &c] This matter might be handled more exactly, and upon better principles of philosophy, if our room would allow it. 1. We ought to define what we mean by the Death of the Soul, which would happen, if either the sub- stance 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 facul- ties; 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 putre- fied; the like to which befals brute creatures. 2. It cannot be proved that the substance of the soul perishes: For bodies are not entirely destroyed, but only divided, and their parts separated from each other. Neither can any man prove, that the soul ceases to think, which is the life of the soul, after the death of the man ; for it does not follow that when the bodv is destroyed, the mind is des- troyed too, it having never yet been proved, that it is a material substance. 3. Nor has the contrary yet been made appear, by certain philosophic arguments, drawn from the nature of the soul ; because we are ignorant of it. It is true indeed, that the soul is not, by its own nature, reduced to nothing ; neither is the body ; this must be done by the particular act of their Creator. But it may possibly be without any thought or memory ; which state, as I be- fore said, may be called the death of it. But, 4, If the soul, after the dissolution of the body, should remain for ever in that state, and never return to its thought or memory again, then there can be no account given of divine providence, which has been proved to be by the foregoing arguments. God's goodness and justice, the love of virtue, and hatred to vice, which every one acknowledges in him, would be only empty names ; if he should confine his bene- fits to the short and fading good things of this life, and make no distinction betwixt virtue and vice ; both good and bad men equal* ly perishing for ever, without seeing in this life any rewards or punishments dispensed to those who have done well or ill : And hereby God will cease to be God, that is the most perfect being ; which, if we take away, we cannot give any account of almost any other thing, as 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 reserved for rewards or punishments in another life. But this requires further enlargement. Le Clerc. The proof of the soul's immortality, drawn from the con- sideration 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. Sect. XXIII. The Christian Religion, 73 tradition : For all those things which seem to us to be destroyed, are either destroyed by the opposition of something- more powerful than themselves, as cold is destroyed by the greater force of heat ; or by taking- away the subject upon which they depend, as the mag- nitude of a glass, by breaking it ; or by the defect of the efficient cause, as light by the absence of the sun. But none of these can be applied to the mind ; not the first, because nothing can be conceived contrary to the mind ; nay, such is the peculiar nature of it, that it is capable equally and at the same time, of con- trary things in its own, that is, in an intellectual n an- ner. Not the second, because 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, -f Also the powers of the body suf- fer by the too great power of the things which are the objects of them, as sight by the light of the sun. % • For if there were any, &c] That there is none, Aristotle proves very well from old men, book 1. chap. 4. concerning the soul. Also book 3. chap. 4. he commends Anaxagoras, for saying, that the mind was simple and unmixt, that it might distinguish other things. •j- Also the powers of the body, &c ] Aristotle, book 3. 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 of such sensation is too strong ; that is, where the sound is too loud, there is no sound ; and where the smell is too strong, or the colours too bright, they cannot be smelt nor seen. But the mind, when it considers things most excellent to the under- standing, is not hindered by them from thinking, any more than it is by meaner things, but rather excited by them ; because the sensitive part cannot be separated from the body, but the mind may." Add to this, the famous place of Plotinus, quoted by Euse- bius, in his Preparat. book 15. chap. 22. Add also, that the mind can overcome tho.se passions which arise from the body, by its own power; and can choose the greatest pains, and even the death of it. £ But the mind is l'endered, &c] And those are the most excel- lent actions of the mind, which call it off' most from the body. H 74 Of the Truth of Book II. But the mind is rendered the more perfect, by how much the more excellent the things are, about which it is conversant ; as about figures abstracted from matter, and about universal propositions. The powers of the body are exercised about those tilings which are limited by time and place, but the mind about that which is infinite and eternal. Therefore, since the'mind in it3 operations does not depend upon the body, so neither does its existence depend upon it. For we cannot judge of the nature of those things which we do not see, but from their operations. Neither has the third method of being destroyed, any place here : for there is no efficient cause from which the mind continually flows: not the parents, because the children live af- ter they are dead. If we allow any cause at all from whence the mind flows, it can be no other than the first and universal cause, which, as to its power, can never fail ; and as to its will, that that should fail, that is, that God should will the soul to be destroyed, this can never be proved by any argument. Sect. XXIV. But many things favour it. Nay, there are many not inconsiderable arguments for the contrary ; such as * the absolute power every man has over his own actions, a natural desire of im- mortality ; the power of conscience, which comforts him when he has performed any good actions, though never so — ■ — — — — • The absolute power every man has over his own actions, &c] And over all other living creatures. To which may be added, the knowledge of God, and of immortal beings. " An immortal crea- ture is not understood by any mortal one," says Sallust the philoso- pher. One remarkable token of his knowledge is, that there is no- thing so grievous, which the mind will not despise, for the sake of God. Besides, the power of understanding and acting is not limi- ted, as it is in other creatures, but unwearied, and extends itself infinitely, and is by this means like unto God ; which difference of men from other creatures, was taken notice of by Galen. Sect. XXV. The Christian 'Religion. 75 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 judgment ; f the force of which, many times could not be extin- guished by the worst of tyrants, though they have en- deavoured it never so much ; as appears by many exam- ples. 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 understand, that his will • Torments him when he has done, &c] See Plato's first book of his commonwealth : " When death seems to approach any one, fear and solicitude come upon him, about those things which before he did not think of." -J* The force of which, &c] Witness that epistle of Tiberius to the Senate. " What I should write 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 myself to perish, if I know." Which words, after Tacitus had recited in the 6th cf his Annals, he adds, " So far did his crimes and wickedness turn to his punishment. So true is that assertion of the wisest of men, that if the breasts of tyrants were laid open, we might behold the gnaw- ings and stingings of them ; for as the body is bruised with stripes, so the mind is torn with rage and lust and evil designs." The per- son which Tacitus here means, is Plato, who says of a tyrant, in book 9. of his commonwealth : " He would appear to be in reality a beggar, if any one could but see into his whole soul ; full of fears all his life long, full of uneasiness and torment." The same philo- sopher has something like this in his Georgias. Suetonius, ch. 67. being about to recite the forementioned epistle of Tiberius, intro- duces it thus : '« At last when he was quite wearied out, in the be- ginning of such an epistle as this, he confesses almost all his evils." Claudian had an eye to this place of Plato, when he describes Kufi" nus in his second poem. Stains within Deform his breast ; which bears the stamp of vice. 76 Of the Truth of Book I. is, it should remain after the body ; there can be no end of man proposed more worthy of him, than the hap- piness of that state ; and this is what PJato and the Pythagoreans said, * that the end of man was to be jnade most like God. Thus what happiness is, and Low 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 cer- tain. Sect. XXVI. Which tie must secure by fouling out the true Religion. Now since the Christian Religion recommends itself above all others, whether we ought to give credit to it or no, shall be the business of the second part of this work to examine. * That the end of man was, &c] Which the Stoics had from Plato, as Clemens remarks, strom. 5. Sect. I. The Christian Religion. 77 BOOK SECOND. Sect. I. That the Christian Religion is truel ri^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 particularjy of al! the opinions in Christiani- ty ; but only to show 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 Judea in the reign of Tiberius, the Koman Emperor, is con- stantly acknowledged, not only by Christians dispersed alll over the world, but also by all the Jews which now are, or have ever wrote since that time ; the same is al- so testified by heathens, that is, such as did not write either of the Jewish, or of the Christian Religion, * • Suetonius, &c] In his Claudius, chap. 25. where Chrestois put for Christo, because that name was more known to the Greeks and Latins. 78 Of the Truth of Book II. Suetonius, * Tacitus, f Pliny the younger, and many ufter these. m That he died an ignominious Death. That the same Jesus was crucified by Pontius Pilate, the president of Judea, is acknowledged by all the same Christians, notwithstanding it might seem dis- • Tacitus, $c] Book xv. where he is speaking of the punish- ment of the Christians. The author of that name was Christ, who in the reign of Tiberius, suffered punishment under his procurator Pontius Pilate. Where the great crimes and hatred to human kind they are charged with, is nothing else but their contempt of false Gods ; which same reason Tacitus had to curse the Jews ; and Pliny the elder when he calls the Jews, a people remarkable for contempt, of " the Gods." That is, very many of the Romans were come to this, that their consciences were not affected by that part of their theology 'which was civil (which Seneca commends) but they feign ed it in their outward actions, and kept it as a command of the law, looking upon worship as a thing of custom, more 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 ob- servation, that Jesus, who was punished by Pontius Pilate was ac- knowledged by many at Home in Nero's time, to be the Christ — Compare that of Justin in his 2d Apologetic concerning this histo- ry, where he addresses himself to the Emperors and Honian Senate,, who might know those things from the Acts. •f Pliny the younger, &c.j The epistle is obvious to every one, viz. book x. chap. 97. which Tertullian mentions in his Apologetick*. and Eusebius in his Chronicon ; where we find that the Christians were used to say a Hymn to Christ as God, and to bind themselves not to perform any wicked thing, but to forbear committing Theft, Hobbery or Adultery : to be true to their word, and strictly perform their trust. Pliny blames their stubbornness and inflexible obstinacy in this one thing, that they would not invoke the Gods, nor do homage with frankincence and wine before the shrines of the deities, nor curse Christ, nor could they be compelled to do it by any torments whatsoever. The epistle in answer to that of Tr;>jan, says, that he openly declares himself to be no Christian, who supplicates the Ho- maii Gods. Origen in his ivth book against Celsus, tells us, there was a certain history of Jesus extant in Numenius the PythagG- rean. Sect. III. The Christian Religion. 'JO honourable to them who worship such a Lord *. It is also acknowledged by the Jews, though they are not ignorant how much thy lie under the displeasure of the Christians, under whosegovcrnment 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 ;f and a long time after, the acts of Pilate were extant, to which the Christians sometime 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 ihe testimonies, I do not say of so many men, but of so many people, which dif- fered from each other. \ Notwithstanding which we find him worshipped as Lord, throughout the most distant countries of the world. Sect. in. And yet, after his death, was worship- ped by Wise Men* And that, not only in our age, or those immediately foregoing ; but also even in the first, the age next to that in which it was done, in the reign of the Emperor Nero ; at which time the forementioned Tacitus, and others attest, that very many were punished because they professed the worship of Christ, * It is also acknowledged, &c. ] Who calls him 'ibn, that is hanged. Benjaminus Tudelensis in his Itinerary, acknowledges that Jesus was slain at Jerusalem. f And a long time after, &c] See Epiphanius in his Tessares- cadocatitee. It were better to have omitted this Argument, be- cause some imprudent Christians might appeal to some spurious acts ; for it does not appear that there were any genuine ones. Le Clerc. $ Notwithstanding which, £e] Chrysostom handles this matter at large, upon 2 Cor. v. 7. SO Of the Truth of Book IL Sect. IV. The cause of which could be no other but those Miracles which were done by liim. And there were always very many amongst the wor- shippers of Christ, who were men of good Judgment, and of no small learning ; such as (not to mention Jews), * Scrgius the president of Cyprus, f Dionysius the Areopagite, % Polycarp, § Justin, || Irenseus, ^[ Athe- nagoras,**Origen, -ff Tertullian, Xt Clemens Alexand- rinus, and others : who heing such men ; why they should themselves be worshippers of a man that was put to an ignominious death, especially when almost all of them were brought up in other religions, and there was neither honour nor profit to be had by the Christian Religion ; why I say they should do thus, there can be no reason given but this one, that upon a diligent en- quiry such as becomes prudent men to make in a mat- ter ofthe highest concern to them, they found that the re- port 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 * Sergius the President, &c] Acts xiii. 12. •f Dionysius the Areopagite, &c] Acts xvii. 34. X Polycarp, #c] Who suffered Martyrdom in Asia, in the clxixth year of Christ, according to Eusebius. § Justin, 4c-] Who published writings in defence ofthe Chris- tians, cxliid year of Christ. See the same Eusebius. || Irenseus, &c] He flourished at Lyons, in the clxxxiid year of Christ, ■J Athenagoras, &c] This man was an Athenian. He flourished about the clxxxth year of Christ, as appears from the Inscription of his book. ** Origen, #c. He flourished about the cexxxth year of Christ. ff Tertullian, &c. Who was famous in the ccviiith year of Christ. £+ Clemens Alexandrinus, #c] About the same time. See Eusebius. Sect. V. The Christian Religion. 8L publicly ; restoring* sight to him that was born blind ; increasing bread for the feeding of many thousands, who were all witnesses of it ; restoring the dead to life again 5 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 foun- dation, that neither * Celsus, nor -J- Julian, when they wrote against the Christians, dared to deny that some miracles were done by Christ ; the % Hebrews also con- fess 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 mi- racles ; nor can it ever be, that grievous distempers should be healed immediately, only by a word speaking-, or a touch, by the power of nature. If those works could have been accounted for by any natural efficacy, it would have been said so at first by those, who either professed themselves enemies of Christ when he was upon earth, or of his gospel. By the like argument we gather, that they were not juggling tricks, because very many of the works were done openly, § in the sight of all the people ; and amongst whom were many learned men, who bore no good will to Christ, who observed all his works. To which. * Celsus, eye] Whose words in book ii. of Origen are : You think he is the Son of God, because he healed the lame and the blind. *j- Julian, &c] Nay, he plainly confesses the thing* when he says in the words recited by Cyril, book vi. " Unless any one will reckon amongst the most diiricult things, healing the lame and the blind, and casting out devils in Bethsaida and Bethany." % The Hebrews also, £c] In the title Abuda Zara. § In the sight of all the people, &c] Acts xxvi. 26. Luke xiL 82 Of the Truth of Book II. we may add, that the like works were often repeated, and the effects were not of a short continuance, but last- ing. All which rightly considered, as it ought to be, it will plainly follow, according to the Jew^ own confes- sion, 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 receiv- ed, the worship of demons and * magical arts have ceas- ed : and the one God has been worshipped, with an ab- horrence of demons ; whose strength and power f Por- phyry acknowledges were broken upon the coming of Christ. And it is not at all credible, that any evil spi- rit 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 dis- grace. Neither is it any way consistent with the good- ness or wisdom of God, that he should be tjiought to suiter 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 mani- fest from their unblameable life, and their suffering very many calamities, for conscience sake. If any one should say that these works were done by good beings, who yet are inferior to God ; this is to confess, that they were well-pleasing to God, and redounded to his honour ; because good beings do nothing but what is acceptable * Magical arts, $«. The books about which were burnt by the ■ advice of the disciples of Christ, Acts xix. 19. + Porphyry acknowledges, $-e. The place is in Eusebius's Proeb. book v. chap. '». After Christ was worshipped, nobody experienced , any public benefit from the gods." sect. V. The Christian Religion. 83 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. More- over, 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 thesethings were done, butthatwhichisalledged by Christ, viz. * to ffive credit to his doctrine ; nor could thev who beheld them, conceive any other reason in their minds ; amongst whom, since there were many of a pious dispo- sition, 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 Jews who lived near the time of Jesus, -f 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 E- bionites,) nevertheless owned Jesus to be a teacher sent from heaven. • To give credit to his doctrine, <|c.J We may add that the event itself, in that so great a part of mankind embraced the Christian Religion, shews that it was a thing so worthy of God, as for him to confirm it with miracles at the beginning. If lie did so many for the sake of one nation, and that no very great one, I mean the Jew- ish ; how much more agreeable to his goodness was it to bestow this i heavenly light to so great a part of mankind, who lay in the thickest darkness. Le Clerc. -fWho yet could not be brought, #c] See Acts xv. ltom. xiv. Jerom in the Eusebian Chronicon, for the year of Christ cxxv. after he had named fifteen Christian Bishops of Jerusalem, adds, " These were all Bishops of the circumcision, who governed till the destruction of Jerusalem under the Emperor Adrian." Serenas Sulpitius, con- cerning the Christians of those times and places, says, " They be- lieved Christ to be God, whilst they observed also the law ; and the chuich had a Priest out of those of the circumcision." ISee Epipha- nius, where he treats of the Nazarenes and Ebionites. Nazarenes was a name not for any particular part, but all the Christians in Pa- lestine were so called, because their master was a Nazarene. 84 . Of the Truth of Book II. 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 Christians of all times and places as- sert this not only for a truth, but as the principal foun- dation of their faith : which could not be, unless they, who first taught the Christian Faith, had fully persuad- ed their hearers, that the thing did not come to pass. Now they could not fully persuade men, of any judg- ment, of this, unless they affirmed themselves to be eye-witnesses of it ; for without such an affirmation, no man in his senses would have believed 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 constancy, their own books, * and the books of others, tell us; nay, it appears from those books, that they appealed to five f hundred witnesses, who saw Jesus after he was risen from the dead. Now it is not usual for those who speak untruths, to appeal to so ma- ny 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 propa- gators 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, because all the honours were in the power of the hea- * And the books of others, SccJ] Even of Celsus, who wrote a« gainst the Christians. See Ojj r y'^*'} > -* ■■■■—■■■■■ — — • Moses in his institution i^c.} Deut.xi. and xxviii. Heb. viii. 6. •f- As the Saddueees, &c.J Mat. xxii. 23. Luke in Acts, xxiii. 8. Josephus : the Saddueees argue that the soul perishes with the body ; and in another place, they deny the soul's immortality, and rewards and punishments in another life. Jerom says oi them, that " they toeUeve the soul perishes with the body*" Sect. XVII. The Christian Religion. gi ther life after this, * spoke very doubtfully concerning it, as is evident f from the disputes of Socrates, and from the writings of j Tully,§ Seneca, || and others. And though they searched diligently for arguments to prove it, they could offer nothing of certainty. For those which they alledge, 5[ hold generally as strong for beasts as they do for men. Which when some of them considered, it is no wonder that they imagined * Spoke very doubtfully, &c] This is observed by Chrysostom, ©n 1 Cur. ch. ft. 25. f From the disputes'of Socrates, <|C'] In Plato's Fhoedon. *« Now I would have you to understand, that I hope to go amongst good men ; but I will not be too positive in affirming it. And after- wards: if those things I am .speaking oi, should prove true* it is reiy well to be thus persuaded concerning them ; but if there be nothing after death, yet I shall always be the less concerned for the present things of this life ; and this my ignorance will not con- tinue long (for that would be bad,) but will shortly vanish." And Tertullian concerning the soul. "From such a iirm steadiness and goodness of mind, did that wisdom of Socrates proceed, and not from any certain discovery of the truth." The same is observed of Socrates, in the exhortation among the works of Justin. X Tully, &c] In his first Tuscuian question. "Shew me first, if you can, and if it be not too troublesome, that souls remain after death ; or if you cannot prove this, (for it is ditficult,) declare how there ,s no evil in dep»th," And a little after. 'T know not what mighty thing they have got by it, who teach, that when the time of de.tth comes, they shall certainly perish ; which if it should be (for I do not say any thing to the contrary,) what ground of joy or glorying does it afford ?" And again. " Now suppose the soul should perish with the body can there be any pain, or can there be any sense at all in the body after death ? No body will say so. Lae- fcantius, book vii. ch. b cites the following passage out of the same Cicero, spoken after a dispute about the soul : "which of these opi- nions is true, God only knows." § Seneca, jc] Fpistle Ixiv. "and perhaps, (if the report of wise men be true, and any place receives us,) that which we think per- ishes, is only seat before." || And others, ^c] Justin Martyr says in general, in his dia- log' .e with I'rypno, "the philosophers knew nothing of these things, nor can they tell what the soul is." % Hold as strong for beasts, &c] As, that argument of Socra- tes to Plato, that " that which moves of itself is eternal," See Lac- tauuus in the forementioned place. Q2 Of the Truth of Book W that souls * passed out of men into beasts, and out of beasts into men. Again, because this could not be proved by any testimonies, nor by any certain arguments,, and yet it could not be denied but that there must be some end proposed for man ; therefore others were led to say,f that virtue was its own reward, and that a wise man was very happy, though in Phalaris's buIL But others disliked this, and not without reason ; for they saw very well, that happiness, especially in the highest degree (unless we regard only the sound of words, without any meaning,) could not \ consist in that 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 opinion likewise was solidly confuted by very many, as a thing which 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 uncer- tainties 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, * Passed out of men into beasts, Ao.], As the Brachmans of old, and now also :. from whom Pythagoras and his scholars had it. f That virtue was its own reward, &c] See Tully's iid Tusc. Quest, and Lactantius's institutions, book iii. ch. 27. where he stre- nuously disputes against this opinion ; and Augustin, epist. iii. X Consist in that, &c.} Lactantiws, book iii. ch. 12. Virtue is not its own happiness, because the whole power of it consists, as I sa ; d, in bearing evils. And a little after, when he had quoted a place of Seneca's, he adds : " But the Stoics whom he follows, deny that any one can be happy without virtue. Therefore the reward of virtue is a happy life; if virtue, as is rightly said, makes life happy. Virtue therefore is not to be desired for it» own sake, as they afnxm, but for the sake of a happy life, which necessarily at- tends virtue ; which argument might instruct them what is the chief good But this present bodily life cannot be happy, be- cause it is subject to evils, by means <>f the body. Pliny, in his. natural history, book vii. ch. 7. says well " that no mortal man is happy," Sect. X. The Christian Religion* 93 but accompanied with the highest joy ; and this not only to one part of man, that is, his soul, of whose happiness after this life there was some hope, partly from conjec- ture, and partly from tradition ; but also to the body, and that very justly, that the body, which oftentimes ought to endure great losses, torments and death, for the sake of the divine law, might not go without a re- compense. And the joys which are promised, are not such mean things * as those' feasts, which the duller Jews hoped for after this life, "f* and the embraces which the Mahometans promise to themselves ; for these are only proper remedies for the mortality of this frail life ; the former for the preservation of parti- c lar animals, and the latter for the continuance of their species. But the body will be in a perpetual ^vigour, and its brightness wiii exceed the stars. The mind will have a knowledge of God, and of divine providence, and of whatever is now hidden from it, without any mistake. The Will will be calm, employed in wonder and praises, in beholding God; in a word, all things will be much greater and better, than can be conceived by comparing them with the greatest and best here. Sect. X. A Solution of the Objection taken from hence, that the bodies after their dissolution cannot be restored. Besides the objection which we have now answered, it is commonly alledged, that the bodies of men, after their dissolution, cannot be restored to the same frame again ; but this is said without the least foundation. \ For most philosophers agree, that tho* the things be " As those feasts, &c] The places are quoted beneath, in the Yth book. -|- And the embraces, &c] See the Alcoran Azoara, ii, v, xlvii, liv, Ixv, lvi. % For most philosophers agree, &c. If any one be not satisfied with this account of Grotius, he may be answered, 'hat it is not at 94 Of the Truth of Book II. never so much changed, the matter of them still re- mains capable of being formed into different shapes; and who will affirm, that God does not know in what places, though never 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 universe, that we see chemists do in their furnaces and vessels, collect those particles which are of the same kind, though se- parated from one another, And there are examples in nature, which show that though- the shape of things be ever so much changed, yet the things themselves re- turn to their original form ; as in seeds of trees and plants. Neither is that knot, which is objected by so many, such as cannot be loosed ; viz. concerning human bodies passing into nourishment of wild beasts and cat- tle ; who, after they are thus fed, are eaten again by men. For the greatest part of what is eaten by us, is not converted into any part of our body, but goes into excrements or superfluities, such as spittle and choler : and much of that which has nourishment in it, is con- sumed by diseases, 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 phy- sic is j and so much the rather, because human flesh all necessary, that the matter which is raised, should be numerically the same with that which the dying man carried to his grave with him : for he will be as much the same man, though his soul were joined to matter which it was' never before joined to, provided it be the same soul; as a decrepit old man is the same as he was when a child crying in the cradle, though perhaps there is not in the old man one particle of that matter there was in the infant, by reason of the continual Effluvia which fly from the body. It may very well be called a resurrection of the body, when a like one is formed by God out of the earth, and joined to the mind ; therefore there is no, need of reducing ourselves to so great straits, in order to de- fend too stiffly the sameness of the matter. Le Clerc. Sect. XI. The Christian Religion. 95 was not given to be food for men. And, if it were otherwise ; and that something which does not belong to the latter body, must be taken from it ; this will not make it a different body ; * for there happens a greater change of its particles in this life : f nay, a butterfly is contain- ed in a worm ; and the substance of herbs or of wine, • For there happens a greater change, &c. See Alfenus, in lib. Proponebatur, D. de Officiis : "if any one should think that by alter- ing the parts, any thing is made 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, continually fly off from our bodies, and other foreign ones come in their room. And Seneca, epist. lviii. our bodies are in a continual flux, like a river ; all that we behold, runs away as time does : none of those things we see are durable, I myself am changed, while I am speaking of their change." See Methodius's ex- cellent dissertation upon thissubject, whose words Epiphanius has pre- served?in his confutation of the Origenists, numb. xii,xiii, xvi, xvii. *r Nay, a butterfly, &c. See Ovid in the last book of his Metam- orphoses. Wild moths (a thing by countrymen observed,) Betwixt the leaves in tender threads involv'd, Transform their shape into a butterfly. We may add something out of Pliny's natural history, book x. ch. 5. concerning frogs : he says, "for half a year of their life, they are turn- ed into mud, and cannot be seen ; and by the waters in the spring, those which were formerly bred, are bred again afresh." And in the same book, ch. 9. "the cuckow seems to be made of a hawk, changing his shape in the time of year." And book xi. ch. 20, "there 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, ch. 23. speaking of silkworms. " Another origin- al of them may be from a large sort of worm, which shoots forth a double kind of horns ; these are called cankerworms, and afterwards become what they call the humble bee ; from whence comes another sort of insect, termed Necydalus, which in six months time turns into a silkworm." And again, ch. 23. speaking of the silkworm of Coos, he says " they were first small and naked butterflies." And ch. 26. concerning the grasshopper ; "it is first a small worm, but after- wards comes out of what they call Tettygometra, whose shell being broke, they fly away about midsummer." ch. 30. " flies drowned in li- quor, if they be buried in ashes, return to life again." And ch. 32. *' Many insects are bred in another manner. And first the horse-fly, out of the dew : in the beginning of the spring, it sticks to a radish- leaf, and being stiffened by the sun, it gathers into the bigness of a 95 Of the Truth of Book II, in some very little tiling-, * from whence they are again restored to their true bigness. Certainly, since these, and many other such like suppositions, may be made without any absurdity ; there is no reason why the re- storing" of a body, after it is dissolved, should be reckon- ed amongst the thing's that are impossible; especially since learned men, such as Zoroaster among the Chal- dean s 5 -(*al most all the Stoicks, ^and Theopompus among the Peripatetics, believed 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 ex- ceeds all other religions, that ever were, are, or can be millet. Out of this springs a small worm, and in three days after a canker-worm, which increases in a few days, having ajhard shell about it, and moves at the touch of a spider ; this cankerworm, which they call a chrysalis, when the shell is broken, flies away a butterfly." * In some very little thing, £c. If Grotius had lived till our days, he would have spoken more fully ; since it is evident that all animals, of whatever kind, spring from an egg^ in which they are formed, as all plants do from seeds, though never so small * But this is nothing to the rusurrection, for bodies will not rise again out ot such principles. Lc Clerc. ■f Such as Zoroaster, &c. See Clemens, strom. v. % Almost all the Stoicks, &c. Clemens, strom. v. " He (Heracli- tus) knew, having learnt it from the barbarian philosophy, that men wh o lived wickedly, should be purified by fire, which 'the stoicks cal 1 ix*v£Sfiv, whereby they imagine every one shall rise again such an one as he really is ; thus they treat of the resurrection." And O rigen, book iv. against Celsus. " The Stoicks say, that after a cer- ta in period of time, the universe shall be burnt, and after that shall be a renovation, in which all things shall continue unchangeable." And afterwards, " they have not the name of the resurrection, but they have the thing." Origen here adds the Egyptians. Chrysip- pus concerning providence, quoted by Lactantius* book vi. of his in- stitutions, has these words. " Which being- thus, there is evidently 110 impossibility, but that we also, when we are dead, after a ter- tain period of time is past, may be restored again to the same state in which we now are." He that is at leisure, may look into Natha- niel Carpenter's xvith exercise of free philosophy. § And Theopompus, &c Concerning whom, see Diogenes Lser- Sect. XL The Christian Religion. 9? imagined ; is the exceeding purity and holiness of its precepts, both in those things which concern the wor- ship of God, and also in all other particulars. The Rites of the heathens, almost all over the world, were full of cruelty ; as * Porphyry has largely shown ; and as we are convinced by those in our age, who have sail- ed 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 appears from what we read concerning \ sacrifices offered up to Bacchus Omesta, amongst the Greeks *, concerning a Grecian man and a Grecian woman, and concerning j a man and woman amongst the Gauls, that were sacrificed tius in the beginning of his book* " And Theopompus in his viiith Philippic relates, as the opinion of the wise men, that men shall live again, and become immortal, and every thing shall continue what it is. • Porphyry, &c. In his book prohibiting eating living creatures ; whence Cyril took many things, in his ivth against Julian. •f Sacrifices offered up to Bacchus, <|-c. Plutarch mentions them in his Themistocles, and also Pausanias The like rites of the Mes- sanians, Pellseans, Lyctians in Crete, Lesbians, Phoccenesians, you have in the hortatory discourse in Clemens. X A man and woman amongst the Gauls, &c. Dionysius Hali- carnr.ssensis tells us in his 1st book, that it was a very ancient cus- tom in Italy, to sacrifice men. How long it remained, Pliny says, book xxviii. ch. 1. " Our age hath seen in the beast-market, a Gre- cian man and woman slain, or those of some other nation with whom they dealt." This custom remained till Justin's and Tatian's time { for Justin in his 1st Apologetick, 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 amongst you." And Tatian : "I find among the Romans, that Jupiter Latia- Hs was delighted with human blood ; and with that which flows from men that are slain." Porphyry tells us that these rites remained till Adrian's time. That there was a very ancient custom amongst the Gauls, of offering human sacrifices, we learn from Tully's ora- tion in defence of M. Fonteius : and out of Plutarch, concerning superstition. Tiberius abolished it, as we find in Pliny, book xxx. ch. 1. Seethe same Pliny there, concerning the Britains, and Dion in Nero, and Solinus; also Hennoldus concerning the Sclavonians, book 1. ch. 3. Porphyry in his 2d book against eating living crea- K 93 Of the Truth of Book II. 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 * Clemens Alexandrinus, f and others. And there were such sights shown upon those days, that were consecrat- ed to the honour of their gods ; that j Cato was ashamed to be present at them. But in the Jewish re- ligion there was nothing indeed unlawful or immoral ; but to prevent that people, § who were prone to idolatry, from revolting from the true religion, it was burthened with many precepts, concerning things that were in themselves neither good nor bad : such as the sacrifices of beasts, circumcision, strict rest on the sabbath day, and the forbidding many sorts of meats ; 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, ^f 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 de- sires and affections ; not to abstain *f"(- from all sorts of works, but only from all such as are unlawful : not to offer the blood and fatjof beasts in sacrifice tojGod ; but, if there be a just occasion, jjto offer our own blood for a testimony tures, says that it remained till his time in Arcadia and Carthage, and in the great city, that is Home, where he instances in the rite of Jupiter .Latialis. * Clemens Alexandrinus, t^c. In his hortatory discourse. ■f- And others, &c. Especially Arnobius. $ That Cato was ashamed, &c. See Martial in the beginning or. his Epigrams. Gellius x. 13. and Valerius Maximus, book xi. ch. 10. § Who were prone to idolatry, &c. This is the reason given for such precepts by Maimonides, whom Josephus Albo follows'. || With a pure mind, &c. John iv, 24. % And with such actions, $c. Whence it is called a reasonable service. Rom. xii. 1. Phil. iv. 8. ** Circumcise our flesh, &c. Rom. ii. 28, 29. Phil. lii. 3. •ff From all sorts, ^c. 1 Cor. v .8. *+ To offer our o'.vn bluod, &c. 1 Cor. x. 16. Ileb. xii. 4. I Pet. 21. Sect. XI. The Christian Religion* o of the truth •, and *whatever share of our goods we give I to the poor, we are to look upon it as given to God : not I to forbear certain kinds of meat and drink, f but to use both of them with such temperance as may most secure our health ; J and sometimes by fasting to render our bodies more subservient to the mind, that it may with more freedom advance itself towards higher objects. .Hut the chief part of religion is every where declared to con- sist in such § a godly faith, by which we may be j framed to such || a sincere obedience, as to ^f trust wholly I upon God, and have ** a firm belief of his promises *, -j-j- whence arises hope, ^J and a true love both of God and I of our neighbour, which causes obedience to his com- mands ; §§ not a servile obedience proceeding from the fear of punishment, | | but because it is well pleasing to him, ^f^j and because he is our Father, *.(. and rewarded out of his exceeding goodness towards us. -J-J And we * Whatever share of our goods. $c. Matt. vi. 4. Luke x\ ;3. 2 Cor. ix. 7. Heb. iii. 6. -f- But to use both of them, $c. Luke 21. 34. Itom. xiii. 13. EpL v. 18. Gal. v. 21. 1 Tim. v. 3. 1 Pet. iv. 3. :£ Sometimes by fasting, $c. Mat. vi. 18. xvii. 21. 1 Cor. vii. 5. § A Godly faith, $c. John xii. 44. || A sincere obedience, $c Luke xi. 28. John xiii. 17. and the following verses : 1 Cor. vii. 19. 1 Pet. i. 2. 5[ Trust wholly upon God, <£e. Mat. xxi. 21. 2 Tim. 1. 12. ** A firm belief of his promises, <^c. Rom. iv. 20. 2 Cor. vii. I Gal. iii. 29. ■ft Whence arises hope, $c. Heb. vi. 2. Rom. viii. 24. xv. 4. £{; And a true love both of God, #& Gal. v. 6. 1 Thes. iii. 6. §§ Not a servile obedience, <^c. Itom. viii. 15. I!|| But'because it is well pleasing, $c. Heb. xii. 28. %% And because he is our Father, $>c. Itom. viii. •f And rewarder, #c. Colos. iii. 24. 2 Thes. 1. 6. (To which we may add, that Ave can easily apprehend that his precepts are most worthy of him, and so exactly suited to our nature, that better or more agreeable cannot be conceived by any one, therefore we ought to render ourselves obedient to him, out of a grateful sense of his commands, because they are the best and most excellent that can be; and this, though there were no punishment to be inflicted on the disobedient, beside the baseness of the fact itself; this is to obey God like sons, and not like servants. Le Clerc.) •f-$ And we are commanded to pray, $c. Mat. vi. 10. 100 Of the Truth of Book II. are commanded to pray, not to obtain riches or honours, and such other things which many have desired to their cwn hurt ; but, in the first place, for such things as are for the glory of God ; and so much only for ourselves, of those perishable things as nature requires, permitting the rest to divine providence; being- contented, which way soever they happen : but for those things that lead to eternity, we are to pray with all earnestness, viz. for pardon of our past sins, and for the assistance of the Spirit for the future ; that being established firmly against all threats and temptations, we may continue oa in a godly course. 1 his is the worship of God required by the Christian Religion, than which certainly nothing can be conceived more worthy of him. Sect. XII. Concerning the duties of humanity \ which we owe to our Neighbour, though he has injured us. The duties towards our neighbour, required of us, are all of the like sort. The Mehometan Religion, which was bred in arms, breathes nothing else ; and is propagated by such means only. * This 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 Apolla,) because they tended di- rectly to force of arms. But the same Philosopher af- • Thus Aristotle, &c] Polit. vii. chap. 14. " Like unto these are some, who afterwards declared their opinions in their writings. For in praising the government of the Lacedemonians, they com- mend the design of the Law-giver, because the whole establishment tended to power and war : Which may easily be confuted by rea- son, and is now confuted by facts." Euripides in Andromacha said it before Aristotle : If war and glory, And the sword, were from the Spartans taken,. There's nothing excellent that would remain. Sect. XII. The Christian Religion. 101 firms, that war against Barbarians was lawful ; whereas the contrary is true amongst men, who were designed by nature for friendship and Society. * For what greater iniquity can there be, than to punish single Murder; but expose to public view, in their triumphs, whole na- tions whom they had slain, as a glorious exploit ? And yet that most celebrated city of Rome, how did it procure that title, but by wars, and those f many times very unjust ; as they themselves confess concerning j the wars against Sardinia, § and Cyprus ? And in general, as the most famous compilers of annals have related, very many nations did not account it infamous, || to commit * For what greater Iniquity, $c] To this purpose is the 9Cth epistle of Seneca, and buck ii. chap. 8. concerning anger ; and the second epistle of Cyprian. •J* Many times very unjust, $c] Petronius. If any land did shining gold contain, They war proclaim. £ The wars against Sardinia, $c] See Polybius Hist. iii. § And Cyprus, $c] Florus book iii. chap. 9. " So great was the Report, and that very justly, of its riches, that though they were a people that conquered nations, and were accustomed to bestow kingdoms : yet at the instance of l'ublius Clodius the tribune, it was- given in charge to confiscate the king, though alive and their Allv." Plutarch mentions the same thin? in his life of Cato and Appian, book ii of his politics; and Dion, bookxxxviii. See the same Florus, in his war of Numantia and Crete. || To commit robberies, &c.] Thuc} r dides, book i. " Formerly the Greeks, as well as the Barbarians, whether they lived on the continent near the sea-shore, or whether they inhabited the Islands ; after they began to hold correspondence with one another hy sailing, fell to robbing, led on by great men, either for the sake of gain to themselves, or to procure victuals for them that wanted. And happening upon cities which were not walled, but inhabited like villages, they plundered them, and the greatest part made their ad- vantage of them, being not ashamed as yet of doing thus, but rather accounting it glorious. This is evidently rhe practice of some that dwell upon the Continent now, who account it honourable to do thus, and amongst the ancient Poets, it is very frequent for them who met Sailors, to ask them if they were Pirates ; knowing that the} 7 who were so asked, would not disown it ; nor they who asked them, think it any reproach. Nay, they robbed one another, upon the very con- tinent ; and a great many of the Greeks live now in this ancient manner, as the Ozolan Locrians the yEtolians, the Acarnanians, and those of the adjoining continent." The question Thucvdides here 3 102 Of the Truth of Book II, Robberies out of their own bounds. * Executing of re- venge, is by Aristotle and Cicero, made a part of virtue, f The Gladiators, tearing one another, to pieces was one of the public entertainments amongst the Heathens ;^and to expose their children, was a dailj practice. The He- brews 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 ; § such as the giving up to their power seven nations who de- served it : with which they not being contented, || per- secuted with cruel hatred, all that differed from them ; IP mentions, is in Homer's Odyss. T. Upon which the Scholiast says, " To plunder, was a»t accounted infamous, but glorious, by the an- dents." Justin, book xliii. chap. 3. concerning the Phocensians.— '« They were more diligent in occupying the sea, than the land, in- trading; and very often they spent their lives in plundering' (which at that time was looked on as honourable). Concerning the Spaniards, see Plutarch in Marius ; and Diodorus, book v. concerning tiie Tyrrhen- ians. Servius in his eight and tenth yEneids, Caesar, Tacitus, and Saxo- Grammaticus, concerning the Germans. * Execution of revenge, &.] Aristotle's Ethics to Nichomachus, iv. 2. " Such an one seems to be no ways affected or concerned, not to revenge himself, unless provoked ; but it shews a mean spirit, to bear contemptuous treatment." And Tully in his second book of In • vention, places revenge amongst the duties that belong to the law of nature : " Whereby either in our own defence, or by way of revenge, we keep off torce 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 single crime, according to the degree of provocation in each." -f- The Gladiators, &c] See Lactantius, book ii. and Tertullian concerning shews, chap. 19. % And to expose their children, &c] See Justin's second Apo- logetic, chap. 9. and Lactantius's institution, chap. 20. and Terence's Ilecyra. § Such as giving, &c. Exod- xxxiv. 11, 12. Deut. vii. 1, 2. || Persecuted with cruel hatred, 6cc . R Levi Ben Gerson tells us, thev were to endeavour to injure them any manner of way. Bechai savs, that what was taken from them by theft, was not to be re- stored. 5[ The marks of which, &c. See a little book of prayers put out at Venice, in a small volume, page 8. and a German book of Antoni- us; Margarita, and Maimonides on the thirteen articles, where he Sect. XIII. The Christian Religion. 103 the marks of which remain even to this day, in their prayers uttered against Christians ; and the law itself al- lowed a man* to revenge an injury by the punishment of retaliation, and that a man-slayer might be killed by the private hand of the next relation. But the law of Christ f forbids requiting- any injury that hath been done us, either by word or deed ; lest by imitating that malice we con* demn in others, we should on the contrary approve it. It would have us to do good in the first place, to those that are good •, and then to the bad aho, % after the ex- ample of God, from whom we receive gifts in common with all other men ; such as the Sun, the Stars, the Air> the Winds, and the Rain, Sect. XIIL About the Conjunction of Male and Female. The Conjunction of Man and Woman, whereby man- kind 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 § stories of the whoredoms says, they are to be destroyed, who do not believe them. And it is a frequent saying in the mouths of the Jews, " Let all Sectaries suddenly perish." The like saying we find in U. Isaac's Berischith Itabba, and the Talmud in Eaba Kama, and Baba Bathra. * To revenge an Injury, &e. Lev. xxiv. 20. Dvut. xix. 21. ■f Forbids requiting any injury, &c. Matt. v. 38, 44. X After the example of God, ^c. Matt. v. 45. §. Stories of the whoredoms. &c. See Euripides's lone. 1 cannot forbear, The Lewdness of Apollo to reprove, Who forces virgins to his nuptial bed, And murders his own children privately. Is this to practice virtue you enjoin ! If mortals sin, you 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 Pheebus, Neptune, and the king of Gods, 104 Of the Truth of Book II. and adulteries of those gods which they worshipped.— And which is worse, * the conjunction of Males with one another, is defended hv the examples of their gods, in the numWr of which, Ganymedes of old, f and An- tonius afterwards were reckoned, upon this account ; %vhich horrid crime is also often esteemed lawful a- mongst the Mahometans, Chinese, and other nations. The Greek Philosophers seem to take great pains f to put a virtuous name upon a vicious thing. The most eminent of which same Greek Philosophers-, § recom- mending intercourse with women ; what did thev do else but turn a whole city into one common stew, [| when.; Should punish all unlawful Marriage?, None would remain to worship at their shrines. See this matter fully handled by Clemens in his Hortatory dis- course ; by Athenagoras, Tatian, Arnobius, book iv. Nazianzen, in his first against Julian, and Theodoret, discourse iii. * The conjunction of Males, «ic. See this alio, in the foremen- tioned places of Clemens and Theodoret. •f- And Antonius afterwards, &c. Mentioned by Justin in his se- cond Apologetic; by Clemens in his Hortatory discourse, by Origen in his second and eighth hook against Celsus ; by Eusebhis in his ecclesiastical history, iv. 8. by Theodoret 8, and the historians of those times. :£ To put a virtuous name, &c. So indeed it was thought, not only by Lucian, in his little book concerning love ; but by Gregory Nnzianzen, orat. iii. against Julian ; and by Elias Cretensis, and Nonnus, 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 cannot omit a place of Philo's, who had a great o- pinion of Plato, out of his books concerning a contemplative life "Plato's feast is spent almost wholly upon love, not only of men eager after women and women eager after men ; -for such desires may be satisfied by the law of nature ; but of men after nidi, differing from themselves only in age ; and if any thing be speciously said concern- ing love and heavenly venus, those names arc used only for a cover.'' Tertullian concerning the soul, preferring Christian wisdom to that of Socrates, adds, " not bringing in new Daemons, but driving out the old : not corrupting youth, but instructing them in all the good- ness of modesty." § Recommending intercourse with Women, &.e] See Plato, as in other places, so more particularly in his fourth republic. (I When even brute creatures, &c. See Pliny, jbook x- chap. 33. li The actions of cloves are mightily taken notice of by these, upon Sect. XIII. The Christian Religion. 105 even brute creatures observe some sort of conjugal lea- gue ? 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 affections be- twixt parents and children is destroyed ? The He- brew law indeed forbad all uncleanness, * but a man was allowed to have more wives than one at a time, and the husband had a power -f*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, j that 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 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, | which contains the union of the bodies, as well as the agreement of their minds; and which without doubt, is more convenient for a right education of their children. Among the Hea- the same account ; their customs are the same, but the highest de- cree of modesty belongs especially to them; Adulteries are not known to either of them, they do not violate the fidelity of "Wed- lock." Concerning the conjugal chastity of ring-doves, see Porphyry in his third book against eating living creatures. * But a man was allowed, &.c. This appears from Deut. xvii. 16, 17. xxL 15. 1 Sam. xii. 8. So the Hebrews understood the law; and Chrysostom, 1 Cor. xi. and Augustine, book iii. chap. 12, concern^ imr the Christian doctrine ; and others of the ancients. Josephus, who best understood the law, says, in the fifteenth of his Antiquities, " it was the custom of our fathers to have many wives." f To put away his wife, #c Deut. xxiv. I, 2, 3,4. LeviU xx i. 14'. X The Laconians and Cato, & c. See Herodotus, book vi. and Plutarch, in his Cato Uticensis, and Lvcurgus. § Accounts him guilty before God, &c. Matt. v. 28. jj Winch contains. the union, «£c. Matt. v. 3. xix. 9, 10 6 Of The Truth of Book II, then, some few nations were content with one wife as the Germans and Romans ; and in this they are * fol- lowed by the Christians; namely, that the wife having resigned herself entirely to her husband, may be *f- re- compensed with a like return ; J that the government of tfie family may be better managed by one governor, and that different mothers might not bring a disturbance in amongst the children. Sect. XIV. About the Use of Temporal Goods. To come now to the use of those things which are commonly called goods ; we find theft allowed by some heathen nations, § as the Egyptians || and Spartans ; and they who did not allow it in private persons, did scarce any thing else in the public, as the llomans, of whom the Roman orator said, ^f if every one should have his due restored to him, they must go back again to their cottages. Indeed, there was no such thing amongst the • Followed by Christians, &c. Paul the Apostle, 1 Cor. vii. 4. Eactantius's institutions, vi. 23. Hieronvmus against Oceanus. ■f Recompensed with a like return, &c. Sallust well expresses it in his Jugurthine war. M Amongst those that have many wives, there is but little affection, because the mind is distracted with a multitude, so as to have none of them for an intimate companion ; but they are all equally esteemed of no value." Ammianus concerning the Persians, book xxiii. '* By means of various lust, divided love grows faint." And Claudian, in his gildonic war. They have a thousand marriages, For they regard no ties no sacred pledge, But their affection is in number lost. % That the government, &c. Euripides in his Andromacha,. rightly apprehends and expresses them both. § As the Egyptians, &c] See Diodorus Siculus history, Book 1. || And Spartans, Sec. See Plutarch in his Eycurgus. «j[ If every one should have, &,c. Lactantius in his epitome, chap. 1. cites the words of Tully to this purpose, out of his Hid re-, public. Sect. XIV. T lie Christian Religion, 107 Hebrews ; but they were permitted * to take usury of strangers, that the law might in some measure be fitted to their disposition ; and therefore amongst other things, "f it promised riches to those that obeyed it. But the Christian Law not only forbids J all kind of injustice towards any persons ; but also forbids us § setting our affections upon perishing things ; because our mind is of such a nature, that it cannot diligently attend to the care of two things, each of which requires the whole man, and which oftentimes draw him contrary ways ; and be- sides, J] solicitousness in procuring and preserving riches, is attended with a certain slavery and uneasiness, which spoils that very pleasure which is expected from riches ; IFbut nature is satisfied with a very few things, and those such as can easily be procured, without any great labour or charge. And, if God has granted us something be- yond this, we are not commanded to cast it into the sea, **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,-J"f- either by giving %% 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, || || is a trea- sure full of good hope, against which neither the wicked- * To take usury of strangers, <|c. Deut. xxiii. 1 9. + It promised 'riches, &c. Levit. xxvi. 5. Deut.xviii. 4, 5, C, 7 8 11 12. 'i'Allkmd of injustice, &c. Matt. vii. 12. Ephes. v. 3. § Setting our affections, &c. Matt. vi. 24. and the following verses xiiL 22. Luke viik 14. 1 Tim. v. 9. || Solicitousness in procuring, &c. Matt. vi. 34. PhiL'p. iv. 6. W\ But nature is satisfied, #c. 1 Tim. vi. 7, 8. ** As some Philosophers, #c Laertius and Suidas affrm this of Aristippus, and Philostratus of Crates. -f-f Either by giving, &c Matt- v. 42. XX Or lending, #c. In the same Mat. Luke vi. 35. §§ As becomes those, &c. 1 Tim. vi. 17, 18. *t Is a treasure, &c. Mat. iv. 20. ! 108 Of the Truth of Book II. ness of thieves, nor variety of accidents, can prevail any thing-. An admirable example of which sincere and undis- sembledlcharity,the first Christians afford us, when things were sent from so great a distance as * Macedonia and Achaia, in order to supply the want of those in Pales- tine *, as if the whole world had been but one family. And here this caution is added also in the law of Christ, t that no hope of recompense or honour, diminish from our liberality j because, if we have regard to any thing else but God, \ it takes away his acceptance. And, lest any one should pretend, as is commonly done, to cloak his sparingness, as if he were afraid he should want what he has, when he comes to be an old man, or if any misfor- tune should befal him : the law promises, § that a par- ticular care shall be taken of those who keep these pre- cepts, and that they may the more rely upon it, reminds them of || the remarkable providence of God, in provid- ing 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 ; % but this would have us entirely to abstain from oaths, except upon necessity ; and to have so great regard to truth in our common * Macedonia and Achaia. &c. Rom. xv. 25, 26. and the follow- ing verses. 2 Cor. ix. 1, 2, 3, 4. Philip, iv. 18. + That no hope of recompense, &c. Matt. iv. 1, 2. Lnke xiv. 12. X It takes away his acceptance, &c. See the forecited place in Matt. § That a particular care, &c. Matt. vi. 32. Luke xii. 7. xxi. 8. || The remarkable providence of God, &c. Matt, vi. 27, 28. % But this would have us, &c. Matt. v. 33, 34-, 35, 36 3 37, Jam. v. 12. Sect. XIV. The Christian Religion. 109 conversation, * that there should be no need of requiring 1 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 opi- nions of the Hebrews, or of any other nation, which is not contained here, and moreover ratified by divine au- thority* For instance, concerning •(* modesty, J tem- perance§ goodness, || moral virtue, IF prudence** the du- ty of governors and subjects, ■[•"(• parents and children, J J masters and servants, §§ husbands and wives ; and par- ticularly, abstaining from those vices, which under a shew of virtue deceived many of the Greeks and Ro- mans, viz. I I the desire of honour and glory. The sum of it, is wonderful for its substantial brevity ; *(*J that we should love God above all things, and our neighbour as ourselves, that is, J|| we should do to others, as we * That there should be no need, &c. See the forementioned place ©f Matthew. -j- Modesty, &c. 1 Pet. iii. 3. £ Temperance, <£c. Tit. ii. 12. 1 Tim. ii. 19. § Goodness, &c. 2 Cor. vi. 6. Gal. v. 22. Colos. iii. 12, Cor. xiii. 4. || Moral virtue, &c] Thil. iv. 3. 1 Tim. ii. 2. iii, 4. Tit. ii. 7. ^[ Prudence, &c. Matt. x. 16. Ephes. 1. 8. •"The duty of governors, &c. 1 Tim. ii. 2. Rom. xiii. 1 Pet. ii. 13, 17. ff Parents and children, &c. Colos. iii. 20, 21. Ephes. vi 1, 2, 3, 4. Xt Masters and servants, #c. Ephes. vi. 5, 6, 7, 8, 9, 10. Colos. iii. 22, 23, 24, 25. §§ Husbands and wives, £c. Ephes. v. 22, 23, 24, 9,5, 28, 33. Colos. iii. 18, 19. 1 Tim. ii. 2. IIH The desire of honour, &c. Matt, xviii. 4. xxiii. 12. Luke xiw 11. xviii. 14. John v. 44. Ephes. iv. 2. Colos. ii. 18. iii. 23.— 1 John ii. 16. Phil. ii. 3. 1 Thess. ii. 6. 1 Pet. i. 24. v. 5. t$ That we should love God, &c. Matt. ix. 18. xxii, 37, 39.— Luke x. 27. Rom. xiii. 9, 10, 11. Gal. v. 14. James ii. 8j $|J We should do to others, &c. Matt. vii. 12, Luke vi. 31.— » L 110 Of the Truth of Book II. would have them do to us. Perhaps some may object against what we have now said of the excellency of Christ's commands ; the great difference of opinions amongst Christians, from whence have arisen so many various sects. Sect. XVII. An Answer to the Objection, drawn from the many Controversies among Christians. But the answer to this is evident : there are scarce any arts but the same thing happens to them, partly thro'' the weakness of human nature, and partly because mens judgement is hindered by prejudices : but for the most part, this variety of opinion is limited with- in certain bounds, in which men are agreed ; and whereby they determine doubts : as in the Mathema- tics, it is a dispute 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 dispute ; and thus it is in natural philosophy, physic, and other arts. So the difference of opinions that is amongst Christians, cannot hinder their agreement in the princi- pal things, that is, those commands, by which we have now recommended the Christian Religion : and the cer- tainty of these appears from hence, and 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 accor- ding to this rule. And, if any should attempt to con- tradict 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 consent of all Christian Nations, and by those books This was commanded by the Emperor Alexander, See Dion, and he that wrote the life of this Emperor in Latin. Sect.XVIII. The Christian 'Religion. Ill 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 thesame reason that we believe Plato, Xeno- phon and other disciples of Socrates ; concerning the o- pinions 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 Re- ligion exceeds all other religions that are, or can bej imagined, is the manner in which it was delivered ami propagated : in the consideration of which particular, the first tiling that offers itself, is the author of this doctrine. The authors of the Grecian wisdom and knowledge, themselves confessed that they alledged scarce any thing for certainty, because truth was sunk, as it were, * to the bottom of a well ; *j* and the mind, as dim-sighted in regard to divine things, as the eyes of an owl in the sun-shine. Beside, there was hardly any of them but was addicted to J some particular vice ; some were § flatterers of princes, others devoted to || the em- * To the bottom of a well, <|c It was a saying of Democritus that truth lay at the (bottom of a well, as we find in Tully's aca- demical ^questions, and in other writers. -f* And the mind as dim-sighted, $c. See Aristotle's metaphy- sics, book ii. ch. i. As the eyes of a batt are dazzled at the light in. the day time ; so is the understanding in our soul confounded at the plainest things in the world. £ Some particular vice, $c. Socrates is most commended by the consent of all; yet Cyril in his vith book against Julian, sets before us, in the words of Porphyry, the great degree of anger he discover- ed in his words and sayings. § Flatterers of princes, &c. Plato and Aristip pus. || The embraces of harlots, $e. Zeno the chief of the Stoicks* 112 Of the Truth of Book 1 1 braces of harlots, others to* snarling impudence; and one great argument of the envy and hatred they all had against one another, is their -(-quarrelling about words, or things of no moment ; and as good an argument of their coldness and indifferency in the worship of God, 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 ; j making that only the rule of their religion, which was publickly received. And, as for the reward of piety, they could affirm no- — i — — ' ■ -. — — — _ — was addicted to the love of men; and Plato, Aristotle, Epicurus, Aristippus, and almost all of them to the love of women ; witness Athseneus's books iii. and xiii. Lsertius, and Lactantius. Theognis mentions it of himself in many places. * To snarling impudence, fyc. Whence they are called Cyricks. -]• Quarrelling about words, <£>c. This is well observed by Tinioa, Phliasius. O wretched mortals, nothing but sin and flesh, How are you deceived with words and contests ? Vain men like empty bladders puffed with wind. And again, Sharp contest walks about with mighty noise, Sister of mortal hatred and confusion ; Till wandering too and fro, at last she fix Herself in human breasts, and raise their hopes. And again, Who has inflamed them with such deadly strife ? The noisy multitude, who silence hate. From whom the plague of tatle has its rise. You will find these verses in Clemens, Strom v, in Eusebius at ilsQ end of his Preparation, and in Theodoret's iid discourse. J Making that only the rule, §c Xenophon in his vith Memorab, recites the oracle by which the gods are commanded to be worship- ped according to the laws of every city. Here we may repeat the words of Seneca, before quoted out of Augustine ; after which, Au- gustine adds these ; he worshipped that which he blamed ; he did that which he condemned, and that which he found fault with, he paid adoration to. According to what Plato says in his Timaus, and other places ; and Porphyry in that place of Eusebius's Preparat. book iv. ch. 8. that it was dangerous to speak the truth in divine matters, before the vulgar. The fear of which danger, both in the Greek and Latin, and barbarian philosophers, prevailed over the sincere profession of the truth ; which thing alone is sufficient to hinder any one from thinking that such men were to be followed in veery thing. Justin Martyr, in his exhortation to the Greeks, ob- serves thus of Plato. Sect. XVIII. The Christian Religion 113 £>' thing for certain ; as appears from* the last dispute of So- crates a little before his death. Mahomet, the author of that religion, which has spread itself so far, f abandoned 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 iVloses the Hebrew lawgiver, was an excellent person, however not entirely free from faults ; for with great reluctance he would scarce % un- dertake an embassy to the king of Egypt, though at the command of God ; and he discovered some § distrust of God^ promise concerning striking water out of the rock, as the Hebrews acknowledge. And he partook of scarce any of those rewards which he promised to his people by the law, || being driven to and fro in desart places by continual tumults, ^j and never entering the happy land. But Christ is described by his disciples, ** to be without any manner of sin; -f"f* nor could he ever be proved to have committed any, by the testimonies of others ; and whatever he commanded others, J* he performed himself; * The last dispute of Socrates, $c See what we have before quoted concerning him. ■f Abandoned himself to lust, $c. See what is said in the vith book. £ Undertake an embassy, $c. Exodus iv. 2, 10, 13, 14. § Distrust of God's promise, j^c. Numb. xx. 12. || Being driven too and fro, $c. Exodus xxii. Numb. xi. xii. >:iv. xvi. xx. xxv. ^ A d never entering the happy land, c ^c. Numb. xx. 12. Deut. xxxiv. 4. ** To be without any manner of sin, §c. John viii. 46. x. 32. 2 Cor. v. 21. 1 Pet. ii. 20. Heb. iv. That his piety was commended by the oracle among the Gentiles, we shall show in the vith book. -f-r Nor could he ever be proved, &c. Origen observes this in lii.i iiid book against Celsus. ££ c*e performed himself, <£c. Lactantius in the end of his ku stitutions well observes, that he not only shewed the way, but wajk« 3 114 Of the Truth of Book II. 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, % that he prayed to God for them. And the reward that he premised to his fol- lowers, he was possessed of himself, in a most eminent manner ; as is declared and proved by certain testimony. § Many saw, heard, and handled him after he was return- ed to life again : | 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 dis- ciples with a 51 power to speak those languages which they had never learned ,* ** and with other miraculous gifts, f"|" he promised them, when he departed from them : all which put together show, that there was no reason to doubt of his faithfulness, or of his power to recompence us with that reward he has promised. And hence it is tve collect, that this religion exceeds all ed before in it, lest any one should dread the path of virtue on account of ibs difficulty. * He was most sincere, &c. 1 Pet. ii. 22. •f- Most patient of injuries, &c. Mat. xxvi. 50, 51. John viii.. 23. Acts viii, 32. X fhat he prayed to God for them, &c- Luke xxiii, 34. § Many saw, heard and handled him, &c. John xx, 27, 28, 29.. John i. epist. i. Mat. xxvii. Mark xvi. Luke xxiv. 1 Cor. xv, 3, 4, 5, 6, 7, 8. || He was taken up into heaven, &c. Mark xvi. 19. Luke xxiv. 51, 52. Acts i. 9, 10, 11. also Acts vii. 55. ix. 3, 4, 5. xxii. 6. 1 Cor. xv. 8. % A power to speak languages, 4"C« Acts ii. 3, 4. x. 46. xx. 6. 1 Cor. xiii 10, 28, 30. xiii. 1, 8. xiv. 2, 4, 5, 6, 9, 13, 14, 18, 19, 22, 23, 27, 39. "* And with other miraculous gifts, &c. Acts iii. v. viii. ix. x. xi. xiii. xiv. xvi. xix. xx. xxi. xxvii. Rom. xv. 19. 2 Cor. xii. 12. Heb. ii. 4. The truth hereof is shown by Justin, in his dispute •with Trypho ; by Irseneus, book ii ; by Tertullian, in his apology ; by Origen, in his viith book against Celsus : by Lactantius and others. •J--}* As he promised them, &c. John xiv. 12, xvii. 21. Mark xvi. 17. Sect. XVIII. The Christian Religion. 115 others in this particular also ; that the author of it per- formed 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 considered, are such, that if God has any regard or care of human affairs, this doctrine cannot possibly 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 ; -f and no less, throughout all Asia, i even in the islands in the sea belonging to it, § thro' Egypt, also || Ethiopia, ^f and some other parts of Africa,* and at last through America. Nor is this done now only, but was so of old, as the history of all ages testify, the books of the christians, and the acts of synod's ; and at this day there is a tradition preserved amongst the barbarians, -f~f- of the journeys and miracles * Even the further corners of the north, &c. See Adam Ere- mensis and Helmoldus, and the writers concerning Iceland. •j- And no less throughout ail Asia, &e. See the acts of the gen- eral councils. X Even in the islands in the sea, &c. See Osorius in his Lusi- tanicks. § Through Egypt also, <|"c- This appears from the acts of the general councils ; from the ancient ecclesiastical histories, and parti- cularly Eusebius vi. 34. out of the Coptick liturgy. || And Ethiopia, &c. See Franciscus Alvaresius. % And some other parts of Africa, &c. See Tertullian, Cyprian, Augustine, and the acts of the African councils ; especially that council, which is subjoined to the works of Cyprian. ** And at last through America, &c. See Aoosta and others, who have wrote about the affairs of America. -}--f- Of the journeys and miracles of Thomas, &c See Abdias book ix. Eusebius's ecclesiastical history, book i. towards the end ; and book ii. ch. i. and the beginning of book iii. ltuffinus book x. ch. 9. Add to these, Osorius ant[ Linschotius, concerning the affairs of E,a.st India : and Ereita concerning the empire of the Lusitanian-s 116 Of the Truth of Book II. of Thomas # and Andrew, and the other apostles. And "J* Clemens, { Tertullian, § and others have observed^ in Asia : the sepulchre of this apostle is now to be seen in the coun- try of Corwnandel. * And Andrew, &c. See Eusebius in the beginning of his fore=» mentioned iiid book, and Ongen upon Genesis. -f Clemens, &c. He says, Strom v. that Christ was known in all nations. I X Tertullian, &c. In his 1st book against the Jews. In whom else have all nations believed, but in Christ, who lately came ? in whom have all these nations believed, Parthians, Medes, Elamites, and the dwellers in Mesopotamia, Armenia, Phrvgia, Cappadocia ; the inhabitants of Pontus and Asia, and Patuphylia) they that dwell in Egypt ; and they who live in the country of Africa, beyond Cyrene ; Romans and strangers ; Jews and other nations in Jerusa- lem ; the different sorts of people in Getulia ; the many countries of the Moors ; all the borders of Spain ; the different nations of Gaul ; and those places of Britain, which the Romans could not come at, are yet subject to Christ ; the Sarmatce, and Dceci, the Germans and Scythians ; and many other obscure nations, and many provinces and islands unknown to us, so many that they cannot be reckoned ? in all which places, the name of Christ who lately came, reigns. Presently after, he shows how much larger the kingdom of Christ was in his time, that is, the end of the second century, than those of old, Nebuchadnezzar's, Alexander's or the Romans : the kingdom of Christ is every where extended, is received every where, in all the above named nations (he had mentioned the Babylonians, Par- thians, India, Ethiopia, Asia, Germany, Britain, the Moors, Gertu- lians and Romans) is esteemed ; he reigns every where, is adored in all places, is divided equally amongst them all. § And others, Slc. Irenceus, who was ancienter than Tertullian, Book i. ch. 3. Fur though there be different languages, the power of tradition is the same; neither the churches founded in Germany, have any other belief, or any other tradition ; nor yet those in Ibe- ria, nor those among the Celtae, nor those which are in the east, nor those in Egypt, nor those in Libya, nor those that are established in the middle of the world : but like the sun which God created, and is one and the same throughout the whole world ; so the light, the preaching of the truth, shines every where, and enlightens all men, who are willing to come to the knowledge of the truth.' And Ori- gen's Homily upon the ivth of Ezekiel. The miserable Jews con- fess that these things were foretold of the presence of Christ ; but they are foolishly ignorant of his person, though they see what is said of him fulfilled: foi when did the British land, before the com- ing of Christ, agree in the worship of one God ? When did the country of the Moors, when did the whole world together do so ? And Arnobius, book ii. The powers which they saw with their eyes,, and tuose unheard of effects which were openly produced, either by Sect. XVIII. The Christian Religion. 117 how far the name of Christ was famous in their times him, or which were proclaimed by his disciples throughout the whole world, subdued those violent appetites, and caused nations and peo- ple, and those whose manners were very different, to consent with one mind to the same belief; for we might enumerate, and take into our account, those things which were done in India among the Serce, Persians and Medes, in Arabia, Egypt, in Asia, Syria, among the Galatians, Parthians, Phrygians, in Achaia, Macedonia, Epirus ; in those islands and provinces surveyed by the east and western sun ; and lastly in Home, the mistress of the world. And Athanasius, in his synodical epistle, which we find in Theodoret book iv. ch. 3. men- tions the christian churches in Spain, Britain, Gaul, Italy, Dalma- tia, Mysia, Macedonia, Greece, Africa, Sardinia, Cyprus, Crete, Paraphilia, Lysia, Isauria, Egypt, Lybia, Pontus and Cappadocia. And Theodoret in his viiith discourse against the Greeks, speaks thus concerning the apostles : when they were conversant in the body, they went about sometimes to one sort, and sometimes to another ; sometimes they discoursed to the Itomans, sometimes to the Spaniards, and sometimes to the Geltans ; but after they re- turned to him that sent them ; all enjoyed their labours without ex- ception ; not only the Romans, and they that loved the Roman yoke, and were subject to their government ; but also the Persians, and Scythians, and Massagetse, and Sauromatoe, and Indians, and Ethiopians ; and to speak in one word, the borders of the whole world, And again in his ixth book, amongst the converted nations, he reckons the Persians, the Masagetse, the Tibareni, the Hyrcani, the Caspians and Scythians. Hieronymus in the epitaph of Nepo- tian, reckons among the Christians, the Indians, Persians, Goths, Egyptians, Bessians, and the people clothed with skins ; in his epis- tle to Lseta, he reckons up the Indians, Persians, Ethiopians, Ar- menians, Humus, Scythians and Getans : and in his dialogue be- tween an orthodox man and a Luciferian, he mentions the Britains, Gauls, the east, the people of India, the Iberians, the Celtiberians, and the Ethiopians. And Chrysostom in his vith homily upon 1 Cor. says, if they were not worthy to be believed in what they said, how should their writings- have spread all over barbarous countries, even to the Indians, and those countries beyond the sea ? and again, in his last homily upon Pentecost. The Holy Spirit descended in the shape of tongues, dividing its doctrine among the several cli- mates of the world ; and by this gift of tongues, as it were by a par- ticular commission, made known to every one the limits of that com- mand and doctrine that was committed to him. And again, in his famous oration, concerning Christ's being God: " we must say then, that a mere man, could not in so short time have overspread the world, both sea and land : nor have so called men to such things, who were held by evil customs, nay, possessed 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. 118 Of the Truth of Book II. amongst the Britains, Germans, and other distant na- tions. What religion is there that can compare with it, for the extent of its possession ? If you answer, hea- thenism ; that indeed has but one name, but is not one religion : for they do not all worship the same thing ; for some worship the stars, others the elements, others beasts, others things that have no existence; neither are they governed by the same law, nor under one com- mon master. The Jews indeed, though very much scattered, are but one nation ; however, their religion has received no remarkable increase since Christ: nay, their own law is made more known by the Christians than by themselves. Mahometanism is settled in very many countries, but not alone ; for the Christian Reli- gion is esteemed in those same countries, and in some places by a greater number : whereas, on the contrary, there are no Mahometans to be found in many parts where the Christian Religion is. 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 may be compared with others. We see most men are disposed to comply with the examples of kings and rulers, especially if they be enforced with laws or compulsion. To these the Religion 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, tentmakers, and the like ; and yet by the indus- try of these men that doctrine, within thirty years, or thereabouts, spread not only through * all parts of the * All parts of the Roman Empire, &c. Horn. xr. 19. Sect. XIX. The Christian Religion. lig 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 enticements, nay, op- posed as much as possible by the power of those who were in authority, this religion was propagated so far, that it possessed the greatest part of the Roman empire, * before Constantine professed Christianity. They among the Greeks who delivered precepts of morality, at the same time rendered themselves acceptable by other arts ; as the Platonicks, by the study of geome- try ; the Peripateticks, by the history of plants and animals ; the Stoicks, by logical subtility : the Pythago- reans, by the knowledge of numbers and harmony. Many of them were endued with admirable eloquence, as Plato, Xenophon and Theophrastus. 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 al- low that they were attended with miracles ; or that the secret influence of God favoured their undertaking, or both. Sect. XIX. And the great impediments that hin- dered men from embracing it, or deterred them from professing it. To which consideration we may add this, that the minds • Before Constantine professed Christianity, #c. Tertullian said in his time, apology ii. " We are but of yesterday, and have filled all places belonging to you, your cities, islands, castles, towns, councils, your very camps", tribes, companies, the palace, senate and forum ; we have left you only your temples." f Their speech was very plain &c. This was wisely observed by Chrysostom, on 1 Cor. i. IT. and by Theodoret, after the words now quoted. 120 Of the Truth of Book II. 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 were filled with opin- ions and habits which are a second nature, repugnant to these new instructions; having been educated and con- firmed by the authority of laws, and of their parents, in the heathen mysteries and Jewish rites. And besides this, there was another obstacle as great, namely, the most grievous sufferings, which it was certain they who professed Christianity must endure, or be in fear cf, upon that account : for since such sufferings are highly disa- greeable to human nature, it follows, that those things which are the cause of such sufferings, cannot be recei- ved without great difficulty. The christians for a long time, were kept out of all places of honour, and were moreover fined, had their goods confiscated, and were banished : but these were small things ; they were con- demned 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 burning of them alive, crucifying them, and such like punishments, which one cannot read or think of without the greatest hor- ror ; and this cruelty, which, without any long inter- ruption, and that not every where, continued in the Ro- * But burning of them alive, <£c. Domitius Ulpianus, a famous lawyer, wrote seven books about the punishments that christians ought to have inflicted on them. Lactantius mentions them, book v. ch. 7 J Sect. XIX. the Christian Religion. 121 man empire almost (ill the time of Constantino, and in other places longer ; was so far from diminishing- them, that on the contrary their blood was called the seed of tha church, they so much more increased as they were cut off. Here therefore let us compare other religions with Chris- tianity. The Greeks and other heathens, who were wont to magnify their own matters, reckon a very iew that suffered death for their opinions; some Indian philoso- phers, 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 posterity. But there were Tery many of the common people, scarce known to their neighbours, among the Christians, who suffered death for their opinion ; women, virgins, young men, who had no desire nor probable hopes, that their names would continue long after them ; and indeed there are hut a few whose names remain in the martyrologies, 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 province^ than ever there did * Reckoned only by the heap, <£c As the innocent company of three hundred at Carthage, mentioned in the xxivth Itoman mar- tyrology of Augustus; very many in Africa, under Severus; under Valerian, at Antioch ; and in Arabia, Cappadocia and Mesopotamia ; in Phrygia, in Pontus under Maximin, at Nicomedia, in Numidia, at Rome, in Thebais, Tyre, Trevers under Diocletian, in Persia under Cabada and Sapores. All which are mentioned in the martyr- ology, without any names. M 122 Of the Truth of Book II. Jews ; all whose sufferings of this kind may almost be redaced to the times of Manasses and Antiochus. Wherefore, seeing the Christian Religion, in this par- ticular also, infinitely exceeds others; it ought justly to be preferred before them. It must be inferred from such a multitude of every age and sex, in so many dif- ferent places and times, who refused not to die for this Religion ; that there was some great reason for such a constant resolution, which cannot be imagined to be any other, but the light of truth, and the Spirit of God. An answer to those who require more and stronger arguments. If there be any one who is not satisfied with the ar- guments hitherto alledged 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 pro- perties of bodies, another in doubtful matters, and ano- ther in matters of fact. And we are to abide by that whose testimonies are void of all suspicion : which if it be not admitted, not only all history is of no further use, and a great part of physic ; but all that natural affection, which is betwixt parents and children, is lost, •f who can be known no other way. And it is the will of God J that • That different things, 4"C-] See Aristotle's Ethics to Nicoma- thus, book i. "It is sufficient, if a thing be made appear according to the subject matter of it ; for the same evidence is not to be ex- pected in all things." And in the latter part of his First Metaphys. the last chap. ".-Mathematical certainty is not to be met with in all things." And Calicidus on Timceus, according to the opinion of Plato. " A disposition to believe precedes all doctrines ; especially if they be asserted, not by common, but by great, and almost divine men." f 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 kind of knowledge, t And it is the will of God, &c] There are two sorts of propo- Sect. XIX. The Christian Religion. 1 23 those things which he would have U9 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 suf- ficient to procure the belief, 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 ; 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 related concerning Christ, and for that reason think themselves bound to obey the precepts of Christ. And this is to be discovered by this one things that they receive many other historical relations as true, the truth sitions in the Christian Religion ; one sort of which may be philoso~ phically demonstrated, the other cannot. Of the former are such as these : the existence of God, the creation of the world, a divine Pro- vidence ; the goodness and advantage of the precepts of religion ; all which are capable of a demonstration, and. are actually demons- trated, by Grotius and others ; so that a man must renounce his rea- son, or else admit them. But those passions which are contrary to them, hinder unbelievers from receiving them, because if they should own them to be true, they must subdue those passions, which they are unwilling to do, because they have been so long accustomed to them. Of the latter sort, are the historical facts, upon which the truth of the gospel depends, and which are explained by Grotius, and proved by historical arguments. Which same arguments would be allowed to be good by unbelievers, in the same manner as they do the proofs of all those histories which they believe, though they do not see the facts : if they were not hindered by the prevalence of their passions ; and which they must entirely subdue, if such arguments came once to take place. See a little book of mine in French, con- cernin" 1 Infidelity. Le Clcrc. * That they would not have that seem true, &c] Chrysostom treats very handsomely of this in the beginning of 1 Cor. chap. 3. And to Demetrius he says, " that they do not believe the Command^ ments, proceeds from their unwillingness to keep them," 3 24 Of the Truth of Book II. 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 congrega- tion of Christians, every where to be found ; for which there must of necessity have been some cause. And since the long continuance of the Christian Religion, and the propagation of it so far, cannot be attributed to any human power, it follows, 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 with- out a miracle gather so much strength and power, ought to be looked upon as greater than a miracle. * That it should without a miracle, &c] Chrysostom handles this argument on 1 Cor. chap. i. towards the end ; and Auguslin concern- ing the City of God, book xxii. chap. 5. Sect. I. The Christian Religion. 1S5 BOOK THIRDc Sect I. Of the Authority of the Books of the New Testament. JTXE 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 an- cient books, which contain this religion ; and they are what we call the books of the New Testament, or rather covenant ; for it is unreasonable for ***3 ^^ to deny that that Religion is contained in tnose books, as a U Chris- tians 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 believethe Maho- metans, that the religion of Mahomet is contained in the Alcoran : wherefore, since the truth of the Christian Religion hath been proved before, and at the same time it is evident that it was contained in these books, the authority of these books is established by this alone : however if any one desire to have it more particularly made appear to him, we must first lay down that com- mon rule amongst all fair Judges,*that he who would dis- • That he who would, &c] See Baldus in his Rubrick concerning the credibility of writings, and Gailus book ii. Obs. cxlix. Numb. €. and 7. and those he there cites. 126 Of the Truth of Book III prove any writing which has been received for many ages, is obliged to bring arguments that may diminish the credibility of such a writing *, which if he cannot, the book is to be defended, as in possession of its own authority. Sect. II. The books that have any names affixed to them were writ by those Persons whose names they bear. We say then, that the writings, about which there is no dispute amongst Christians, and which have any par- ticular person's names affixed to them, are that author's whose title they are marked with; because the first writers, such as Justin, Irenaeus*Clemens, and others after them, quote these books under those names : and besides -j- Tertullian says, that in his time some of the original copies of those books were extant. And because all the churches received them as such before there were any public councils b^ ; neither did any heathens or Jews raise a*y controversy, « 9 if they were not the works of ttiose whose they were sa^d to be. And { Julian open- }y confesses, that those were Peter's, Paul's, Matthew's, s * Clemens, & c] There is only Clemen's epistle to the Corin, thians extant, in which he quotes places oi tnc New Testament, b ut does not name the writers ; wherefore Clemens's name might have been omitted : and so might Justin's who is not used to add the ^ames. Le Clerc. ■f Tertullian says, &c] In his prescription against the hereticks. t( Let every one who would exercise his curiosity rather in the affair of his Salvation, let them run over the apostolical churches, over which the seats of the apostles have now the rule in their places, in ■which the authentick letters themselves are recited." And why might not the hand of the apostles be then extant, when Quintillian says, that in his time Cicero's hand was extant, and Geliius says the same of Virgil's in his. + Julian openly confesses, &c] The place is to be seen in Cyril's, tenth book. (See also annotations, in the dissertation on the foux Evangelists, added to the harmony of the gospels. Le Clerc* Sect. III. The Christian Religion. 127 Mark's, Luke's, which were read by the Christians 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 con- cerning the one, and of the Latins concerning the other, how much more then ought we to stand by the testi- mony of almost all the nations in the world, for the authors of these books ? Sect. III. The doubt of those books that were formerly doubtful taken aivay. There are indeed in the volume we now use., some books which were not equally received from the begin- ning ; * as the second of Peter, that of James and Jude, two under the name of John the Presbyter, the Revela- tions, 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 sa- cred ; which makes it credible, that those enriches, which had not those books from the beginning, did not know of them at that time, or else were doubtful con- cerning them ; but having afterwards learned the truth of the thing, thev began to use those books after the ex- ample of the rest ; as we now see done in almost all places : nor can there be a sufficient reason imagined, why any one should counterfeit those books, when no- thing can be gathered from them, but what is abundant- ly contained in the other books that are undoubted. • As the second of Peter, &c. However, Grotius himself doubt- ed of this ; the reasons of which douht, he himself gives us in the beginning of his annotations upon this epistle. But though one or two epistles could be called in question, this would not render the rest doubtful ; nor would any part of the Christian faith be defective because it is abundantly delivered in other places. Le Cterc, 128 Of the Truth of Book lit Sect. IV. The authority of those Books which have no name to them, evident from the na- ture of the Writings, r There is no reason why any one should detract 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 Re- velation ; because some have doubted whether John the apostle wrote them, or another of the same name. For * in writers the nature of the writings is more to be re- garded than the name. Wherefore we receive many historical books, whose authors we are ignorant of, as that of Caesar'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 thev lived in the first age, and were endued with the apostolical gifts. And if any one should object against this, that these qualities may be feigned, as may the names in other writings ; he would say a thing that is by no means credible, viz. that they who every where press the study of truth and piety, should without any reason bring themselves under the guilt of a lie ; which is not only abhorred by all good men, -J* but was punished with death by the Roman laws* • For in writers, $c.] It had been more proper to say in writings, or books, which is the meaning of Grotius, as appears from what fol- lows. f f But was punished with death, #c] See L. Falsi Nominis, D. dc 1 ege Cornelia : and Paul, book v. Sent. Tit. xxv sect 10 and 11. See examples of this punishment, at the end of the books of Valerius Maximus, and. in Capitolinus in Pertinax. Sect. V, The Christian 'Religion, 12Q Sect. V. That these Authors wrote tvhat was {rue, because they knew the things they wrote about. It is certain therefore, that the books of the New 1 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 the 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 ig- norance, or from an ill intention. Matthew, John, Pe- ter, and Jude, were of the company of those twelve, which Jesus chose to be witnesses of his life and doc- trines ; 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, *f a near relation of Jesus, and made Bishop of Jerusalem by the apostles. Neither could Paul be de- ceived through ignorance, concerning those doctrines which he professes were revealed to him by Jesus him- self reigning in heaven ; neither could he be deceived in the things which he performed himself; no more Icould Luke, who was his J inseparable companion in his 'travels. This same Luke could easily know what he iwrote concerning the life and death of Jesus, because he iwas born in a neighbouring place, and travelled through (Palestine, where he says he § spake with them who were eye-witnesses of these things. Without doubt jthere were many others (besides the apostles with whom * So that they could not want the knowledge, &c] John xv. 27, ^also 1 Epistle i. Acts i. 21, 22. f A near relation of Jesus, &e] So others, and they not a few think ; and St Chrysostom every where. See Josephus also. (Add to these Eusebius, H. E. book ii, chapter 1 and v3.) X Inseparable companion, «$»c] See Acts xx, and the following ; Colossians iv. 14, 2 "rim. iv. 11. Philem. 24. I § He spake with them, #c. In the Preface of his Gospel History. ISO Of the Truth of Book III. 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, con- cerning 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? It* is a constant tradition that Mark was a continual com- panion 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 Revelations be deceived in those visions which he says *f* were caused from heaven *, J nor he to the Hebrews, in those things which he professes he was taught, either by the Spirit of God, or by the apostles themselves. Sect. VI. And because they would not say what was false. The other thing we affirmed, viz. that they would not speak an untruth, is joined with what was before handled, when we established the credibility of the Christian re- ligion in general, and of the history of Christ's resurrec- tion. They who would disprove witnesses in this particu- lar concerning their disposition of mind and will, must of necessity alledge something to make it credible, that they set their mind against the truth. But this cannot ba said here ; for if any one should object that their own cause was concerned, he ought to examine upon what * It is a constant tradition, &c. Irenaeus, book iii chapter 1. and Clemens in his Hypotyposes, cited in Eusebius's Eccles. Hist. •f Were caused from Heaven, &c. Itev. i. 1, 2. iv. 1. and the following; xxii. 13, 19, 20, 21. % Nor he to the Hebrews, &c. Heb, ii. i. v. 11. xiii. 7, 8, 23.. Sect. VII. The Christian Religion. 131 account it was their cause ; certainly not for the sake of 1 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 undergo. It was not therefore their own cause, unless out of re- verence to God, which certainly does not induce any man to tell a lie, especially in a matter of such moment, upon 1 which the eternal salvation of mankind depends. We i| are hundred from believing such a wicked thing of them, both by their doctrines, which are in every part * full of piety, and by their life, which was never accused of any I evil fact, no, not by their enemies, who only object their 1 unskilfulness against them, which is not at all apt to pro- duce a falsity. If there had been in them the least dishon- I esty, they would not have set down their own faults to be eternally remembered; "J- as in the Hight of them all, when Christ was in danger, and % in Peter's thrice de- I nying him. Sect. VIL The credibility of these Writers fur- ther confirmed, from their being famous for Miracles. But on the contrary, God himself gave remarkable testimonies to the sincerity of them, by working miracles, * Full of piety, &c] And abhor lying, John xiv. 17. xv. 26. i xvi. 13. xvii. 17, 19. xviii. 37. Acts xxvi. 25. Rom. i. 25. 2 Thes. ii. 20. I John i. C, 8. ii. 4, 81. 2 Cor. v£ 8. Eph. iv. 15, 25. Colos. iii. 9. Rev. xxii. 15. 2 Cor. ii. 31. Gal. i. 20. Observe how indus- triously St Paul distinguishes those things which are his own, and those which are the Lord's, 1 Cor. vii. 10, 12. how cautious in speak- ing of what he saw, whether he saw them in the body, or out of the bodv, 2 Cor. xii. 2. f As in the flight of them all, $c] Matt xxvi. 34, 56. ^ In Peter's thrice denying him, &c. Matt. xxvi. 69, and the. following; Mark xiv. 66, and the following; Luke xxii. 54, and- the following. 132 Of the Truth of Book III. which they themselves and their disciples * publicly a- vouched with the highest assurance *, adding the names of the persons and places, and other circumstances; the truth or falsity of which assertion might easily have been discovered by the magistrate"^ enquiry ; amongst which miracles, this is worthy observation, f which they con- stantly affirmed, of their speaking languages they had never learned, before many thousand 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 vio- lently set against them, and the Roman magistrates very partial ; who would not overlook any thing that afforded matter of traducing them as criminals, and authors of a new religion; nor did 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 servant of the Emperor Adrian, % 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, § speak of these facts, as things known to every body, and about which there could be no doubt. Moreover, they openly declare that the wonderful power of them || remained in * Publicly avouched, &c. See the Acts of the Apostles through- out, and 2 Cor. xii. 12. ■f Which they constantly affirmed, &c. The places are quoted before. £ Mentions the miracles of Peter, £c. Book xiii. As Origen says in his second book against Celsus. This is that Phlego», whose remains we have yet, concerning miracles and long Jived men. § Speak of these facts, as things, $c. The places are very many, especially in Origen. See the whole eighth chapter of Augustine's twenty -second book of the City of God. || llemained in their graves, $c] The miracles at the sepulchres of holy men then began to be boasted of, when the Christians hav- ing 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 argument made use of, lest we di- minish from the credibility of certain miracles, by these dcubtful or Sect. VIII. The Christian Religion. 133 their graves for some ages ; when they could not but know, if it were false, that they could easily be disproved by the magistrates to their shame and punishment. And these miracles, now mentioned at their sepulchres, were so common, and had so many witnesses, * that they for- ced Porphyry to confess the truth of them. These things which we have now alledged, ought to satisfy us : but there are abundance more arguments, which recom- mend to us the credibility of these books. Sect. VIII. And of their Writings ; because in them are contained many things ivhichthe event proved to be revealed by a divine poiver. For we find in them many predictions concerning things which men could not possibly know of themselves, and which were wonderfully confirmed by the event;f such as the sudden and universal propagation of this religion; J the perpetual continuance of it ;|| that it should be re- fictitious ones. Every one knows how many stories are related after the fourth century, about this matter. But Origeu does not men- tion any such miracles : But in his seventh book against Celsus, says, •* Very many miracles of the Holy Spirit were manifested at the beginning of Jesus's doctrine, and after his ascension, but afterwards they were fewer ; however there are now some footsteps of them in some few, whose minds are purified by reason, and their actions a- greeable thereto." Who can believe that so many miracles should be done in one or two centuries after Origen, when there was less need of them ? Certainly it is as reasonable to derogate from the credibility of the miracles of the fourth and fifth centuries as it would be impudent to deny the miracles of Christ and his apostles. These miracles could not be asserted without danger ; those could not be rejected without danger, nor be believed without profit to those who perhaps forged them ; which is a great diffeience. LoClerc. * That they forced Porphyry, $c] See Cyril's xth book against Julian, and Jerom against a book of Vigilantius. -f- Such as the sudden, $c] Matt, xiii, 33, and following verses^ Luke x. 18. John xii. 32. J The perpetual continuance of it, &c] Luke I. 33. Matt. Xxviii. 20. John xiv, 16. || That it should be rejected, &c] Matt. xxi. CS. and following N IS* Of the Truth of Book III. jected by very many of the Jews, * and embraced by Strangers ;f the hatred of the Jews against those who professed this religion \\ the severe punishments they should undergo upon the account of it;|| the siege and -destruction of Jerusalem and the temple, and § the sore calamities of the Jews. Sect. IX. And also from the care that it teas fit God should take, that false Writings should not be forged. To what has been said may be added, that if it be grant- ed, 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 with 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 "hooks, except a few which do not contain any thing par- ticular in them ; which is a very good argument why we should think that nothing in these books could be con- tradicted ; 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 injected by some. There were indeed amongst those \vho were willing verses; xxii. at the beginning, Luke xv. 11, and following verses. • And embraced by strangers, gc. ] ' In the same places, and also Matt. viii. 2. xii. 21. xxi. 43. + The .hatred of the Jews, <|-c.] Matt. x. 17. + The severe punishments, &c] Matt. x. 21, 39. xxiii. 34. || The siege and destruction, #o] Matt, xxiii. 38. xxiv. 16. Luke xiii. 34. xxi. 24. § And the sore calamities of the Jews, &c] Matt. xii. 33, and -following verses ; xxiii. 34. xxiv. 20. Sect. X. The Christian Religion, 235 is' to be called christians, a very few who rejected all those books which seemed to contradict their particular o~ pinion; such as they who out of hatred to the Jews,* spoke ill of the God of the Jews, the Maker of the world and of the law : or, on the contrary, out of fear of the hardships that the Christians were to undergo, *f sheltered themselves under the name of Jews, J who might profess their religion without punishment. || liut these very men were disowned by all -other Chris- tians every where, § in those times, when all pious per- sons that differed from one another, were very patiently- born with, according to the command of the apostles, The first sort of these corrupters of Christianity are, I think, sufficiently confuted above, where we have shown 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 iu some measure appear to be Christians, receive ;1T such as the gospel of St. Luke in particular: it is, I say, evident, that Christ preached the same God, which Moses and the Hebrews * Spoke ill of the God of the Jews, &c] See Irenaeus, book I. ch. 29. Tertullian against Marcion, and Epiphanius concerning the same. ■f Sheltered themselves under the name, $c] See Gal. ii 2. vi. 13, 14. Philip, iii. 18. Jrerueus, book iii. ch. 28. Epiphanius concerning the Ebionites. J Who might profess their religion, &c] Acts ix. 20. xiii. and many times in that b.iok. Philo against Flaceus ; and concerning the Embassy. Josephus every where. To which may be added L. Generaliter, D. de Decurionibus, and lib. i. C. de Judais. Tertullian m his apology says, but the Jews read you their law openly; thev generally purchase leave by a tribute, which they gather upon all Sabbath-days. || But these very men were disowned, $c] Tertullian in his 1st against Marcion says, you cannot find any church of apostolical order, who are not Christians out of regard to the Creator. § In- those times, .Sec] See what will be said of this matter at the end of the vi. book. Add also Irenaeus's epistle to Victor, and what Jerom writes concerning it in his catalogue; and Cyprian in his African council. Judging no man, nor removing any one from the right of communion, for nis differing' in opinion. % Such as the gospel of St. Luke, #c] Tertullian in his vith book .- against Marcion, makes it appear, very plainly, % 136 Of the Truth of Book IIL worshipped. We shall have a better opportunity to con- fate the other sort, when we come to oppose those who are Jews, and willing to be called so. In the meantime I shall add only this, that the impudence of those men is very wonderful, to undervalue the authority of Paul, when there was not any one of the Apostles who found- ed more Churches ; nor of whom there were so many miracles related, at that time when, as was before ob- served, the facts might be easily inquired into. And if we believe these miracles, what reason is there why we should not believe him in his heavenly visions, and in his receivinghis instructions from Christ? If he was so beloved of Christ, it cannot possibly be, that he should teach any thing disagreeable to Christ, that is, any thing false ; and that one thing which they find fault with in him, namely, his opinion concerning the freedom procured to the Hebrews, from the Itites formerly injoined by Moses, there could he no reason for his teaching it, but the truth ;* for he was circumcised himself, -f" and observed most of the law of his own accord : and for the sake of the Christian re- )igion, j he performed things much more difficult, and underwent things much harder than the law commanded, or than he had reason to expect upon the account of it ;j| and he was the cause of his disciples doing and bearing the same things: whence it is evident, he did not deliver any thing to please the ears of his hearers, or for their profit, when he taught them,§ instead of the Sabbath, to Spend every day in divine worship ; instead of the small ex- pence the law put them to, ^j to bear the loss of all their • For he was circumcised, Spc] Philip, iii. 5. •f* And observed most of the law, $c] Acts xvi. 3. xx. 6. xxi. and the following chap. X He performed things, &c] 2 Cor. xi. 23, and the following verses ; and every where in the Acts. See also 1 Cor. xi. 3. 2 Cor. xi. 30. xii. 10. || And he was the cause, &c] Acts xx. 29. Rom. v. 3. viii. xii. 12. 2 Cor. i. 4, 8. ii. 4. vi. 4. 1 T lies. i. 6. 2 Thes. i. 6. § Instead of the Jewish Sabbath, #c] Aots ii. 46. v. 42. 1 Tim. v. 5. 2 Tim. i. 3. f To bear the loss of all, #c] 2 Cor. vi. 4. xii. 10. Secf. XL The Christian Religion* 137" goods ; * and instead of offering beasts to God, to offer their own blood to him. And Paul himself openly as- sures us, t that Peter, John and James gave him their right hands, in token of their fellowship with him ; which, if it had not been true, he would not have ven- tured to say so, when they were alive, and could have convicted him of an untruth. Except only those there- fore, which I have now mentioned, who scarce deserve the name of Christians; the manifest consent of all other assemblies in receiving these books, besides what has been already said concerning the miracles which were done by the writers of them, and the particular care of God about things of this nature ; is sufficient to induce all impartial men, to give credit to these relations; because they are ready to believe many other historical books^ which have not any testimonies of this kind; unless very good reason can be given to the contrary, which cannot; be done here. Sect. XL An answer 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; J we have before shown, that there are some things which are impossible to be done by men, but are possible with God ; that is, such as do not include any contradiction in themselves *, amongst which things are to be reckon- ed those which we account most wonderful, the power of working miracles, and calling the dead to life again ; so that this ©bjection is of no force. • And instead of offering beasts, &c.J Horn. viii. 36. 2 Cor. iv. 11. Fhii. i. 20. t That Peter, James, and John, &c] Gal. ii. 9. And 1 Cor. xv. xi. 2 Gor. xi. 5. xii; 11. t We have before shown, &c] Book ii. 3 138 Of the Truth of Book III. Sect. XII. Or disagreeable to reason* i=> 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 first times : also every thing that has been shown in the first book to be agree- able 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 de- livered in these books. To affirm any thing more than this for certain, either concerning the nature of God. or concerning his will, * without any other guide than hu- man 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 about the nature of their own minds, fall into such wide- ly different opinions; must it not necessarily be much more so with them, who would determine anv thing concerning the supreme mind, which is placed so much out of our reach? If they who understand human affairs affirm it dangerous \ to pry into the councils of princes, and therefore we ought not to attempt it ; who is sagacious * Without any other guide, &c] Matt. xi. 27. Horn. xi. 33, 34, 35. 1 Cor. ii. 11, 16. •J- About the nature of their own minds, <|*c-] See Plutarch's ■works, book iv. of the opinions of the philosophers. And Stobaeus's phvsick's ch. xi. % To pry into the councils of princes, &c] Tacitus says so in the vith of his annals. Sect. XIII. The Christian 'Religion. 239 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 has a liberty of willing ? Therefore Plato said very well, that * none of those things could be known without a revelation: and there can be no revelation produced, which can be proved truely 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 been asserted, that God ever declared any thing to man concerning his nature, that was contradictory to these books ; nor can there be any later declaration of his will produced, that is credible. .And if any thing was commanded or allowed, before Christ's time, of these sorts of things which are plainly indifferent, or certainly not at all obligatory of them- selves, nor plainly evil ; this does not oppose these books : *f* because in such things the former laws are nulled by the latter. Sect. XIII. An answer to this objection, that some things are contained in these books which are inconsistent with one another. It is objected by some, that the sense of these books is sometimes very different : but whoever fairly examines • None of these things could be known, &c.} The place is in his Phadon, and also in Timseus. It was well said by Ambrose, * who should I rather believe concerning God, than God" himself?* •f Because in such things, &c] The latter constitutions are more valid then the former. It is a saying of Modestinus, L. Ultima, D. de Constitutionibus, Principum. Tertullian, I think, says he, that in human constitutions and decrees, the latter are more binding then the former. And in his apology : ' ye lop and hew down the an- cient and fold wood of the laws, by the new axes of the decrees and edicts of the princes.' And concerning baptism, ' In all things we are determined by the latter ; the following things are more powerful, then those that went before.' Plutarch, Sympos, ix. ' In decrees and laws, in compacts and bargains, the latter are esteemed stronger and tinner than the former.' 140 Of the Truth of Book IIL this nutter, will find that on the contrary this is an addi- tion to the other arguments 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 ; * whether they be Jews, -\ or Greek philosophers, % or physicians, || or Roman lawyers; in all which we very often find that not only they of the same sect contradict 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 which to affirm : 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 things are every where the same. And as to some very minute circumstances^ which make nothing towards the main thing, we are not wholly at a loss for a fair reconciliation of them •, but that it may easily be made ; though we are ignorant of some things, by reason of thesimilitude of things that were done, at different times, the ambiguity of names, one man's • Whether they be Jews, $>c] . The different opinions amongst whom, as they are to be seen in other places, so likewise in Manasses the son of Israel, a very learned man in this sort of learning, in lam books of the creation and resurrection. f Or Greek philosophers, ^c] See the forecited bo§k of the o- pinion of the philosophers. X' Or physicians, <|c] See Galen of sects, and of the best sect ; and C'elsusof physick, in the beginning; to which the Spagirici may be added. || Or Roman lawyers, &c] There was a remarkable difference o£» old, between the Sabtniani and Proculiani ; and now betwixt those who follow Bariolus and his followers, and those who follow Cup-cius and others more learned. See Gabriel's common, more common, . and most common sentences. § As Plato and Xenophon do, §c. See Xenophon's epistle to ■ iEschines, the disciple of Socrates. Athenoeus i. .Laertius's life of Plato ; and Geliius, book xiv. 51 But very often the same writer, &c. Many have shewn this of. Aristotle ; and others, of the Roman lawyers. Sect. XIII. The Christian Religion. 141 or places having many names, and such like. Nay, this very thing ought to free these writers from all suspicion of deceit ; because they who bear testimony to that which is false, * are used to relate all things so by agree- ment, that there should not be any appearance of differ- ence. And if, upon the account of some small di.Ter- ence, which cannot 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, preserve their authority amongst us in the principal things ; how much more reasonable then is it, that no such thing should destroy the credibility of those, whom we see, from their own writings, to have always a very great regard to piety and truth ? there remains another way of confuting testimonies, from con- trary external testimonies. Sect. XI \ r . An answer to the objection from external testimonies : where it is shown 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 professed themselves enemies to the name of Christ, and who therefore ought not to be e- steemed as witnesses. Nay, on the contrary, though there is no need of them, we have many testimonies, which affirm some parts of the history delivered in these books. Thus that Jesus was crucified, that miracles were • Are used to relate all things, &c. This is what the Emperor Adrian affirms ; in witnesses we are to examine whether they offer one and the same premeditated speech : ' Li. Testium D. de Testibus Speculator, lib. i. parte iv. de Teste in pr. n. 81.' A very exact knowledge of all circumstances, is not necessary in a witness. See LukeL 5Q. iii. 23. John ii. G. vi. 10, 19. xix. 14. 142 Of the Truth of . Book III. tlone by him and his disciples, both Hebrews and Hea- thens relate. Most clear testimonies of Josephus, pub- lished a little more than forty years after Christ's death are now extant, concerning Herod, Pilate, Festus, Felix, John the Baptist, Gamaliel, and the detruction of Jerusalem ; which are exactly agreeable to what we find amongst the writers of the Talmud concerning- those times: the cruelty of Nero towards the Christians is mentioned by Tacitus : and formerly there were extant books of private persons, * such as Phlegon ; -f- 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 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 they have not continued to be the same, • Such as Phlegon, &c] Book xiii. of his Chronicon or Olympiads, in these words. ' In the fourth year of the cciid Olympiad, there happened the greatest eclipse of the sun that ever was known ; there was such a darkness of night at the sixth hour of the day, that the stars were seen in the heavens ; and there was such a great earthquake in Bithynia, which overturned a great part of Nicoea.' These words are to be seen in Eusebius's and Hieronymus's Chronicon, And Origen mentions the same thing, Tract xxxv. upon Mat. and in his iid against Celsus. •f- And public acts, $c] See Tertullian's Apology, cxxL * This misfortune which has befallen the world, you find related in your mystical books.' *+ Wherein they agreed, <§c-l Chalcidius the Platonist, in his commentary on Timceus. ' There is another more holy and more venerable history, which relates the appearance of a new "star, not to foretel diseases and death, but the descent of a venerable God, to preserve mankind, and to show favour to the aiKiirs of mortals ; which star the wise men of Chaldea observing as they travelled in the night, and being very well skilled in viewing the heavenly bodies, they are said to have sought after the new birth of this God ; and having found that majesty in a child, they paid him worship, and made such vows as were agreeable to so great a God. Sect. XV. The Christian Religion. 143 as they were at the beginning-. It must be owned, that as in other books, so in these, it might happen, and has happened, that through carelessness or perverseness in the transcribers, some letters, syllables, or words, may be changed, omitted or added. * But it is very unrea- sonable, 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 requires, 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 a cheat, or any other way, especially in those things which contain any doctrine, or remarkable point of history ; for there are no records that tell us that they were so, nor any witnesses in those times : and if, as we before observed, any thing be alledged by those who lived a long time after, and who discovered the fiercest hatred against the disciples 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, f ought himself to prove that which he presumes. But that the folly of this objection may more plainly appear, we will show that that which they imagine to be, neither is, nor can be done. We have before proved these books * But is very unreasonable, &c] This is now very manifest, from the most accurate collections of the various readings of the New Tes- tament, and especially from the edition of John Mills. Tho' there is a very great variety, yet no new doctrine can be raised from thence, nor no received one confuted ; no history of any moment, in regard to the truth of the Christian religion, which Avas before believed trom the books of the New Testament, is from thence to be rejected ; nor any that was before unknown, to be collected from the various read- ings. And what is said of the books of the New Testament, the same we are to conceive said of the Old Testament. Le Clerc. f Ought himself to prove, &o] I* ult. C. de Edicto Diviani tollendo. 144 Of the Truth of Book III. to have been wrote by those whose names they bear; which being granted, it follows that one book is not forg- ed for the sake of another. Neither is any remarkable part changed ; for such a change must have something designed by it, and then that part would plainly differ from those other parts and books which are not changed, which is no where to be seen ; nay, as we observed, there is a wonderful harmony in the sense every where. More- over, as soon as any of the apostles or apostolical men* published any thing; doubtless the Christians took great care to have many copies of it, as became pious persons, and such as were desirous of 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 ob- served, some of the original copies were preserved for two hundred years. Now, no book, of which so many copies have been taken, that were kept not by some few private persons, but by the care of whole churches,* can be falsified. To which we may add, that in the very next ages, those books were translated into the Syriac, iEthiopic 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 writ- ings of those who were taught by the apostles them- selves, or their disciples, who quote a great many places of these books in that sense in which we now understand them. Nor was there at that time, any one in the church of so great authority, as to have been obeyed, if he had designed to alter any thing ; as is sufficiently manifest from the liberty taken by Irenacus, Tertullian, and Cy- prian to differ from those who were of the highest rank • Can be falsified, &c] That is, so as that it should run through all the copies, and corrupt all the versions; for otherwise wicked mtn, who are obstinately bent on their own opinions, may here and there corrupt their own copies; as not only Mart-ion did, but also some li- brary-keepers, who had a better a] prehension ; as we have shown in our ArsCritica, part iii. sect. 1. ch. xiv. Le Clerc. Sect. XVI. The Christian 'Religion. 145 in the church. And after the times now mentioned, many others followed, who were men of great learning, and as great judgement; who, after a diligent inquiry, received those books, as retaining their original purity. And fur~ I ther, 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 law-giver, 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 I that no sect was allowed the liberty to alter these books according to their own pleasure, is sufficiently evident from hence, that all sects fetched their arguments against the rest from hence. And what we hinted concerning the divine providence* relates as much to the principal parts, as to the whole books ; that it is not agree- able thereto, that God should suffer so many thousand men, who were regardful of piety, and sought after eter- nal life with a sincere intention, to fall into an error that they could not possibly avoid. And thus much may suf- fice for the books of the New Testament, which if they were alone extant, were sufficient to teach us the true religion. . Sect. XVI. The Authority of the Books of the Old Testament. But since God has been pleased to leave us the re- cords of the Jewish Religion, which was true of old, and affords no small testimony of the Christian Religion ; it is not foreign to our purpose, to see upon what founda- tion the credibility of these is built. That these books are theirs to whom they are ascribed, appears in the same manner, as we have proved of our books. And they whose names they bear, were either prophets, or men worthy of belief ; such as Esdras, who is supposed to 146 Of the Truth of Book III. have collected them into one volume, at that time when the prophets Haggai, Malachi, and Zacharias, were yet alive. I will not here repeat what was said before, in commendation of Moses. And not only that first part, delivered by Moses, as we have shewn in the first book, but the latter history is confirmed by many Pagans. * — * Thus the Phoenician Annals, &c] See what Josephus cites out of them, book viii. chap. 2. of his ancient history ; where he adds, *' that if any one would see the copies of those epistles, which So- lomon and Hirom wrote to each other, they may be procured of the public keepers of the records at Tyrus." (We must be cautious how we believe this ; however, see what I have said upon 1 Kings v. 3. There is a remarkable place concerning David, quoted by Josephus, book 1 vii. chap. 6. of his ancient history, out of the ivth of Damas- cenus's history. " 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 Phoenice. He waged war with David king of Judea, and having fought many battles, the last was at Euphrates, where he was overcome : he was accounted one of the best of kings, for strength and valour : after his death, his children reigned for ten generations, each of them con- tinuing 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 Jews, and laid waste that which is now called Samaria-" The first part of this his- tory we have in 2 Sam. viii. 5. 1 Chron. xviii, and the latter part in 1 Kings xx. where see Josephus. This Adadus is called by Jo- sephus, Adar ; and Adores by Justin, out of Trogus. Eusebius, in his Gospel Prepar. Book iv. chap. 30. tells us more things concern- ing David, out of Eupolemus. And the aforementioned Josephus, 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 enlarged 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 Libanus, and cut down wood to,adorn the temple with. And they say that Solomon, who reigned in Je- rusalem, sent riddles to Hirom, and received some from him ; and ie that could not resolve the riddles was to pay a large sum of money. Afterwards Abdemonus, a man of Tyre, resolved the riddles that was proposed, and sent others, which Solomon not resolving, paid a sum of money to Hirom." He afterwards adds a famous place of Menander, the Ephesian, who wrote the affairs of the Greeks and Barbarians. "After Abibalus's death, his son Hirom succeeded in the Sect. XVI. The Christian 'Religion, J 47 Thus the Phoenician Annals mention the names of David government ; he lived thirty -four years, and inclosed a large coun- try, and erected the golden pillar in Jupiter's temple. He after- wards cut down wood from the mountain called Lihanus, cedar trees for the roof of the temple, and pulled down the old temples, and built new. He consecrated the grove of Hercules and Astarte — He first laid the foundation of Hercules's in the month Peritius, and afterwards, Astarte's, about the time that he invaded the Tyrians for not paying tribute, and returned after having reduced them. About this time, there was one Abdemonus, a young man, who overcame in explaining the riddles proposed by Solomon, the king of Jerusalem.; The time from this king to the building of Carthage, is reckoned* thus ; after Hirom's death, Beleazar his son succeeded in the king- dom ; who lived forty three years, and reigned seven. After him was his son Abdastratus, who lived twenty -nine years, and reigned Mine. This man was slain by the four children of his nurse, who lay in ambush for him ; the eldest of which reigned twelve years.— After these was Astartus, the sen of Deloestartus, who lived fifty- four years and reigned twelve. After him came his brother Aserg- mits, who lived fifty-four years and reigned nine : this man was killed by his brother Pheletes, who seized the kingdom, and reigned eight mowths ; he lived fifty-years ; he was slain by Ithobalus the priest of Astarte, who reigned thirty-two years, and lived sixty- eight. He was succeeded by his sen Badezorus, who lived forty- five years and reigned six. His successor was Matgemus his son, who lived thirty-two years, and reigned nine. He was succeeded by Pygmalion, who Jived fifty-six years, and reigned forty-seven. In his seventh year his sister, who fled from him, built the city of Car- thage in Libya." Theophilus Antiochenus, in his third book to Autolychus, has set down this place of Menander, but has contract- ed it. Tertullian in his apology, chap. 19. says, " We must look in- to the records of the most ancient nations, Egyptians, Chaldseans, Phoenicians, by whom we are supplied with knowledge. Such as Manethon the Egyptian, or Berosus the Chaldsean, or Hirom the Phoenician, king of Tyre; and their followers, Mendesus, Ptolomae- us, and Menander the Ephesian, and Demetrius Phalareus, and king Juba, and Appion, and 'Phallus. 1 ' This Hirom, and Solomon^ who was contemporary with him, are mentioned also by Alexander Polychister, Menander, Pergamenus, and Loetus in his Phoenician accounts as Clemens affirms, Strom. 1. when we may correct Tatian, who wrote Ckrctus, Ifor Loetus, who is reported to have translated it into Greek, what Theodotus, Hypsicrates and Mochus wrote about Phoenicia. The memory of Hazael king of Syria, whose name is in 1 Kings xix. 1.5. 2 Kings viii. 11, xii. 17. xiii. 3. '24. is preserved at Damascus, with divine worship, as Josephus relates, book ix. ch. % of his ancient history. The same name is in Justin, out of Tro- gus. Concerning Salmanasar, who carried the ten tribes into eapti* 148 Of the Truth of Book III. and Solomon, and the league thev made with the Ty- rians. And Berosus, as well as the Hebrew books, * vity, as it is related in 2 Kings xviii 3. #c. and who took Samaria, 2 Kings xviii. 9. there is a place of Menander the Ephesian, which I mentioned before, in Josephus, book ix. chap. 14. " Elulceus reigned thirty-six years : this man with a fleet reduced the Citte- ans, who revolted from him. But the king of Assyria sent an army against them, and brought war upon all Phoenicia ; and having made peace with them all, returned back again. But Si- don Arce, Paletyrus, and many other cities, who had vielded them- selves to the king of Assyria, revolted from the Tyrian govern- ment ; yet the Tyrians not submitting, the king of Assyria return- ed upon them again, after he had received from the 'Phoenicians sixty ships and eight hundred rowers. Against which the Ty- rians coming out with twelve ships, broke their enemy's ships in pieces, and took five hundred men prisioners; hereupon the price of every thing was raised in Tyre. Then the king of Assyria depart- ed and placed guards upon the river, and upon the water pipes, that they might hinder the Tyrians from drawing any ; and this they did for five years, and they were forced to drink out of wells which'they digged. Josephus adds in the same place, that Salmanasar, the name of this king, remained till his time in theTvrian records. Sen- nacherib, who subdued almost all Judaea, except Jerusalem, as it is related, 2 Kings xviii. 13. 2 Chron. xxxiii. 1. Isaiah xxxvii. his name and expeditions into Asia and Egypt, are found in Bero- sus's Chaldaicks, as the same Josephus testifies, book x. chap. 1. and Herodotus, in his second book, mentions the same Sennacherib, and calls him king of the Arabians and Assyrians. Baladan king of Ba- bylon is mentioned in 2 Kings xx. 12. and Isaiah xxxix. And the same name is in Berosus's Babylonics, as Josephus testifies in his ancient history, book x. chap. 3. Herodotus mentions the battle in Megeddo, in which Nechao king of Egvpt overcame the Jews ; %c. After the forecited words of Bero- sus, follow these, according to Josephus, in both the places now mentioned. " His son Evilmaradoch was made head of the kingdom, he regulated matters 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, possessed the government, and reigned four years. His son Laborosoarchodus, a youth reigned nine months ; but because there appeared in him many evil dispositions, he was slain by the treachery of his friends. After his death they who killed him, a- greed to devolve the government upon Nabonnidus, a certain Ba- bylonian, who was also one of the conspirators. In this reign, the walls of the city Babylon along the river were beautified with burnt brick and pitch. In the seventeenth year of his reign, Cyrus came out of Persia with a great army, and having subdued all the rest of Asia, he came as far as Babylon ; Nabonnidus hearing of his coming met him with a great army also, but he was overcome in the battle, and fled away with a few, and shut himself up in the city of the Borsippeni. Then Cyrus having taken Babylon, ordered the out- ward walls of the city to be razed, because the people appeared to be very much given to change, and the town hard to be taken ; and went from thence to Borsippus, to besiege Nabonnidus ; but he not enduring the siege, yielded himself immediately ; whereupon Cyrus treated him kindly, and giving him Carrnania to dwell in, he sent him out of Babylonia; and Nabonnidus passed the remainder of his days in that country, and died there." Eusebius, in the foremention- ed place, has preserved the following words of Abydenus, immediate- ly after those now "quoted concerning Nabuchadonosor. " After him reigned his son Evilmaruruchus : his wife's brother Neriglosarus, who slew him left a son whose name was L.abossoarascus. He dying by a violent death, they made Nabannidachus king who was not re- lated to him. Cyrus, when he took Babylon, made this man governor of Carrnania." This Evilmercduch is mentioned by name in 2 Kings xxv. 27. Concerning the rest, see Scaliger. That of Cyrus's ta- king Babylon, agrees with this of Herodotus. " So Cyrus.made an irruption as far as Babylon ; and the Babylonians having provided an army, expected him : as soon as he approached the city, the Ba- bylonians fought with him, but to save themselves from being beat- en, they shut themselves up in the city." Compare this with the51st of Jeremiah 20, 30, 31. Concerning the flight at Borsippe, see Je- yeiuiah li. 39. Concerning the drying up the river's channel, Hero- 152 Of the Truth of " Book III. pres, * the king of Egypt in Jeremiah -f is the same with Apries in Herodotus. And the Greek books t are filled with Cyrus and his successors § down to Da- rius; and Josephus in his book against Appion, quotes many other things relating to the Jewish nation : to which may be added, that we above took || out of Strabo and Trogus. Hut there is no reason for us Christians 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 dotus agrees with Jeremiah, li. 39. The words of Herodotus are, * 4 He divided the river, bringing it to a standing lake, so that he made the ancient current passable, having diverted the river. , ' It is worth considering, whether what Diodorus relates in his second book concerning Belesis the Chaldean, may not have respect to Da- niel, whose name in Chaldee was Belteshazzar, Dan. 1. 7. The truth of what we read in scripture, concerning the Chaldean kings, is strongly confirmed by the chronology of the astronomical Canon of Nabonassar, as you may see in Sir John Marsham's chronological Canon. Lc Clerc. * Vapres, the king of Egypt, ^ c] So the Seventy and Eusebius translate the Hebrew word Chephre. He was contemporary with Nabuchadonosor. ■f Is the same with Apries in Herodotus, &e.] Book ii. £ Are filled with Cyrus, $c.] See the places already quoted . And Diodorus Siculus, book ii. and Ctesius in his Persies: and Jus- tin, book iv. chap. 5. and the following. The foundation of the tem- ple of Jerusalem was laid in Cyrus's time, and was finished in Da- rius's, according to Berosus, as Theophilus Antiochenus proves. § Hewn to Darius, &c] Codomanus. See the forementioned per- sons, and yEschylus's account of Persia, and the writers of the af- fairs of Alexander. In the time of this Darius, Jaddus was the High Priest of the Hebrews, Nehem. xii. 22. the same that went out to meet Alexander the Great, according to the relation of Jose- phus, in his Ancient History, book xi. 8, At this time lived Heca- tseus Abderita, so famous in Plutarch in Ins book concerning Isis ; and Laertius in Pyrrho ; he wrote a single bouk concerning the Jews, whence Josephus, in book ii. against Appion, took a famous descrip- tion of the city and temple of Jerusalem ; . which place we find in Eusebius, book ix. chap. 9. of his Gospel Preparation ; and in each of them there is a place of Clearchus, who commends the Jewish wisdom in the words of Aristotle. And Josephus in the same book names Theophilus, Theodoret, Mnaseas, Aristophanes, H"rmogenes, Enemerus, Conoron, .Zopyrion and others, as persons who commen- ded the Jews, and gave testimony concerning the Jewish affairs, Ii Out of Strabo and Trogus, 4 c.] Book 1. Sect. XVI. The Christian. Religion. 153 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 suppositious or altered books. And it can never be proved or made credible, that after Christ's time the Scripture should be corrupted in any thing of moment, if we do but consider how far and wide the Jew- ish nation, who every where kept those books, was dis- persed over the whole world. For first the ten tribes were carried into Media by the Assyrians, and after- wards the other two. And manv of these fixed them- selves in foreign countries, after they had a permission from Cyrus to return ; * the Macedonians invited them into Alexandria with great advantages ; the cruelty of Antiochus, the civil war of the Asmoncei, 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, || Lycaonia, "fl and the isles of Cyprus, ** and Crete, and others, were full of them ; and that there was a vast number of them "(-)* in Rome, * The Macedonians invited them, fyc] Hecateus transcribed by Josephus, in his first book against Appion, speaking of the Jews. ** Not a few, (viz. thousands, as appears from the foregoing words) after the death of Alexander, went into Egypt and Phoenicia, by reason of the commotions in Syria.*' To which we may add that of Philo against Flaccus. '* There are no less than ten hundred thou- sand Jews inhabitants of Alexandria, and the country about it, from the lower parts of Lybia, to the borders of Ethiopia." See more- over Josephus, book xii. chap. 2, 3. and the following. Book xiii. ch. £, !i, 6, 7, 8. xviii. 10. And the Jews were free of Alexandria, Jo- sephus xiv. 1. •j- The country of Cyrene was filled with Jews, &c. See Josephus, book xvi. ]0. of his Ancient History. Acts vi. 9. xi. 20. X The cities of Asia, &c. Josephus xii. 3. xiv. 17. xvi. 4. Acts xix* § Macedonia, <$>c. Acts xvii. || Lycaonia, <£c. Acts xiv. 18. •f And the Isles of Cyprus, foe. Acts xiii. 5. •• And Crete, &c. Acts ii. 11. -rf In Rome, &c. Josephus xvii. 5. of his Ancient History. Acts xviii, 2. xxviii. 17, 154 Of the Truth of Book III. wq learn from * Horace, -f* Juvenal, and % 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 §. * Horace, &c. Book I. Sat 4v For we are many, And like the Jews will force you to our side. And Sat. v. — Let circumcised Jews believe it. And Sat. ix. This is the thirtieth Sabbath, £c. *j- Juvenal, &c. Sat. ix. Some are of parents born, who Sabbaths keep* And what follows, Sat. xiv. % Martial, $c. iii. •*. The Sabbath-keepers' fasts. . And in other places ; as vii. 29, and 34. xi. 97. xii. o7. To which we may add that of Rutilius, book 1. of his Itinerary. I wish Judea ne'er had been subdued By Pompey's war, or Titus's command. The more suppress'd the dire contagion spreads, The conquered nation crush the conqueror. Which is taken out of Seneca, who said of the same Jews. " The customs of the most wicked nation have prevailed so far, that they are embraced all the world over, so that the conquered gave laws to the conquerors." The place is in Agustin, book iv. chap. 2. of his City of God. He calls them the most wicked nation only for this reason, because their laws condemned the neglect of the worship of one God, as we observed before; upon which account, Cato Major blamed Socrates. To which may be added the testimony of Philo, in his embassy, of the vast extent of the Jewish nation. " That na- tion consists of so great a number of men, that it does not, like other nations, take up one country only, and confine itself to that ; but possesses almost the whole world, for it overspreads every continent and island, that they seem not to be much fewer than the inhabitants themselves." Dion Cassius, book xxxvi. concerning the Jewish nation, says, that " though it has been often suppressed, it has in- creased so much the more, so as to procure the liberty of establishing its laws." § That almost three hundred years, &c. See Aristseus and Jose= phus, book xii. % Sect. XVI. The Christian Religion. 155 &■ 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. And the same books were translated into Chaldee, and into the Jeru- salem language ; that is, half Syriac ; * partly a little before, f and partly a little after Christ's time. After which followed other Greek versions, that of Aquila, 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 matters. Philo flourished in Caligula's time, and Jose- phus lived till Vespasian's. Each of them quote out of the Hekew books, the same things that we find at this day. By this time the Christian lieligion began to be more and more spread, and X 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 remarkable subject, I mean, by comparing it with more ancient books. But they not only do this, but they bring very many testimonies out of the Old Testa- ment, plainly in that sense in which they are received amongst the Hebrews ; which Hebrews may be convic- ted of any crime, sooner than (I will Bot say of falsity, * Partly a little before, &c. By Onkeles, and perhaps by Jona- than. t And partly a little after, |c. By the writer of the Jerusalem Targum, and by Josephus Caecus, or by him whoever he was, one man or many, who translated Job, Psalms, Proverbs, and what they call the Hagiography. X And many of its professors were Hebrews, #c. Or next to Hebrews, as Justin who was a Samaritan. § Many had studied the Hebrew learning, #c. As Origen, Epi- phanes, and especially Jerome. 156 Of the Truth of Book III. tut) of negligence, in relation to these books ; * because they use to transcribe and compare them so very scru- pulously, that they could tell how often every letter came over. We may add, in the first place, an argu- ment, and that no mean one, why the Jews did not alter the Scripture designedly ; because the Christians prove, and as they think very strongly, that their Master Jesus was that very Messiah who was of old promised to the forefathers of the 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. * Because they use to transcribe, $c. Josephus in his first book against Appion. " It is very manifest by our deeds how much cre- dit we give to our own writings ; for after so many ages past, no one has presumed to add, take away, or change any thing." See the Law, Deut. iv. 1. and the Talmud, inscribed Sehebnoth. (We are to understand this of the times after the Masora ; for it was other- wise before, in the time of their common-wealth ; and after it was overturned by the Chaldeans, they were not so accurate as it is com- monly thought. This is evident from Lud. Capellus's Critics upon the Bible, and from the commentaries of learned men upon the Old Testament, and likewise from Grotius's own annotations. And we also have shown it to be so, on the historical books of the Old Tes= lament. Le ClerC) Beet. I. The Christian Religion* 157 BOOK IV. A particular Confutation of the Religions that differ from Christianity. r jlHE 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 Chris- tian ought to be, not only a satisfaction upon his having found out the truth himself, but also an endeavour to as- sist others, who wander in various crooked Daths of er- ror, and to make them partakers of the same happiness. And this we have in some measure attempted to do in I the foregoing books, because the demonstration of the truth contains in it the confutation of error. But, how- ever, since the particular sorts of religion, which are op- posed to Christianity ; as Paganism, Judaism, oc Ma- hometanism, for instance ; besides that which is common to all, have some particular errors, and some special ar- guments, 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 judge- ment from all passion and prejudice which clog the un- derstanding ; that they may the more impartially deter- mine concerning what is to be said. 158 Of the Truth of Book IV. Sect. II. And first of Paganism. That there is but one Cod. That created Beings are either good or bad. That the good are not to be worshipped without the command of the Supreme God. Akd first against the Heathen, we say, if they sup- pose many gods, eternal and equal, this is sufficiently confuted in the first hook ; 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 had ; if they say they are good, they ought in the first place to be very well assured of this, * lest they fall into great danger, by entertaining ene- mies instead of friends, deserters instead of ambassadors. * Lest they fall into great danger, $-c] 2 Cor. xii. 14. Porphy- ry in his second book about abstaining from eating animals, says, that *' By those who are opposite (to the gods,) all witchcraft is perform- ed ; for both these and their chief are worshipped by all such evil work upon men's fancies bj' enchantments; for they have a power to deceive by working strange things : By them evil spirits prepare philtres, and love-potions ,• all incontinence and love of riches and honour, and especially deceit, proceed from them ; for it is natural to them to lie ; they are willing to be thought gods ; and the high- est of them in power, to be esteemed god." And afterwards con- cerning 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 dremons, 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 per- fumes and sacrifices." And Arnobius, book iv. against the Gentiles. " Thus the magicians, brethren to the soothsayers in their actions, mention certain beings opposite to God, who often impose upon men for true gods. And these are certain spirits of grosser matter." Not to transcribe too much, we find something to the same purpose in Jamblichus, concerning the Egyptian Mvsteries, book iii. chap. 33. and book iv, chap. 1 7. Sect. III. The Christian Religion. 159 And reason also demand* that there should be some ma- nifest difference in the worship, betwixt the Supreme God and these beings : and further, we ought to know of what rank these beings are, what benefit we may ex- pect from any one of them, and what honour the Su- preme King would have us pay them. All which things being wanting in their religion, it sufficiently appears from thence, that there is nothing of certainty in it ; and it would be much safer for them to betake them- selves to the worship of the one Supreme God ; which * even Plato owned to be the duty of a wise man ; because as good beings are the ministers of the Supreme God, -f~ they cannot but be assisting to such as are in favour with. God. Sect. III. A proof that evil spirits were wor- shipped by the heathen, and the unfitness of it shown. But that the spirits, to which the heathen paid their worship, vvere evil, and not good, appears from many substantial arguments. First, J Because they did not direct their worshippers to the worship of the supreme God ; but did as much as they could to suppress such worship, or at least were willing in every thing to be equalled with the supreme God in worship. Secondly, Because they were the cause of the greatest 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 a- • Which even Plato owned, &.c. Jupiter is worshipped by us, and other gods by others. The words are quoted by Origen, in his eighth book against Celsus. ■f They cannot but be assisting, &c. This is very well prosecuted by Arnobius, book 3. 4: Because they did not direct, §c. This is very well treated of by Augustin, book x. ch. 14, 16, 19, of his City of God. 3 60 Of the Truth of Book IV. dulteries 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 ; * yet the Jews were every where ridiculed, as appears from their Satyrs and Epigrams, ■(" and were sometimes banished ; and J the Christians had moreover the most cruel punishments in- flicted upon them : for which there can be no other rea- son assigned, but because these two sects worshipped one God, whose honour their received Gods opposed, being more jealous of him than of one another. Thirdly, Erom the manner of their worship, such as is unworthy of a good and virtuous mind ; [| by human blood, § by men's running naked about their temples, ^f by games and dancings filled with uncleanness ; such as are now to be seen amongst the people of America and Africa, over- whelmed in the darkness of Heathenism. Nay, more than this, they 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 Cacodae- * Yet the Jews were every where ridiculed, &c. * As being cropt, circumcised, sabbath-keepers, worshippers of the clouds and heavens, merciful to swine.' •J* And were sometimes banished, &c. Josephus, xviii, 5. Taci- tus, annal. ii. Seneca, epist, xix» Acts xviii. 1. Suetonius in Ti- berius, ch. 20". X And the Christians had moreover, &c. Tacitus, annal. xv. to which that of Juvenal relates : -■ You like a torch shall burn, As they who flaming stand, stifled with smoke, And with their body's print have marked the ground. 1| Ev human blood, <|c. See what was said of this, book ii. § By men's running naked about, &c. As in their rites dedicated to Pan. See Livy, book i. Plutarch in A ntonius, and others. c. See Plutarch's Isis and Osiris, and Diogenes Laertius in his preface. See also Thomas Stan- ley, of the philosophy of the Persians : and oux observations upon the word Arimanes in the index. Le Ckrc, Sect. III. The Christian Religion. 161 mons of the Greeks, * and the Vejoves of the Latins \ and some of the Ethiopians and Indians now have others; than which nothing ran 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 comprehends in it the sin of rebellion ; because the honour due to the king is not only taken from him, but transferred to a deserter and his enemy. And it is a foolish opinion to imagine that a good God will not revenge this, because that is not a- greeable to his goodness ; *f* for clemency, if it be rea- sonable, hath its proper bounds ; and where the crimes are very great, justice itself forces punishment, as it were necessarily : nor are they less blameable, who say they are driven by fear to pay obedience to evil spirits^ for he who is infinitely good, is also in the highest de- gree ready to communicate ; and therefore all other beings were produced by him : and if it be so, it will follow that he has 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 which ought not to be rejected ; j because a bad being when he counterfeits one that is good, is then worst ; || and the gifts of enemies are only snares. • And the Vejoves of the Latins, &c. Cicero, book iii. of the nature of the gods. -f- For clemency, if it be reasonable, &c. ' How can you love, unless you be afraid not to love ?' Tertullian first against Marcion. J Because a bad being, <|-c. See the verses of Syrus the Minjic. || The gifts ot enemies are only snares, &c. Sophocles. 4 Enemies' gifts are no gifts, no advantage.' 5" 1 62 Of the Truth of Book IV'. Sect. IV. Against the heathen worship paid ta departed men. There have been, and now are, heathens who say they pay worship to the souls of men departed this life. But here in the first place, this worship is also to be distinguished, by manifest tokens, from the worship of the supreme God. Besides, 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 Bac- chus, an effeminate Hercules, a Romulus unnatural to his brother, and a Jupiter as unnatural to his father. So that their honour is a reproach to the true God, and that goodness which is well pleasing to him ; * because it adds a commendation from religion, to those vices which are sufficiently flattering of themselves. Sect. V. Against the worship given to the stars and elements, •j" More ancient than this was the worship of the the stars, and what we call the elements, fire, water,, air and earth ; which was indeed a very great error. For * Because it adds a commendation, &c. See an example hereof, in Terence's eunuch, act iii. scene v. Cyprian, epist. ii. ' They imi- tate those gods they worship; the religion of those wretched crea- tures is made up of sin. Augustine, epist. clii. N othing renders men so unsociable, by perverseness of life, as the imitation of those whom they commend and describe in their writings.' Chalcidius in Ti- moeus ,• • so it comes to pass, that instead of that gratitude that is due to divine providence from men, for their original and birth, they, return sacrilege.' See the whole place. •J* More ancient than this, &c. There are reasons to persuade us that idolatry began with the worship of angels and the sovds of men, us you may see in the index to the oriental philosophy, at the word Idolatria. Le Ckrc. Sect. VI. The Christian Religion. l6g prayers are a principal part of religious worship, which to put up to any bat 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, because no such thing can be gathered from their operations, which are the only signs to judge of beings by. But the contrary may be sufficiently collected from the motion of them, which is not various, like that of creatures endued with freedom of will, * but certain and determinate. We have elsewhere shown, 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 put himself under 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. VL Against the worship given ta brute creatures. But that which is of all things most abominable, 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 understand- ing, yet it is nothing compared with man ; for they can- not express their inward conceptions, either by distinct words or writings ; nor do they perform actions of dif- * But certain -and determinate, . c. By which argument a certain king of Peru was persuaded to deny that the sun could be a God. See the history of the Incas. ■f- Fell into \he worship even of beasts, <$c. Concerning whom, Phil j, in his embassy, says, ' they esteem dogs, wolves, lions, croco- diles, and many other wild creatures in the water and on the land, and birds, as gods.' To which may be added, a long discourse of this matter, in the first book of Diodorus Siculus. 164 Of the Truth of Book IV. ferent kinds, nor those of the same kind in a different manner; and much less can they attain to the knowledge of number, magnitude, ami of the celestial motions. But on the other hand, * man by his cunning and subtlety can catch the strongest creatures, wild beasts, birds, or fishes ; and can in some measure bring them under rules, as elephants, lions, horses and oxen ; he can draw ad- vantage to himself out of those that are most hurtful, as physick from vipers; and this use may be made of them all, which themselves are ignorant of, that by \iewing the structure and situation of the parts of their bodies, and comparing together their several species and kinds, he learns his own excellency, and how much more perfect and noble the frame of the human body is than others ; which, if rightly considered, is so far from inclining him to wcr.-hip other creatures, that he may rather think • Man by his cunning and subtlety, &c. Euripides in .Eolus : .. ' Man has but little strength, Yet can, by various arts, Tame the wildest creatures In sea, or earth, or air. And Antiphon : They us in strength, we them in art, exceed. Which affords us no bad explication of Genesis i. ?6. and Psalm viii 8 He thai desires a large discourse of this matter, may look into Oppianus, in the beginning of his fifth book of fishing, and Ba- sil's tenth homily on the six days of creation. Orgen, in his fourth . book against Celsus, has these words : ' and honce you may learn, for how great a help our understanding was given us, and how far it exceeds all the weapons of wild beasts ; for our bodies are much weaker than those of other creatines, and vastly less than some of them ; yet by our understanding, we bring wild beasts under our power, and hunt huge elephants; and tho.^e whose nature is such, that they may be tamed, we may subject to us; and those that are of a different nature, or the taming of which seems to be of no use to us, we manage these wild beasts with such safety, that as we wiil, we keep them shut up, or if we want their flesh for meat, we kill them as we do other creatures that are not wild. Whence it appears that the Creator made all living creatures subji ctto him, who is en- dued with reason, and a nature capable of understanding him.' Clau- dius "Neopolitan a-, in Po phyry's first oook against eating living crea- tures, sn^r.ks thus concerning man : i he is Lord over ail creatures void of reason, as God is over man,' Sect. VII. The Christian Religion. 265 himself appointed their God in a manner, under the su- preme 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 exist- ence, but were only the accidents of other thing's. For, not to mention those outrageous things, * fever, impu- dence, 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 affections, such as love, fear, anger, hope, and the ]ike, 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 respects their continuance and direction. So likewise the virtues, which have different names. Pru- dence, which consists in the choice of what is advantage- ous : Fortitude, in undergoing dangers ; justice, in ab- staining from what is not our own ; temperance, in mo- derating pleasure, and the like : there is also a certain disposition or inclination towards that which is right, which grows upon the mind by long exercise ; which, as it may be increased, so it may be diminished by ne- glect, nay, it may entirely be destroyed in a man. -pAnd honour, to which we read of temples being dedicated, is only the judgement of one concerning another, as en- dued with virtue ; which often happens to the bad, and * Fever, impudence, and such like, &c. See Tully's third book of the laws. -f- And honour, to which we read, <£ c. Tully in the foremen tion- ed place j and Livy, book xxvii. 166 Of the Truth of Book IV. not to the good, through the natural aptness of man- kind to mistake. * Since therefore these things have no real existence, and cannot be compared in excellence with those that have a real 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 ac- count, who can give us them, and preserve them for us. Sect. VIII. An answer to the objection of the heathens, taken from the miracles done a~ mongst 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, f as not supported * Since therefore these things have no real existence, &c. Per- haps some may explain this worship of the heathens in this manner; as to say, that it was not so much the things, which were commonly signified by those words, that they worshipped, as a certain divine power, from which they flowed, or certain ideas in the divine under- standing. Thus they may be said to worship a fever, not the disease itself, which is seated in the human body ; but that power, which is in God, of sending or abating a fever; to worship impudence, not that vice which is seated in the minds of men ; but the will of God, which sometimes allows men's impudence to go on, which he can re- strain and punish : and the same may be said of the rest, as love, fear, anger, hope, which are passions which God can either excite or restrain; or of virtues, which are perfect in the divine nature, and of which we see only some faint resemblance in men arising from the ideas of those virtues which are most complete in God. And of honour, which does not consist so much in the esteem of men, as in the will of God, who would have virtue honourable amongst men. But the heathens themselves never interpreted this matter thus : and it is absurd to worship the attributes and ideas of God, as real persons, under obscure names, such as may deceive the common peo- ple. It is much more sincere and honest to worship the Deity him- self without any perplexities. Le Clerc. f As not supported by the testimony, &c. So Livy, in the be- ginning. * I do not design either to affirm or deny those things re? . Sect. VIII. The Christian Religion. 16? by the testimony of sufficient witnesses, * but plainly counterfeit : and thore that seem to have been done, came to pass in some secret place, in the night, before one or two persons, whose eyes might easily be deceiv- ed 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, •(• that these were the arts in which Simon and Apolionius Tyanaeus were so skilful. I do not deny, but that some greater then 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 truely divine, that is, omnipo- tent ; for these spirits, who were inferior to God, and superior to man, were sufficient for these things ; be- cause by their swiftness, strength, and cunning, they could easily remove distant tilings, and so compound different sorts of things, as to produce effects which should be very surprizing to men. But the spirits by whom this was effected, were not good, and consequent- ly 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 by certain lated before, or upon the building of the city ; as fitter for poetic fables, than the sincere memorials of affairs that were transacted ; thus much must be allowed antiquity, that by mixing human things with divine, the original of cities was rendered the more venerable.' • But plainly counterfeit, &c. It were much better to acquiesce in this answer, then to allow of their miracles, or that such things were done, as men could not commonly distinguish from miracles ; such as oracles, wonders, curing of diseases, which if they were done, could scarce be distinguished from true miracles, at least by the common people. See what I have said upon this matter in the pro- legomena to my ecclesiastical history. Sect. ii. ch. 1. Lc Clerc. ■j- That these were the arts, $c. Tatian. ' There are certain dis- eases, and contrarieties of the matter of which we are compounded ; 168 Of the Truth of Book IV. inchantments * against their will : and jet the wisest hea- thens agree, that there could 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 further sign of their wickedness is, that they would undertake many times f to entice some to the love ot others, notwithstanding their own endeavours against it, either by false promises, or by doing them some hurt ;% which things were forbidden by human laws, as witch- craft. Neither ought any one to wonder that the su- preme God should suffer some miracles to be done by evil spirits ; because they who were already fallen from the worship of the true God, § deserved to be deluded when these happen, the Daemons ascribe the causes of them to them- selves. * By certain inchantments, $c. Thus the oracle of Hecate in Porphyry. I come, invok'd by well consulted prayer, Such as the Gods have to mankind reveal'd. And again-, Why have you called the goddess Hecate, From Heaven ; and forced her by a charm divine ? And that of Apollo in the same writer, Hear me, for I am forced to speak against my will. These are the rites of their secret arts, by which they address themselves to I know not what powers, as Arnobius expresses it, as if they compelled them by charms to be their servants ; so Clemens explains it. There is a form of their threats in Jamblichus, book v. ch. 5, 6, 7, of his Egyptian Mysteries. The same we meet with in Lucan, book ix. in the words of Pompey the less, and in Eusebius, out of Porphyry, book v. ch. 10. of his Gospel Preparat. Other forms of threatnings, you have in Lucan, where he speaks of Erichthon ; and in Papinius about Tiresias. -f- To entice some to the love of others, &c. See the Pharmaceu- tria of Theocritus and Virgil, and the confession of Porphvrv in Eusebius, book v. ch. 1 7. of his City of God. And the same Porphyry against eating living creatures, book ii. and Origen against Celsus, book vii. X Which things were forbidden by human laws, <|c. L. Ejusdem, Sect^ Adjectio D. and Legem Cornelian de Sicasus and Venefacis, L. si quis sect qui abortionis. D. de Pcenis. Paulus Sententiarum, lib. v. tit. xxiii. § Deserved to be deluded by such deceits, &c. Deut. xiii. 3. 2 Thess. ii. 9. 10. Ephes. ii. 2, yJ* Sect. VIII. The Christian Religion. 16Q by such deceits. But this is an argument of their weak- ness, that their works were not attended with any re- markahle 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 re- stored to his sight by Vespasian ; it might be done, * to render him more venerable upon this account; and that he might thereby the more easily obtain the Roman Empire ; and was therefore chosen by God, to be the executioner of his judgments upon the Jews ; and other like reasons there might be for other wonders, f which, has no relation at all to religion. Sect. IX. And from Oracles. And almost all the same things may be applied, to solve that which they alledge concerning Oracles, especially what was before said, that such men deserved to be imposed upon, who despised that knowledge which * To render him more venerable, &c. Tacitus, Hist. iv. * Many- miracles were done, whereby the favour of Heaven, and the good disposition of the gods towards Vespasian, appeared.' He had said before in Hist. i. ' We believe that after previous good luck, the empire was decreed to Vespasian and his children, by the secret law of fate, and by wonders and oracles.' Suetonius ushers in his rela- tion of the same miracles thus, ch. 7. * There was a certain author- itv and majesty wanting, viz. in a new and unthought-of Prince ; to which this was added.' See the same Suetonius a little before, ch. v. Josephus says of the same Vespasian, book iii. ch. 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.' •f Which has no relation, $c. But see the examination of mira- cles, feigned to be done in favour of Vespasian and Adrian, in my Ecclesiastical History, century ii. 138 year. Le Clerc, 6 170 Of the Truth of Book IV. reason and ancient tradition suggested to every man. Moreover, the words of the Oracles * were for the most part ambiguous, and such as might be interpreted of the event, be it what it would. And ifany 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, -f* as some Physi- cians fortell future diseases ; or they might with proba- bility be conjectured, from what we usually see come to pass ; which we read was often done j by those who were * Were for the most 'part ambiguous, &c.] Seethe places of Oennmaus, concerning this subject, in Eusebius, book iv. chap. 20, 21, 22, 23, 25, V6. Hence Apollo was by the Greeks called ambi- guous. Cicero, in his second book of divination, 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 counterfeited after the event : and there are many rea- sons to suspect, that abundance of frauds were used by diviners ; concerning which D. de Fontenelle has written an excellent book in French, which I refer you to, and what is said in defence of it, vol. xiii. of the choice library : and what, Antony Van Dale has written of this matter above all others, in his book of oracles.) •f As some Physicians foretell future diseases, &c Chalcidius on Timoeus. ' Men are forewarned either by the flying of birds, or by entrails, or by oracles, some propitious Daemon foretelling, who knew all things that will afterwards come to pass: just as a physi- cian, according to the rules of physic, declares either death or health, and as Anaximander and Pherecydes did an earthquake.'' Pliny, book ii. chap. 2. 70. $ Bv those who were skilful in civil matters, &c. See the writer of the life of Atticus. * A plain evidence of this thing, besides those books wherein he (Cicero) mentions it expressly, (which are publish- ed among the common people,) are sixteen volumes of epistles sent to Atticus, from his consulship to the end of his days ; which who- ever reads, will not think that he wants a compleat and regular his- tory of those times ; there is such a full description of the inclina- tions of princes, of the vices of great men, and the alterations in the republic, that there is nothing which is not laid open ; so that one would easily be led to think prudence to be a kind of divination — For Cicero did not only foretell future things that would happen in his own life lime, but like a diviner declared those also that came to pass lately.' Cicero affirms truly of himself, in his sixth epistle of his sixteenth bv-ok. ' In that war nothing happened ill, which I did Sect. IX. The Christian Religion. 1?1 skilful in civil matters. And if at any time, God mado use of any of those works done by the diviners among* the heathens, to foretell such things as could have no other real foundation but the will of God ; it did not tend to confirm the heathen Religion, but rather to overthrow it ; such as those things we find * in Virgil's fourth eclogue, taken out of the Sibylline verses ; -f- in which, though unknown to himself, he describes the coming of Christ, and the benefits we should receive from him : thus in the same Sibyls, that j he was to be acknowledged as king, who was to be truly our king ; § who was to rise out of the east, and be Lord of all things. || The oracle of Apollo is to be seen in For- not foretell. Wherefore, since I who am a public Augur, like other Augurs and Astrologers, by my former predictions have confirmed you in the authority of Augury and divination ; you ought to be- lieve what I foretell. I do not make my conjecture from the flying of birds, nor from the manner of their chirping, as our art teaches us, nor from the rebounding of the corn that falls from the chickens mouths, nor from dreams : but I have other signs, which I observe.' Thus Solon foretold that great calamities would come upon Athens from Muniohia. And Thales, that the forum of the Milesii would one time be in a place then despised. Plutarch in Solon. * In Virgil's fourth eclogue, <$>c. See Agustine's City of God, book x. ch. 27. f In which, though unknown, $c. It is now sufficiently evi- dent, that all the prophecies of the Sibyls are either doubtful or for- ged : wherefore 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 prophesied ; I know not what Sibyl, or rather person under the disguise of such a one, pre- dicted, that the Golden Age was a coming ; from the opinion of those who thought that there would be a renovation of all things, and that the same things would come to pass 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 Virgil write thence any prophecies of Christ : See Servius upon the place, and Isaac Vossius's interpretation of that eclogue. Le Clcrc. X He was to be acknowledged as king, $c. Cicero mentions him in his 2d book of divination. § Who w;u to rise out of the east, $c. Suetonius of Vespasian, ch. 4-. Tacitus' Hi>t. 4. i| The oracle of Apollo, &c. See Agustine of the City of God, 172 Of the Truth of Book IV. phyry j * in which he says, the other Gods were aerial spirits, and that the one God of the Hebrews was to be worshipped which words if the worshippers of Apollo obeyed, they ceased to be his worshippers; if they did not obey him, they accused their God of a 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, j they many times in their verses applaud- ed Kings, though never so wicked ; j decreed divine nwwt Mwm book xx. chap. 23. and Eusebius's Preparat. book iv. ch. 4. And the same Porphyry in his book of the Oracles says, the God (Apollo) tes- tifies the Egyptians, Chaldoeans, Phsenicians, I.ydians andHebrews, are they who have found out the truth. He that wrote the exhorta- tion to the Greeks, amongst the works of Justin quotes this oracle. The Hebrews only and Chaldees are wise, Who truly worship God the eternal king. And this, Who the first mortal form'd, and call'd him Adam. There are two oracles of Cato's concerning Jesus, which Eusebius in his Gospel Demonstration transcribed out of Porphyry. Souls of their bodies stript, immortal are; This wise men know ; and that which is indued With greatest piety excels the rest. The souls of pious men to heaven ascend, Though various torments do their bodies vex. The same are mentioned by Augustine, book xxix. chap. 23. of his City of God, out of the same Porphyry ; where he brings another oracle, in which Apollo said that the Father whom the pious He- brews worshipped, was a law to all the Gods. * In Porphyry, $c] This is justly enough said upon Porphyry, and those who are of the same opinion with him, concerning those oracles, and may be brought as an argument ad Hominem, as Logi- cians call it ; but since it does appear, that these oracles were feign- ed ; nay, there are very good reasons to think they were fictitious, they ought to be of no weight amongst Christians. Le Clerc. •f They many times in their verses, $c] See those alledged by (Enomaus, in Eusebius's Gospel Preparat. Book v. ch. 23. and 35. £ Decreed divine honours to champions, &c.] See the same Sect. X. The Christian Religion. 173 honours to champions, * enticed men to unlawful em- braces, -f- to pursue unjust gain, J and to commit mur- der; which may be evidenced by many instances. Sect. X. The Heathen Religion rejected, be- cause it failed of its own accord, as soon as human assistance was wanting, Besides those things already alledged, the Heathen Religion affords us a very strong argument against it- self, in that wheresoever human force was wanting, it immediately fell, as if its only support were then taken away. For if you turn your eyes towards all the Chris- tian or Mahometan empires, you will find Heathenism no where mentioned but in books : nay, history informs us, that in those times when the Emperors made use of force and punishment, as the first Emperors did ; or of learning and cunning, as Julian did, to support the Hea- then Religion ; even then it continually decreased, no force being made use of against it, no greatness of fa- mily, (for it was commonly believed that Jesus was the son of a carpenter, no flourish of words, no bribes'(for they were poor ;) no flattery, for they on the contrary despised all advantages, and said there was no adver- sity but they ought to undergo upon account of their law. And now how weak must the heathen Religion be, to be overthrown by such forces ? Nor did the vain credulity of the Heathens only vanish at this doctrine, author, ch. 32. of Cleomedes ; which we find also in Origen's iiid book' against Celsus. • Enticed men to unlawful embraces, £c] This was shown before. t To pursue unjust gain, ^c. Se, Eusebius's Gospel Preparat. book v. ch. 22. t And commit murder, &c. (Enomaus recites oracles of this kind, which y ou may find in the forementioned book of Eusebius, ch. 10. and 27. 174 Of the Truth of Book IV. * but spirits themselves came out of men at the name of Christ, were silenced : and being asked the reason their silence f 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. Theiie 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, \ that there is nothing certain to be found in it, but this one thing, that there is no certainty in it. 1 do not speak of those effects which naturally follow from necessary causes ;. 8 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 kid upon it. For if the act of willing flowed from such a necessary impression, || that power which we experi- ence in the soul of deliberating and chusing, would be given us to no purpose: ^f and the justice of all laws * But spirits themselves came out of men, &c. Acts v. 16. viii. 7. xvi. 18. -j- Were forced to own, &c. Tertullian in his apology. See also Lucian against false diviners. Apollo in Daphne. This place Da- phne, is filled with dead bodies, which hinder the oracles. Babylas and other Christian martyrs died there. See Chrysostom against the Gentiles. % That there is nothing certain to be found in it, &c. See the excellent dissertation of Bardesanes the Syrian, concerning this mat- ter, which you may find in the Philocalia collected from Origen, and in Eusebius's Preparat. book vi. ch. 10. § But of such as proceed from the will of man, &c. See Alex- ander Aphrodisseus's book concerning this matter. || That power which we experience, &c. See Eusebius's Gospel Preparat. Book vi. ch. 6. «[ And the justice of all laws, &c. See Justin's Apology ii. If mankind be not endued with a power of chusing freely, to avoid that which is bad, and to comply with that which "is good ; the cause ef either of them cannot be said to be from himself. See also what Sect. XL The Christian Religion. 7 75 and of rewards and punishments, 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, * is the true cause of moral evil ; and at the same time that he profes- ses 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. *f- It is said by others with a greater shew of probability, that first the air, and afterwards 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 answer ; hie to them, and that by these the will is enticed, and oftentimes fields 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^he body, nor consequently from the power of the stars j which, as was said, act upon the mind no otherwise than by such affec- tions i because this Keligion, in the highest degree, draws men off from those things that are pleasing to the body. follows. And thus Tatian ; «* the freedom of the will consists in this ; that a wicked man is ju.-.iy punished, because his wickedness is from V * ± ' ■•'v.ivvuiVUC 1J 1 I Ulii himself; and a good man is rewarded, because he has not volun- tarily transgressed the will of Ciod." To this may be added Cbal- cidius disputation concerning this matter in Timeeus. in the f'orementioned place, says agrees with Moses. -j- It is said by others with greater probability, $c But they speak most trulv, who deny any such influence at all ; and acknow- ledge nothing else in the stars but heat and light, to which we may- add their weight resulting from their bigness ; but these have pro- perly speaking, no relation to the mind. Le Ckrc, 176 Of the Truth of Book IV. The wisest astrologers*do 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 show. And if we allow a power in learning and knowledge, to hinder their bodies from being thus in- fected ; there always were amongst Christians 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 ; but this Religion has continued already for above six- teen 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 Chris* tian Religion mere approved of by the wisest Heathens : And if there be any thing in it hard to be believed, the like is to be found a- mongst the Heathen. Theri: is the less reason for the heathens to oppose the Christian Religion ; because all the parts of it are so agreeable to the rules of virtue, that by their own light they do in a manner convince the mind ; insomuch that there have not been wanting some amongst the hea- then, who have said these things singly, which in our religion are ali put together. For instance, f that re- * Except truly knowing and good men, &c. Thus .Zoroaster.— " Do not increase your fate." And Ptolomaeus ; " A wise man may avoid many influences of the stars". j That religion does not consist in ceremonies, &c] Menander : " With a clean mind do sacrifice to God, •' Not so much neat in cloaths, as pure in heart." Cicero in his second book of the Nature of the Gods. " The best worship ol the gods, which is alss> the most innocent, the most holy, smd the most full of piety ; is to reverence them al ways with a pure* Sect. XIT. The Christian Revelation, 177 ligion doe9 not consist in ceremonies, but is in the mind ; sincere, uncorrupted mind and expression.'" And again in his second book of laws. " The law commands us to approach the gods sincere- ly ; that is, with our minds, which is all in all." Persius, Satyr ii, " This let us offer to the gods (which blear' d V Messala's offspring can't with all their cost) " Justice and right in all our secret thoughts, ** An undissembled virtue from the breast : " Bring these, and what you please, then sacrifice." These verses seem to have respect to the Pythian oracle, which we find in Porphyry's second book against eating living creatures, where any thing offered by a pious man, is preferred to hecatombs of ano- ther. In the same book Porphyry has these words to the like pur- pose : " Now they esteem him not fit to offer sacrifice worthily, whose body is not cloathed with a white and clean garment ; but they do not think it any great matter, if some go to sacrifice, having their bodies clean and also their garments, though their minds be not void of evil : as if God were not most delighted with the purity of that which in us is most divine, and bears the nearest resemblance to him. For it is written in the temple of Epidaurus, Let all who come to worship at this shrine Be pure ; so we command. Now purity consists in holy thoughts." And a little after : " No material thing ought to be offered or dedicated to God, who, as the wise man said, is above all ; for every thing material, is impure to him who is immaterial ; wherefore words are not proper to express ourselves by to him, not even internal ones, if polluted by the pas- sions of the mind." And again : " For it is not reasonable, that in those temples which are dedicated to the gods by men, they should wear clean shoes without any spots ; and in the temple of the Father, that is, in this world, not keep their inner deaths (which is the body) neat, and converse with purity in the temple of their father." Nei- ther can I omit what follows out of the same book. " Whoever is persuaded that the gods have no need of these (sacrifices), but look only to the manners of 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 righteous ? Where we find these three known words of Paul, Tit. ii. 2. " soberly, righteously, and godly." (Jharondas, in his Preface to the Laws : " Let your mind be void of all evil ; for the gods delight not in the sacrifices and expences of wicked men, but in the just and virtuous actions of good men." Seneca quoted by Lactantius in his Institutions, book xi. chap. 24, " Would you conceive God to be great, propitious, and to be reverenced as meek in majesty, as a friend, and always at 178 Of the Truth of Book IV. * that he who has it in his heart to commit adultery, is an adulterer ; \ that we ought not to return an injury \ % that a husband ought to have but one wife ; § that hand ? You must not worship him with sacrifices, and abundance of blood, but with a pure mind, and an upright intention." To the same sense is that of Dion Prosaeensis, orat. 3. Thucydides, book 1. " There is no other festival, but a man's doing his duty." Dio- genes : " Does not a good man think every day a festival ?" * That he who has it in his heart, &c] Thus Ovid : " He who forbears, only because forbid, Does sin ; his body's free, his mind is stain'd ; Were he alone, he'd be an adulterer." Seneca the father : " There is such a thing as incest, without the act of whoredom ; viz. the desire of it.". And in another place, « She is reckoned amongst sinners, and not without reason, who is modest out of fear, and not for virtue's sake." + That we ought not to return an injury, &c] See Plato's Criton, and Maximus Tyrius's second dissertation. Menander : " O Gorgias, he's the very best of men Who can forgive the greatest injuries." Ariston Spartianus : " To a certain person who said that it was a princely thing to do good to friends, and evil to enemies ; rather, answered he, to do good to friends, and to make enemies friends.— And the same Dion, the deliverer of Sicily, in Plutarch, says, that a true demonstration of a philosophical disposition, consists not in any one's being unkind to his friends ; but when he is injured, in be- ing easily untreated, and merciful towards those who have offended . him. % That a husband ought to have but one wife, <£c] See what is before quoted out of Sallust and others, about this matter. JEuri- pedes in his Andromache : " It is by no means fit One man should 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, and in the chorus of the same tra- gedy. § That the bands of matrimony ought not to be dissolved, §-c] So it was amongst the Romans, till the five hundred and twentieth year of the city, as Valerius Maximus informs us, book iii. chap. 1. Anaxandrides to the same purpose. " 'Tis shameful thus for men to ebb and flow." Sect. XI I. The Christian Religion. 179 the bands of matrimony ought not to be dissolved ; * that it is every man's duty to do good to another, -f* especially to him that is in want; t that men, as much as possible, ought to abstain from swearing ; § that in meat and cloaths they ought to be content with what is necessary to supply nature. Arid if there be any 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 appear, with respect to the immortality • That it is every man's duty to do good to another, &c] Ter- ence's Self Tormenter. 11 I am a man, and think every thing human belongs to me." *' We are by nature related to each other," says Florentinus the lawyer, I,, ut vim. D. de justitia. And this is the meaning of the proverb, " One man is a kind of a god to another." Cicero, in his first book of Offices, says there is a mutual society betwixt men, all cf them being related to one anothei". -J* Especially to him that is in want, $c] Horace, book ii. " Wretch, why should any want when you are rich?" In Minus: " Mercy procures strong security." J That as much as possible, men ought to abstain from swearing, $c] Pythagoras: " We ought not to swear by the gods, but en- deavour to make ourselves believed without an oath," which is large- ly explained by Hierocles, on his Golden Verses. Marcus Antoni- nus, book iiL in his description of a good man, says, " such an one needs no oath." Sophocles in his (Edipus Coloneus : " I would not have you swear, because 'tis bad." Clinius, the Pythagorean, would sooner lose three talents in a cause, than affirm the truth with an oath. The story is related by Basilius, concerning reading Greek authors. § That in meat and cloaths, $ c] Euripides : " There are but two things which mankind do want, A crust of bread, and draught of spring water : Both of which are near, and suffice for life." And Lucan : " There is enough of bread and drink for all." And Aristides : " We want nothing but cloaths, houses, and food." 180 Of the Truth of Book IW of the soul, and bodies being restored to life again. Thus Plate, taught by the Chaldeans, * distinguished the divine nature into the Father ; the Father's Mind, which lie also calls a branch of the Deity, the Maker of the world ; and the Soul, which comprehends and contains all things. That the divine nature could be joined with the human, + Julian, that great enemy to the Christians, believed, and gave an example to iEsculapius, who he thought came from heaven to deliver to men the art of physic. Many are offended at the cross of Christ ; but what stories are there which the heathen authors do not tell of their gods ? Some were servants to kings, others were struck with thunder-bolts, ripped up, wounded.— * Distinguished the divine nature, &c] See Plato's epistle to Dionysius. Plato calls the first principle the Father ; the second principle, the Cause or Governor of all things, in his epistle to Her- mias, Erastius, and Coriscus. The same is called the Mind by Plo- tinus, in his book of the three Principal Substances. Numenius calls it the W orkman, and also the Son; and Amelcus the Word, as you may see in Eusebius, book xi. chap. 17, 18, 19. See also Cyril's iiid, ivth and viiith books against Julian. Chalcidius on Timreus, calls the first, the Supreme God ; the second, the Mind, or Providence ; the third, the soul of the world, or the second mind. In another place, he distinguishes these three thus : " the Contriver, the Commander, and the Effecter." He speaks thus of the second : " The reason of God, is God consulting the affairs of men, which is the cause of men's living well and happily, if they do not neglect that gift which the Supreme God has bestowed on them. The Pythagoreans assign to the Supreme God, the number three, as perfect," says Servius on the seventh eclogue. Not much differing from which, is that of Aristo- tle, concerning the same Pythagoreans, in the beginning of his first book of the Heavens. (This is more largely handled, by the very learned 11. Cud worth, in his English work of the Intellectual System of the world, book i. chap. 4. which you will not repent consulting. •j* Julian, that great enemy to the Christians, &c] Book vi. A- mongst those things which have understanding, Jupiter produced JEsculapius 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 Por- phyry, as Cyril relates his words in his forementioned viiith book : " There is a certain kind of gods, which in proper seasons, are trans- formed into men." What the Egyptians opinion of this matter was, see Plutarch Sympos. viii. quaest. 1. to which may be added that place of Acts xiv. 1 0. Sect. XII. The Christian Religion. 181 And the wisest of them affirmed, that the more virtue cost, the more delightful it was. * Plato, in his Second Republic, 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. * Plato in his second Republic, &c] The words are these, trans- lated from the Greek : " He will be scourged, tormented, bound, his eyes burnt out, and die by crucifixion, after he has endured all those evils." Whence he had that which he relates in his third book of re- public : " That a good man will be tormented, furiously treated, have his hands cut off, his eyes plucked out ; will be bound, condemned, and burnt." Lactantius in his Institutions, book vi. chap. 17. has preserved this place of Seneca : " This is that virtuous man, 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 Euripides represents to us in these verses : " 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 I on you express a flattering word." To which that of iEschylus, mentioned by Plato in the forecited place, exactly agrees : * 5 He strives to be, not to be thought the best, Deep rooted in his mind he bears a stock, Whence all the wiser councils are derived." R 182 Of the Truth of Book V. BOOK V. Sect. I. A Confutation of Judaism, beginning with an address to the Jews. T^" OW we are coming out of the thick darkness of hea- *\^ thenism : 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 very dark cave : wherefore I desire the Jews that they would not look upon us as adversaries. We know very well, that thev 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 re- spect 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, f when the vail, which now hangs over their faces, being taken off, they, together with us, may clearly perceive J the fulfilling of the law ; and when, according to the ancient prophecies, many of us, who are strangers, shall lay hold of § the skirt of a • That they are the offspring of holy men, $c] This and what follows, is taken out of the ixth, xth, and xith of the llomans ; to Avhich may be added Mat. xv. 2. t When the vail, &c] 2 Cor. iii. 14, 15, 16. £ The fulfilling of the law, £c] Cor. iii. 2. viii. 14. x. 4. xiii. 24. § The skirt of a Jew, &c] Zech. viii. 20, and following. Isa. ii. 2, xix. 18, and 24. Micah iv. 2. Hosea iii. 4. Rom. xi. 25. Sect. IT. The Christian Religion. 18,3 Jew, praying him, that with equal piety we may worship that one God, the Got! of Abraham, Isaac and Jacob, Sect. II. That the Jews ouglit 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 mat- ter 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, * that the widow's oil was increased by E'isha, \ and the Syrian immediately healed of his leprosy ; J and the son of her who entertained him, raised to life again, with many o- thers ; 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 || we bring twelve witnesses, whose lives were unblameable, ^[ of Christ's ascending into heaven ; and many more, of Christ's being seen upon earth after his death ; which, if they be true, the Christian doctrine must of necessity be true also 3 and it is plain ihat the Jews can say no- * That the widow's oil was increased, &c] 2 Kings, chap. iv. •j- And the Syrian immediately healed, &c] Chap. v. X And the son of her who entertained him, $c. In the foremen- tioned ivth chapter. § Elijah's being taken up into heaven, &c. Chap. ii. of the fore- cited book. || We bring twelve witnesses, $c. Mark xvi. 19. Luke xxiv. 52, Acts i. % Of Christ's ascending into heaven, #c. Matth. xxviii. Mark, xvi. Luke xxiv. John xx. xxi. 1 Cor. xv. 1 84 Of the Truth of Book V. thing for themselves, but what will hold as strong or stronger for us. But, to pass by testimonies, * the wri- ters of the Talmud, and the Jews themselves, own the miraculous things done by Christ, which ought to satis- fy them. For God cannot more effectually recommend the authority of any doctrine delivered by man, than by working miracles. Sect. III. An answer to the objection, that those Miracles were done hy the help of devils. But some say, that these wonders were done by the help of devils : but this calumny has been already con- futed from hence, that as soon as the doctrine of Christ was made known, all the power of the devils was brok- en. What is added by some, that Jesus learned magi- cal arts in Egypt, carries a much less appearance of truth than the like objection of the heathen against Moses, which we find in -f* 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 § from his own account, | and the relation of others. But the law of each of them, strongly clears both Moses and Jesus from this crime, % because they expressly forbid such arts as are odious * The writers of the Talmud, &.c. See what is quoted, book ii. -f In Pliny, &c] Book 30. chap. 1. X And Apuleius, &c] In his second apology. § From his own, &c] Exodus ii. iv. and following. || And the relation of others, &c] Manethon, Chseremon, Ly- simachus in Josephus's first book against Appion, and Justin and Tacitus. ^[ Because they expressly forbid such arts as these, $c] Exod. xxii. 28. Levit. xx. 6, 7. Numb, xxiii. 23. Deut. xviii. 10. 1 Sam. xxviii. 9. 2 Kings vii. xxi. 6. Acts xiii. 8, 9, 10. xvi. 18. xix, 19. Stct. IV. The Christian Religion. 185 in the sight of God. Ami if in the times of Christ and his disciples, there had been any such magical art any where, either in Egypt, or other places, whereby those things, related of Christ, could be done; such as dumb men being suddenly healed, the lame walking, and sight given to the blind ; the Emperors, * Tiberius, -j- Nero, and others, who would not have spared any cost in en- quiring after such things, would undoubtedly have found it out. And if it be true, what the J Jews report, that the counsellors of the great council were skilled in ma- gical arts, in order to convict the guilty ; certainly they who were so great enemies to Jesus, and so much en- vied his reputation, which continually encreased by his miracles, would have done the like works by some art ; or have made it plain by undeniable arguments, that his works could proceed from nothing else. Sjict. IV. Or by the power of 'tuords. Some of the Jews ascribe the miracles of Jesus to a certain secret name, which was put into the temple by Solomon, and kept by two lions for above a thousand years, but was conveyed thence by Jesus ; which is not only false, but an impudent fiction. For, as to the lions, which is so remarkable and wonderful a thing, neither the Books of the Kings, nor the Chronicles, nor Josephus, mention any thing of them: nor did the Romans, who before the times of Jesus entered the tem- ple with Pompey, find any such thing. • Tiberius, &c] Tacitus, Annal 16, Suetonius in his Life, ch. 63 and 69. + Nero, #c] Concerning whom Pliny, book 30. chap. 11. in his history of magic, says, '* He had not a greater desire after mu- sical and tragical singing." And afterwards ; " No man favoured any art with greater cost ; for these things he wanted neither rich- es, abilities, nor disposition to learn." Presently after, he relates how he was initiated into the magical suppers of king Tiridates. $ What the Jews report, $c] See the Talmud, entitled, Con- cerning the Council ; and that Concerning the Sabbbth, 5 1 86 Of the Truth of Book V. Sect. V. That the miracles of Jesus ivere di- vine, proved from hence, because he taught the worship of 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 18th 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. * 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 to the wor- ship of new gods : For God permits such wonders to be done, only to try whether his people be firmly establish- ed in the worship of the true God. From which places compared together, -J" the Hebrew interpreters rightly collected \ that every one who worked miracles was to be believed, if he did not draw them off from the wor- ship of the true God j for in that instance only it is de- clared, that no credit is to be given to miracles, though never so remarkable ones. Now Jesus did not only not teach the worship of false gods, but on the contrary § did expressly forbid it, as a grievous sin ; and taught * Now the most certain token, &c] And the foretelling future events, which may justly be reckoned amongst miracles, Deut. xviii. 22. •f The Hebrew interpreters, &c] See Moses, Maimonides, and others quoted in Manasses's Conciliator, quest. 4. on Deut. :£ That every one who worked miracles, &jL] And whose pro- phesies came to pass ; this argument is strongly urged in Chrysos- tom's. fifth Discourse against the Jews; and in his Discourse con- cerning Christ's Divinity, 6 torn. Savil. § Did expressly forbid it, $c.] Matt. xii. 29, 32. John xvii. 3. Acts xv. 28. 1 Cor. v. 10, 11, 18. vi. 9. x. 7. xii. 2. 2 Cor. v> 1GV 1 Thess. i. 9. 1 John v. 21. Sect. VI. The Christian 'Religion. 187 us to reverence the writings of Moses, and those pro- phets which followed him : so that nothing can be ob- jected against his miracles; for what some object, that the law of Jesus in some things differs from that of Mo- ses, is not sufficient. Sect. VI. An answer to the objection drawn from the difference betwixt the law of Moses, and the lata of Christ ; where it is shown, that there might be given a more perfect law than that of Moses. For the Hebrew doctors themselves lay down this rule * for the extent of a prophets power, that is, of one that works miracles ; that he may surely violate a- ny sort of precept, except that of the worship of one God. And indeed the power of making laws, which is in God, did not cease upon his giving precepts by Mo- ses ; nor is any one, who has any authority to give laws, thereby hindered from giving others contrary to them. The objection of God's immutability is nothing to the purpose ; for we do not speak of the nature and essence of God, but of his actions. Light is turned into dark- ness, youth into age, summer into winter, which are all the acts of God. Formerly God allowed to Adam all other fruit, *J* except that of one tree, which he for- bade him, viz* because it was his pleasure. He forbade killing men in general, J yet he commanded Abraham * For the extent of a prophet's power, #c] This rule is laid down in the Talmud, entitled, • Concerning the Council.' Thus at the command of Joshua, the law of the Sabbath was broken. Jos. v. And the prophets often sacrificed out of the place appointed by the law, as Samuel. 1 Sam. vii. 17. xiii. 8. and Elijah, 1 Kings xviii. 38. •J- Except that of one tree, &c.J Gen. ii. 17. Z Yet he commanded Abraham, <$»c] Gen. xxii. 2. 188 Of the Truth of Book Y. to slay his son ; * he forbade some and accepted other sacrifices, distant from the tabernacle. Neither will it follow, that because the law given by Moses was good, therefore a better could not be given. Parents are wont to lisp with their children, to wink at the faults of their age, to tempt them to learn with a cake : but as they grow up, their speech is corrected, the precepts of vir- tue instilled into them, and they are shown 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 af- flicted with the worst of injuries, J he prayed for his enemies, § Thus David was willing to have his rebel- lious son spared, [ and patiently bore the curses thrown upon him. Good men are no where found to have di- vorced their wives, though the law allowed them to do it. ^f So that laws are only accommodated to the greater part of the people ; and in that state it was reasonable * He forbade some, and accepted other.?, $c. As we said just before. •f Now that the precepts of the law, £ c. Heb. viii. 7. * Prayed for his enemies, <£c. Exod. xxxii. 2, 12, 14, 31. Num- bers xi. 2. xii. 13. xiv. 13. and following verses, xxi. 7, 8. Deut, ix. 18, 2(5. xxxiii. § Thus David was willing, &c. 2 Sam. xviii. 5. |] And patiently bore the curses, $c. 2 Sam. xxi. 10. *[ So that the laws are only accommodated, <£c Origen against Celsus, book 3. " As a certain lawgiver said to one who asked him, if he gave to his citizens the most perfect laws ; not, says he, the most perfect in themselves, but the best they can bear." Porphyry, book 1. against eating living creatures, concerning lawgivers, says thus: '• If they have regard to the middle sort of life, called na- tural, and according to what is agreeable to most men, who mea- sure good and evil by external things, which concern the body : If, I say, with this view they make laws ; what injury is done to life-, if any one adds something more excellent than this ?'* Sect. VII. The Christian Religion. 189 some things should be overlooked, which were then to be reduced to a more perfect rule, when God, by a greater power of his spirit, was to gather to himself a new people out of all nations. And the rewards which were expressly promised by the law of Moses, do all regard this mortal life only : whence it must be confes- sed, * that a law, better than this, might be given, which should propose everlasting rewards, not under types and shadows, but plainly and openly, as we see the law of Christ does. Sect. VII. The law of Moses was observed by Jesus when on earth, neither was any part of it abolished afterwards, but only those pre- cepts which had no intrinsic goodness in them. We may here observe, by the way, to show the wickedness of those Jews, who lived in our Saviour'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. *f- He was circumcised, \ made use of the Jewish meats, § was clothed like them ; || those w ho were cleansed from their leprosy, he sent to the priests ; ^f he religiously observ- ed the passover, and other festival days. If he healed any on the Sabbath day, he made it appear, ** not on- ly from the law, •f-f but from their received opinions, * That a law better than this, &c. Heb. vii. 19, 22. viii. 6. 2 Tim. i. 10. ■f He was circumcised, &c. Luke ii. 21. X Made use of the Jewish meats, &c Gal. iv. 5. § Was clothed like them, &c. Matt. ix. 20. ft Those who were cleansed, &c. Matt. viii. 4. Mark i. 44. Luke v. 14. % He religiously observed the passover, &c. Luke ii. 41. John ii. 12, 23. xi. 56. xii. 1. John vii. 2. ** Not only from the law, &c. Matt. xii. 5. ++ But from their received opinions, &c. Mat. xii. 11. 190 Of the Truth of Book V\ that such works were not forbidden on the Sabbath. He tiien first began * to discover the abrogating some laws, when he had overcome death, was ascended into heaven, had endued his disciples with remarkable gifts of the Holy Spirit, and had shown by those things t that he had obtained a kingly power, % in which is in- cluded an authority to make laws, according to that prophesy of Daniel, chap. 3 and 8, the S and 11 being compared together ; who foretold that after the over- throw of the kingdoms of Syria and Egypt (the latter of which came to pass under Augustus) God would give to a man, § who should appear to be an ordinary person, a kingdom extending to the people of all nations and languages, and which should neverhave 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 unalterable : for if there had been any thing in the nature of those things, to in- force their practice : God would have prescribed them |j to all the world, and not to one people only ; and that • To discover the abrogating, &c. Acts x. Colos. ii. 14. -f That he had obtained a kingly power, &c. Acts ii. 36. Rev. i. 5. £ In which is included, &c. James i. 25. § Who should appear to be an ordinary person, &c. Dan. ii. 45* vii. 13. For the Son of Man expresses in Hebrew, a certain mean- ness; and so the prophets are called, compared with angels, as is observed by Jachiades, on Dan. x. 16. || To all the world, and not to one people only, &«.] So far from that, that some laws, such as those of first fruits, tithes, assembling upon festivals, relate expressly to the place of Judea only, whither it is certain all nations could not come. See Exod. xxxiii. 19. and xxxiv. 26. Deut. xxvi. 2, and what follows. Also Deut. xii. 5, and following, xiv. 23, and following. Also Exodus xxiii. 17. xxxiv. 2, 23, 21. Deut. xvi. 16". The most ancient custom interpreted the law of sacrifices, in the same manner. The Talmud entitled * Con- cerning the Councils,' and that entitled Chagiga, tells us that the law of Moses was given to the Hebrews only, and not to strangers,. See Maimonides, on Deut. xxxiii. and Bechai, Sect. VII. The Christian. Religion. 191 from the very beginning, and not two thousand years and more after mankind had been created. Abel, E- noch, Noah, Melchisedech, Job, Abraham, Isaac, Ja- cob, and all the eminently pious men, who were so be- loved of God, were ignorant of all, or almost all this part of the law ; and yet nevertheless they received tes- timony of their faith towards God, and of his divine love towards them. Neither did Moses advise his fa- ther-in-law Jethro to perform these rites, nor Jonas the Ninevites, nor did the other prophets reprove the Chal- deans, Egyptians, Sidonians, Tyrians, Idumaeans and Moabites, to whom they wrote, for not embracing them, though they particularly enumerate their crimes. These precepts therefore were particular, and introduced either to hinder some evil, * to which the Jews were especial- ly inclined, or for a trial of their obedience, or to sig- nify 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 es- tablish the same ordinances all over a nation : neither can there be any thing alledged to prove that God had obliged himself to make no alteration herein. For if it be said, that these precepts are still perpetual ; f men very often make use of this word, when they would sig- nify only, that what they command in this manner, is not limited for a year's continuance, J or to a certain time ; suppose of war or peace, accommodated to the scarceness of provision ; now this does not hinder but • To which the Jews were especially inclined, &c. Being very much addicted to rites, and, on that account prone to idolatry. This the prophets every where show, especially Ezekiel xvi. -f Men very often make use of this word, &c. L. Hac Edictali Cod. de secundis Nuptiis. L. Hae in perpetuum. Cod. de diversis Fraedis, Libro xi. and in many other places. + Or to a certain time, &c. L. Valerius in Livy, xxxiv. " The laws which particular times required, are liable to be abolished, and I find are changed with the times ; those that are made in the times of peace, are abrogated in war ; and those made in war, abrogated in peace." 102 Of the Truth of Book V> that they may appoint new laws concerning these mat* ters, whenever the public good requires it. Thus the precepts which God gave to the Hebrews, were some of them temporary, * only during the continuance of that people in the wilderness; pothers confined to their dwellings in the land of Canaan. That these might be distinguished from the other, they are called perpetual ; by which may be meant, that they ought not to be ne- glected any where, nor at any time, unless God should signify his will to the contrary. Which manner of speaking, as it is common to all people, the Hebrews ought the less to wonder at, because they know that in their law, that is called % a perpetual right, and a per- petual servitude, which continued only from Jubilee to Jobilee. § And the coming of the Messiah is by them- selves called the fulfilling of the Jubilee, or the great Jubilee. And moreover, the promise of entering into a new covenant is to be found amongst the old prophets, || as Jeremiah xxxi. where God promises that he will make a new covenant, which shall be writ upon their hearts, and men will have no need to learn religion of each other, for it shall be evident to them all : And more- over, that he would pardon all their past transgressions: * Only during the continuance, &c. As Exodus xxvii. Deut, xxiii. 12. f Others confined to their dwellings, &c. Deut. xii. 1, 20. Numb, xxxiii. 52. J A perpetual right, &c. Exodus xvi. 9. 1 Sam. i. 22. And thus Joseph Albo, in his third book of Foundations, ch. 16. thinks the word Le-olam in the ritual law, may be understood. And Phi- neas's Priesthood is called, Psal. cvi. 30, 31, Ad-olam, everlasting. And by the Son of Sirach, xlv. 28, 29, 30. an everlasting Priest- hood, and 1 Mace. ii. 55. § And the coming of the Messiah, $c. In Pereck Cheleck, and elsewhere, and in Isaiah lxi. 2. (Pereck Cheleck is the xiith chapter of the Talmud concerning councils ; but what Groiius mentions is not to be found there, at least in the Mischna text ; these citation,, ought to have been more exact.) H As Jeremiah xxxi. £c. Ver. 31, and following. Sect. VIII. The Christian Religion. 1Q3 which is much the same, as if a prince, after his sub- jects had been at great enmity with each other, in or- der to establish a peace, should take away their differ- ent 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 a- fnendment. Though what has been said might suffice, yet we will go through every part of the law that is abo- lished ; and shew that the things are not such as are in their own nature well-pleasing to God, or such as ought to continue always. Sect. VIII. As sacrifices, which were never ac- ceptable to God upon their own account. The principal, and which first offer themselves to us, are sacrifices ; concerning which many Hebrews are of opinion, * that they first proceeded from the invention of men, before they were commanded by God. Thus much certainly is evident, that the Hebrews were de- sirous of very many rites ; "f* which was a sufficient rea- * That they first proceeded from the invention of men, $c. Chry- sostom xii, concerning 1 Statutes, speaking of Abel, says, " that he offered sacrifices which lie did not learn from any other person, nor did he ev r er receive any law, that established any thing about first fruits ; but he had it from himself, anxl was moved to it by his own conscience only." In the answer to the Orthodox, in the words of Justin, to the eighty-third Query : " none of those who sacrificed beasts to God before the law, sacrificed them at the divine com- mand ; though it is evident that God accepted them, and by such acceptance discovered that the sacrifices were well pleasing to him. 1 * This matter is largely handled by Dr Spencer, concerning the ritual law of the Jews, book iii. disc. 2. to which I refer you. Lc Clcrc. •f- Which was a sufficient reason, <$>c. This very reason for the law of sacrifices, is alledged by Maimonides in his Guide to the Doubting, book iii. chap. 32. Tertullian against Marcion, book ii> •• Would you have nobody find fault with the labour and burthen of sacrifices, and the busy scrupulousness of oblations, as if God tru- ly desired such things, when he so plainly exclaims against them : to what purpose is the multitude of your sacrifices ? And who hath S 194 Of the Truth of Book V. son why God should enjoin them such a number, upon this account, lest the memory of their dwelling in Egypt should cause them to return to the worship of false gods. But when their posterity set a greater value upon them than they ought, as if they were acceptable to God upon their own account, and a part of true piety ; they are reproved by the prophets ; * as to sacrifices, says God in David's fiftieth psalm, according to the Hebrew, w I will not speak to you at all concerning them, viz. that you shall slay burnt-offerings upon burnt-offerings, or that I will accept young bullocks or goats out of thy fold; for all the living creatures, which feed in the fo- rests, and wander upon the mountains, are mine : I number both the birds, and the wild beasts ; so that if I be hungry, 1 need not come to declare it to you ; for the whole universe, 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. 1 " There are some amongst the Hebrews who affirm, that this was said, because they who offered these sacrifices were unholy in their hearts and lives. But the words themselves, which we have quoted, tell us the contrary, viz. that the thing was not at all acceptable to God in itself. And if we consider the whole tenour of the Paslm, we shall find that God addresses himself to holy men ; for he had before said, Gather my saints to- gether, and afterwards hear, O my people. These are the words of a teacher ; then having finished the words be- fore cited, he turns his discourse as is usual, to the wicked ; " But to the wicked said God •,'*' and in other places we find the same sense. As Psalm li. To offer required them at your hands ?" But let such observe the care God has taken, to oblige a people prone to idolatry and sin, to be reli- gious, by such duties, as that superstitious age was most conversant in, that he might call them off from superstition, by commanding those things to be done upon his account, as if he desired it, lest they should fall to making images. * As to sacrifices, &c. This is Grotius's paraphrase upon Psalm i not a literal translation : and eo ajre the following. Le Clcrc. I Sect. VIII. The Christian Religion. 195 sacrifices is not acceptable to thee, neither art thou de- lighted with burnt-offerings : but the sacrifice which thou truly delightest in, is a mind cast down by the sense of its faults ; for thou, O God, will not despise a broken and contrite heart : the like to which is that of Psalm xl, " Sacrifices and oblations thou dost not delight in, but thou securest me to thyself, * as if I were bored through the ear; thou dost not require burnt-sacrifices or tres- pass offerings ; wherefore have I answered, Lo, I come ; and I am as ready to do thy will, as any covenant can make me \ for it is my delight. For thy law is fixed in my whole heart ; the praises of thy mercy I do not keep close in my thoughts, but I declare thy truth and loving kindness every where; btft thy compassion and faithful- ness do I particularly celebrate in the great congrega- tion.^ In chap. i. of Isaiah, God is introduced speaking in this manner. " What are so many sacrifices to me ? I am filled with the burnt-offerings of rams, and the fat of fed beasts j I do not love the blood of young bullocks 3 of lambs, or of goats, that you should appear with it be- fore me ; for 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 sailh the Lord of angels, the God of Israel, ye heap up your burnt-offerings with your sacrifices, and yourselves eat the flesh of them. For at the time when I first brought your fathers up out of Egypt, 1 nei- ther required nor commanded them any thing about sa- crifices, or burnt offerings. But that which I earnestly commanded them was, that they should be obedient to me; so would 1 be their God, and they should be my people ; and that they should walk in the way that I should teach them, so should all things succeed prosper- ously to them.'" And these are the words of God in Hosea, chap. vi. " Loving kindness towards men, f is * As if I were bored, &c. A mark of servitude amongst the He . brews. •f Is much more acceptable to me, &c. So the Chaldee interpre- ter explains this place . iyb . Of the Train of Book V. much more acceptable to me than sacrifice ; to think a- right 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 num- ber of rams, by a huge quantity of oil, or by calves of a year old ? God answers, " I will tell you what is truly good and acceptable to me, viz. * that you render to every man his due, that you do good to others, and that you become humble and lowly before God." Since there- lore 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, gra- dually, as is usual, falling into wicked superstition, pla- ced the principal part of their piety in them, and believ* ed 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 f when king He- zekiah broke the brazen serpent erected by Moses, be- cause the people began to worship it with religious wor-» ship. Nor are there wanting prophesies, which fore-. told that those sacrifices, about which the controversy now is, should cease; which any one will easily under- stand, who will but consider that according to the law of Moses, the sacrificing was committed 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 Melchise- dech. And Isaiah, chap, xix, saith that an altar should be seen in Egypt, where not only the Egyptians, but * That you render to every man his due, &c. Therefore the Jews say that the 202 precepts of the law are by Isaiah contracted into six," ch. xxxiii. 15. by Micah into three in this place; by Isaiah into two, ch. lvi. 1. by Habakkuk into one, ch. ii. i. as also by Amos, v. 6. •f When King Hezekiah, &c. 2 Kings xviii. 4. Sect. IX, The Christian Religion. 197 the Assyrians also and Israelites should worship God ; and chap. Ixvi. he saith, that the most distant nations, and people of all languages, as well as the Israelites, should offer gifts unto God, and cut of them should he appointed priests and Levites ; all which could not be * whilst the law of Moses continued. To these we may add that place in "f" Malachi, chap. i. where God foretell- ing future events, " says, that the offerings of the He- brews would be an abomination to him ; that from the east to the west his name should be celebrated among all nations; 1 ' and that incense, and the purest things should be offered him ; and Daniel in chap. ix. relating the prophesy 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 Mos- es, are no longer approved by him ; since he has suffer- ed the Jews to be above sixteen hundred years without a temple, or altar, or any distinction of families, whence they might know who thoie are, who ought to perform the sacred rites. Sect. IX. And the difference of meat* What has been said concerning the law of sacrifices, the same may be affirmed of that in which different * Whilst the law of Moses continued, &c. Add this place of Jeremy, ch. 3. 16. " in those days, saith the Lord, they shall see no more, the ark of the covenant of the Lord, neither shall it come in- to their mind, neither shall they remember it, neither shall they visit it, neither shall that be done any more." Even the Jews them- selves could no longer observe their law, after they were so much scattered. For it is impossible that all the males should go up thrice in a year to Jerusalem, according to the law, Exodus xxiii. 17. from all those countries which were inhabited by them. This law could be given to no other, than a people not very great, nor much distant from the tabernacle. Lc Clcrc. •f Malachi, chap, i. &c See Chrysostom's excellent paragraph upon this place, in his second discourse against the Gentiles. 3 198 Of the Truth of Book V. kinds of meat are prohibited. It is manifest, that after the universal deluge, * God gave to Noah and his pos- terity a right to use any sort of food ; which right des- cended, not only to Japhet and Ham, but also to Shem and his posterity, 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, cither because for the most part f such were offered by * God gave to Noah and his posterity, <£c The mention of clean and unclean creatures, seems to be an objection against this, in the history of the deluge ; but either this was said by way of prolepsis 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. vi. Unless any one had rather understand by clean, those which are nourished by herbs ; and by unclean, those which feed on other living creatures. •f? Such were offered by the Egyptians, &c. Origen in his ivth book against Celsus. ' Some wicked daemons, and (as I may call them) Titanic or Gigantic ones, who were rebellious against the true God and the heavenly angels, and fell from heaven, and are contin- ually moving about gross and unclean bodies here en earth, having some foresight 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, especially those that are ravenous, wild and saga- cious, and move them to what they will : or else they stir up the fancies of such living creatures, to fly or move in such a manner, that men taken by the divination in these dumb creatures, might not seek the God that comprehends the universe, uor inquire after the pure worship of God, but suffer their reason to degenerate into earthly things, such as birds and dragons, foxes and wolves. For it is ob- served by those who are skilled in these things, that future predic- tions are made by such living creatures as these ; the daemons having no power to effect that in tame creatures, which by reason of their likeness in wickedness, not real, but seeming wickedness in such crea- tures, they are able to effect in other creatures. Whence, if any thing be wonderful in Msses, this particularly deserves our admira- tion, that decerning the different natures of living creatures ; and whether instructed by God concerning them, and the daemons appro- priated to every one of them ; or whether he understood by his own wisdom, the several ranks and sorts of them ; he pronounced them unclean, which were esteemed by the Egyptians and other nations to cause divination, and he declared the other to be clean.' The like to which we find in Theodore^ book vii. against the Greeks : and Sect. IX. The Christian Religion. igg the Egyptians to their gods, and they made divination by them ; or because * in that typical law, the particu- not very different from tins, is that of Manetlio, ' Having established in the law many other things, particularly such as were contrary to the customs of "the Egyptians.' And that which Tacitus says of the Jews : «all things are profane amongst them, which are sacred amongst us.' And afterwards: * they slay a ram in contempt of Jupiter Am- nion, and sacrifice an ox, which the Egyptians worshipped the god Apis by.' * In that typical law, §c. Barnabas in his epistle. « Moses said, ye shall not eat a swine, nor an eagle, nor a hawk, nor a raven, nor any fish which hath no fins. By which he meant three opinions figuratively expressed. What he aims at is evident from these words in Deuteronomy. ' And my judgments shall be established amongst my people.' Now the commandment of God, is not literally to pro hibit eating them ; but Moses spake of them in a spiritual sense. He mentions swine for this end, that the}' should not converse with men who resemble swine ; for when they live in luxury, they forget their master ; but when they want, they own their master : thus a swine while he is eating, will not know his master ; when he is hun- gry, he crys out, and when he is full, he is quiet. Again, ' thou shalt not, says he, eat the eagle or the hawk, or the kite, or the ra- ven.' As much as to say, you shall not converse with such men who know not how to get their food by labour and pains, but unjustly steal it from others ; and who walk about as if they were sincere, when they lie in wait for others. Thus these slothful creatures con. trive how they may devour the flesh of others, being pestilent by their wickedness. Again, ' thou shalt not eat, saj l s he, the lamprey, nor the pourcontrel, nor theeuttle;' that is to say, you shall not con- verse with those men who are finally wicked, and condemned to death : as these sort of fish alone, are doomed to swim at the bottom of the sea, not like others to hover on the top of the water, but to dwell en the ground at the bottom. Also he says, 'thou shalt not eat the coney :' wherefore ? That you may not be a corrupter of chil- dren, nor such like; for the hare has a new place to lay her excre- ments in every year; for so many years as she lives, so many holes has she under ground. Further, » thou shalt n.)teat the Hyana,' that is, thou shalt not be an adulterer, or unclean person, or such like : for what reason ? Because 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 correspondence with such workers of iniquity ; for this animal conceives in its mouth. Concerning meats therefore, Moses meant three things spiritually ; but they through fleshly inclinations, understood him of meats. But David knew these three opinions, and therefore agreeably thereto he 200 . Of the Truth of Book V. Jar vices of men, were represented by certain kinds of living creatures. That these precepts were not univer- sal, appears from the instance of what is appointed con- cerning the flesh of a beast that died of itself, Deut. xiv, that it was not lawful for the Israelites to eat it, * but it was lawful for strangers, which strangers the Jews were commanded to perform all good offices to, as es- teemed of God. And the ancient Hebrew teachers openly declare, -j* that in the times of the Messiah, the says, * blessed is the man that walketh not in the counsel of the un- godly, 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 Jike 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 cloven footed, and that chewed the cud. And what does he mean by this ? He that receiveth meat, knoweth him that feeds him, and is satisfied with it, and seems to rejoice : which is very well said, if we consider the command. What therefore is the meaning of it ? Why, converse with those who fear their mas- ter ; with those who meditate in their hearts upon the word they have received ; with those who spoke of, and keep the judgments of their mas- ter; with those who know that meditation is a pleasant work, and be- longs to those who thoroughly 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 by Moses.' Clemens commends this of Barnabas, in his vth 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 entitled, The Wicked Lay Snares for the Righteous; which are too Jong to be transcribed. The like is to be seen in Eusebius, out of Aritseus, book viii. eh. 9. * But it was lawful for strangers, $c. Holy men, but not cir- cumcised, which you find mentioned, Levit. xxii. 25. and xxv. 4, 7. and in the Talmud, chap, of the King, and of the Council ; and in Maimonides's book of idolatry. -f- That in the times of the Messiah, $c Thus It. Samuel in Mecro Chaim. The Talmud, entitled Nida, says, the law Mas to continue but till the times of the Messiah. We may moreover observe, that some Hebrew teachers, amongst whom is Bechai, were of opinion, that the laws concerning forbidden meats, were peculiar to the land of Canaan, nor was am one obliged to observe them out of the bounds thereof. And beside, the Jews themselves are ignorant, or at least dispute about the signification of many of the names of these animals; which we cannot think God would have permitted, if the obligations to observe that law, were to have continued till this time- Sect. IX. The Christian Religion. 201 law of the prohibition of meats should cease, and that swines flesh should be as clean as that of an ox. And certainly, since God designed to gather a people to him- self 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 examination of festival days. Sect. X. JLnd of days. These were all instituted in memory of the benefit /jthey had received from God, when they were delivered I from the Egyptian bondage, and brought into the pro- ilmised land. Now the prophet Jeremiah says, chap* xvi, I and xxiii, that the time would come when new and much P greater benefits, should so eclipse the memory of that \ benefit, that there would scarce be any mention made of J it. And moreover, what we now said of sacrifices, is as I true of festivals ; the people began to put their trust in [them, so far, that if they rightly observed them, it was I no great matter how they offended in other respects. I Wherefore in Isaiah, chap. i. Gbd says, that he hated J 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 lis an universal and perpetual precept, not given to one {people only, but in the beginning of thewoiid, 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 : * a precept of remembrance, Exodus xx. 8. and ■(* a precept of ob- servation, Exodus xxxi. 31. The precept of remem- * A precept of remembrance, &c. vnj. •f A precept of observation, &c. v»w. Thus Moses Gerundensis, and Isaac Aramas distinguish. (Observation and remembrance sig- nify the same thing in Moses, as to this matter, as we have shown on Deut. v. 1. however, the thing here treated of is true. Lc Ckrc. 202 Of the Truth of Book V. brance is fulfilled, in a religious memory of the creation of the world ; the precept of observation consists in an exact abstinence from all manner of labour. The first precept was given from the beginning, and without doubt * 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 stopping their journey on the account of the Sabbath; which thing we frequently meet with after their coming out of Egypt. For after the people were brought out of Egypt, and had safely passed through the Red Sea, they kept the first day of a Sabbath of rest, and sung an hymn to God, upon that account : and from this time, that exact rest of tiie Sabbath was commanded, the first mention of which is in the gathering of Manna, Exodus xxxv, 2. Lev it. xxiii, 5. And in this sense, the reason ailedged, Deut. v. 21, for the law of the Sabbath is the deliverance out of Eg\pt. And further, this law had regard to servants against the severity of those mas- ters who allowed them no respite from their labours, as you find it in the forecited places. It is true indeed, that % strangers were obliged by this law, and that for this reason, that there might be an universal rest of all the people. But that this law of perfect rest was not given to other people, appears from hence, that in many places it is called a sign, and a particular covenant be- tween God and the Israelites, Exodus xxxi. 15, l(i. And further, that those things which were instituted in memory of the coming out of Egypt, are not such as • The pious men before the law, <§ c. From whom a certain ven- eration for the seventh Jay was derived to the Greeks, as Clemens observes. See what is said in relation to this, book i. -j- Yet there is no sign, $e. That the pious men of those times did in this sense trxZSxTtrui, that is, observe the Sabbath, is denied by Justin in his dialogue with Tryphon, and by Tertullian in two places against the Jews. £ Strangers were obliged by this law, &c. Not those others, who out of Judea observed the precepts given to the posterity of Noah. This is the opinion of the Hebrews. Sect. XI. The Christian Religion. 203 ought never to cease, we have before shown, from the promise of much greater benefits. To which may be added, that if the law concerning rest on the Sabbath had been given from the beginning, and in such a man- ner as never to be abolished, certainly that Jaw 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, ■(- the sacrifices were slain on the Sabbath day, as well as on other days. The Hebrew teachers themselves show, that this law is changeable, when they say that work may justly be done on the Sabbath at the command of a prophet, which they prove by the example of the taking of Jericho on the Sabbath day by the com- mand of Joshua. And that in the time of the Messiah, the difference of davs should be taken away, some of them show very well, from that place of Isaiah Ixvi. 23. where it is foretold, that there should be a continual wor- ship of God from Sabbath to Sabbath, from new moon to new moon. Sect. XT. And Circumcision of the Flesh. We come now to circumcision, which is indeed an- cienter than Moses, as being commanded to Abraham and his posterity ; but this very precept was the begin- ning of the covenant declared by Moses. Thus we find God said to Abraham, Genesis xvii. " I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, even the land of Canaan, for an everlast- ing possession ; therefore keep my covenant, thou and thy seed for ever ; this is the covenant betwixt me and thee and thy seed, every male shall be circumcised." — * That children was rightly eircmncised, &c. Thus the Hebrew proverb. The Sabbath gives way to circumcision. See John vi. 22. f The sacrifices were slain, <£c. Numb, xxviii. 9. 204 Of the Truth of Book V. 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 distinction must cease. And this is further evident, that there was some mystical and higher signi- fication, contained under this 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 circum- cision, must of necessity relate to something further; namely, that of an earthly possession, "f to the revelation of an everlasting possession, which was never made more manifest than by Jesus ; J and that of making Abraham a Father of many nations ; till that time when not only some few people, but innumerable of them, spread all over the world, should imitate that memorable faith of Abraham towards God ; which never yet came to pass, but by the Gospel. Now it is no wonder that when the work is finished, the shadow of the work that was design- ed, should be taken away. § 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 Abraham himself was acceptable to God before he was circumcised. And circumcision was omitted by the He- * The heart to be circumcised, &c. Deut. x. 16. xxx. 6. Jer. iv. 4. •f To the revelation, &c. Heb. iv. X And that of making Abraham a father, &c. Gen, xvii. o. Rom. iv. 11, 13, 16, 17. Luke xix. 9. Gal. iii. 7. § And that God's mercy, $c. Justin in his dialogue with Trvpho says, " Circumcision was given for a sign, and not for a work of righteousness." And Irenseus, book iv. chap. 30. " We learn from Scripture, that circumcision is not that which perfects righteousness; but God gave it, that Abraham's posterity might continue distin- guishable. For God said to Abraham, let every male of you be cir- cumcised, and circumcise the flesh of your foreskin, and it shall be for a sign of a covenant betwixt you and me." Sect. XII. The Christian Religion. 205 brews * all the while they journeyed through the desarts of Arabia, withoufbeing reproved of God for it. Sect. XII. And yet the Apostles of Jesus easily allowed of those things. There was certainly -very good reason why the He- brews should return their hearty thanks to Jesus and his ambassadors, in that he freed them from that heavy bur- den of rites, and secured their liberty to them •(• by mi- racles and gifts no way inferior to those of Moses. But yet they who first delivered this doctrine, did not re- quire this of them, that they should acknowledge such their happiness ; but if they would perform the precepts of Jesus, which were full of ail virtue, they easily al- lowed 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 given ; which one thing suffi- ciently shows that the Jews very unjustly reject the doc- trine of Jesus, under pretence of the ritual law. Hav- ing 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 JewSo • All the while they journeyed, $c. Josh. v. 5, 6. •j- By miracles and gifts no way inferior, <|c R. Levi Ben Gerson said, that the miracles of the Messiah ought to be greater than those ef Moses, which is most evident in the dead restored to life. $ To follow what course of life they would, $c Acts xvi. 3. xxi. 24. Rom. xiv. i. 1 Cor. ix. 17. Gal. v. 6. Colos. iii. 2. § Provided they did not impose, &c. Acts xv. Gal. i. 3, 6, 15, iv, 20. vi. 12. 200 Of the Truth of . Book V. Sect. XIII. A Proof against the Jews, taken from their own Confession, of the extraordin- ary Promise of the Messiah. Both they and we are agreed, that in the predictions of the Prophets, there is a promise, that amongst the many persons who should make known to the Jews from heaven, very great advantages *, there should he one far exceeding the rest, whom they call the Messiah ; which, though a common name, did more eminently a- gree to this person only. 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 equally acknow- ledged by both. Sect. XIV. That he is already come, appears from the time jorttold. Daniel, * a testimony of whose great piety Ezekiel affords us, could neither deceive us, nor be deceived him- self by the angel Gabriel. And he, according to the direction of the angel, has left us upon record, chap. ix. that there should not pass above six hundred years be- tween the publication of the edict for rebuilding the city of Jerusalem, "f and the coming of the Messiah. But • A testimony of whose great piety, #c,] XIV. 14. xxxviii. 3. Josephus concerning Daniel, at the end of the xth book says, *• That the Spirit of God was with him." And afterwards: «• He was an- dued with every thing in an incredible manner, as being one of the greatest of prophets. In his lifetime he was had in great honour and esteem, both by the kings and the people ; and after his death, he was had in everlasting remembrance ; the books wrote by him and left to us, we read at this day, and their testimony convinces us that he had a communication with God.'* •f And the coming of the Messiah $c. the great Hebrew doc- tors, such as Solomon Jarchi, Rabbi Josue, quoted by Abenesdras, Sect. XIII. The Christian Religion. 20? 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 a * Hebrew teacher, Nehemiah, who lived five hun- dred years before him, said openly then, that the time of the Messiah, signified by Daniel, could not be defer- red above five hundred years. There is another Mark before hinted at, which agrees with this of the time ; and that is, "f that a government over all nations should be appointed from heaven, after | the posterity of Seleu- cus 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 Da- niel, that after the coming of the Messiah, the city of Jerusalem should be razed ; which prophecy of the des- truction of that city, § Josephus himself refers to his and Saadias, agree that the Son of Man in Daniel, is the Messiah, Thus Rabbi Josue, who saw the raising of the temple, said that the time of the Messiah was then past, as It. Jacob in Capthor testifies. * A Hebrew teacher, Nehemiah, #c. Grotius ought to have told us whence he had this. If I remember right in some epistle of his to his brother William Grotius, he says he received it from a Jew. he Clerc* + That a government over all nations, fee R. Levi Ben Gerson tells us, thai that stone, by the blow whereof that image which re- presented the empires, should be broken to pieces, was the Messiah. Rabbi Solomon, R. Abenesdras, and R. Saaida, say, that that king- dom, which would consume the rest of the kingdoms, was the king- dom of the Messiah. R. Levi Ben Gerson and Saaida affirm the Sou of Man in Daniel, to be the Messiah. X The posterity of Seleucus and Lagus, fee. See the annotations upon this, in the First Book. § Josephus himself refers to his own age, &c] Book x. chap. 12. " Daniel wrote concerning this time, and concerning the Roman em. pire, and that (our nation) should be destroyed by it. God " having discovered all these things to him, he left them us in writing ; so that whoever rea Is them, and considers what has come to pass, eafl* not but admire the honour God did to Daniel.'" Jaccides also upon Dan. ix. 24 tells us, that the seventy weeks of years were finished in the destruction of Jerusalem., 208 Of the Truth of Book V, own age. From whence it follows, that the time limited for the coming- of the Messiah, was then past. To this may be referred that of Haggai, chap. ii. where God comforts Zerubbabel, a heathen prince, and Joshua, the son of Josedetih, the high priest, upon their sorrow, be- cause the temple built by them did not answer the great-? ness of the former temple ; with this promise, that there should be greater honour done to that temple than to the former : which could be said 'neither of the bigness of the work, nor of the materials, nor of the 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 observed by the Hebrew teachers, that there were wanting two very great endow- ments in the latter tempie, which were in the former, viz. * a visible light, as a token of the Divine Majesty, and a divine inspiration. But wherein this latter temple was to exceed the former, God briefly declares, when he says f that he would establish his peace, that is, his fa- vour and good will in that temple, as it were by a firm covenant. This is further prosecuted by Malachi, chap. iii. " Behold I will send my messenger, who shall prepare my ways; | 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 whom ye delight in." Therefore the Messiah ought to * A visible light a? a token, <£»c. In the title concerning Instruc- tion, and the Jerusalem Gemara, chap. 3. •f That he would establish his peace, &c. We must observe what 2foes before. " The desire of all the nations shall come, and I will fill this house with glory."' "Which wonderfully agrees with what we have taken out of Malachi; so that thee two prophets may serve for interpreters of each other, ltabba Akiba, and many others, as Itabbi Solomon testifies, were of opinion, that the Messiah ought to come in the second temple. $ And the Lord whom ye seek, &c. This place of Malachi, the ''ews commonly explain of the Messiah. Sect. XV. The Christian Religion, 209 come while the second temple stood, * in which account is reckoned bv the Hebrews all the time from Zerub- babel to Vespasian ; for the temple in the time of Herod the Great, was not rebuilt from the foundation, but only •f gradually renewed by parts; notwithstanding which al- teration, it might be called the same temple. And in- deed there was so firm an expectation of the Messiah at that time, amongst the Hebrews, and their neighbours, J that Herod was thought by some to be the Messiah, § Judas Gaulonita by others, || and some more by others > who lived about the time of our Saviour. Sect. XV. (With an answer to what is alledg- ed, that his coming teas deferred upon the account of the sins of the people. J The Jews see themselves put to difficulties by these arguments : that they may elude the force of them, therefore, some say that their sins were the cause why * In which account is reckoned, &c. As in the Talmud, chip, the last, concerning the Council ; and that entitled Jorna, and that en- titled Roch. Hasschana. -j- Gradually renewed by parts, &c. Philo, concerning the world : u That is not corruptible, all the parts of which are corrupting o-ra- dnally ; but that all the parts of which are destroyed together at the same time." Add to this, L. proponebatur. D. de judiciis, et L. quid tamen. Sect, in navis D. quibus modis usus fructus amittatur. X That Herod was thought by some, § c. These were the Hero- dians, Matt. xii. 16. Mark iii. 6. viii. 13. xii. 15. Tertullian in his Enumeration of Heretics; " Amongst these were the Herodians, who said that Herod was the Christ." And Epiphanius says the same of them : agreeable to which, is that of the ancient Scholiast on Persius ; " Herod reigned amongst the Jews, in the time of A- gustus, in the parts of Syria; therefore the Herodians keep the birth- day of Herod, as they do the Sabbath, upon which day thev put lighted candles crowned with violets on their windows." § Judas Gaulonita by others, SyC] See Josephus xviii. 1. Acts v 38. || And some more by others, &c] Acts xxi. 38. Josephus has many instances in the time of Felix, and some after the destruction of Jeruasleni. 210 Of the Truth of Book V. he did not come at the promised time. Now not to mention, * that in the forecited prophecies, what is de- termined by them, has no signs of being suspended up- on any conditions; how could his coming be deferred on the account of their sins, when this also was fore- told, that for the many and great sins of the people, f the city should be destroyed, a little after the time of the Messiah ? Further, the Messiah was to come for this very reason, J that he might bring a remedy for the most corrupt age ; and together with the rules of reforming their lives, assure them of pardon of their sins. Whence it is said in Zachary, chap. xiii. con- cerning his time; that a fountain should then be open- ed 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 CophEK, 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. • That in the forecited prophecies, $c] This is expressly affirm- ed by 11. Jochnaan in Schemoth Rabbi, and II. David Kaimchi, or* Psalm cviii. 5. Josephus, book x. towards the end, says well of Daniel : ** That in his prophecies, he not only foretold what was to come, like the other prophets; but he determined the time in which those things should come to pass." That the decree of the Messiah's being sent at that time wus not suspended upon an} conditions, ap- pears also from Malachi iii. 1. Besides, seeing that the Mes iah. was to be the author of the New Covenant, as Mai ichi in that place, and other prophets shew ; his coming could not be suspended on the. condition of observing that covenant he came to abolish. « 3 *J- The city should be destroyed, &c] Dan. ix. 24. J That he might bring a. remedy, <§c] Isaiah hii. 4, and follow- ing verses. Jeremiah xxxi. 31* and what ollows. Ezekiel xi. 19» 21. § Isch Copher, YO*Stt s x] See the Chaldee paraphrase on Cant.. i. 14. R. Judas in Chasidim, ard on R. Simeon, in TJereschetb, Itabbah, say, that the Messiah should bear our sins. Sect. XVI. The Christian Religion. 211 Sect, XVF. Also from the present state of the Jews, compared with the promises of the law. As to what we say, that the Messiah is ' long since come upon the earth, even experience might convince the ^ews. * God promised them in tiie 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, -f" if they sinned griev- ously 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 obe- dience, he would be merciful towards his people, and cause them to return into their own country though dis- persed into the farthest parts of the world ; as you may see in many places, particularly Deut. xxx. and Nehe- iniah i. But now it is above fifteen hundred vears since the Jews have been out of their own country, and with- out, a. temple : and if at any time they \ attempted to build a new one, they were always hindered. § ^ a .Ys Ammianus Marcellinus, who was not a christian writer, reports that balls of fire broke out of the foundation, and destroyed their work. When of old, the people had defiled themselves with the greatest wickedness, * God promised them in the covenant, &c] Exodus xv. Levit. xviii. Levit. vi. vii. xi. xxviii. -f- If they sinned grievously against it, &c. Levit. xxvi. Deut. iv. xi. xxviii. X Attempted to build a. new one, &c] In the times of Adrian, Constantine", and Julian. Chrysostom 2. against the Jews. § Nay, Ammianus Marcelltnus, &c ] Bock xxiii. Chrysostom 2. against the Jews. " Fire immediately broke out of the founda- tion, and burnt many men, and also the stones uf that pbee " The whole place is worth reading. The same author has the like ivords in his fourth homily upon Matthew, and in his Discourse of Canst's being God. 212 Of the Truth of ' Book V. every where sacrificed their children to Saturn, looked upon adultery -as nothing, spoiled the widows and the orphans, shed innocent blood in greater plenty ; * all which the prophets reproach them with ; they were dri- ven out of their country ; "f but not longer than seventy years : and in the mean time, God did not neglect £ speaking to them by prophets, and comforting them with hopes of their return, § telling them the very time. Rut now, ever since they have been driven out of their country, they have continued vagabonds and des- pised, no prophet has come to them, no signs of their future 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 Tal- mud 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 fl" of God's mourning, because he suffered the city to be destroyed, ** of his daily diligence in reading the law,-f"f° of the Behemoth and Leviathan, J| and many other * All which the prophets reproach them with, &c ] Isuiah i. 17. iii. 14-, 15. v. 23. xi. 2, 3- lix. lxv. Amos ii. 6'. Jeremiah ii. iii. v. vii. 21. viii. x. xi. xvi. xxii. Ezekiel ii. vi. vii. viii. xvi. xxii. xxlv. Daniel ix. Micah ii. 1, 2, 3. f But not longer than seventy years, &c] R. Samuel makes this objection in his It. Isaac. + Speaking to them by prophets, &c] Jeremiah xxx. xxxh xxxiii. Ezekiel xxxvi. xxxvii. § Telling them the very time, &c. Jeremiah xxv. 15. xxix. 10. || But now ever since they have been driven out, &c] The Tal- mud in Baba Bathra. % Of God's mourning, &c ] See the preface of Echad Rabbathi ; the like to which we find in the Talmud, entitled Chagiga, in De- barim Rabba, and in Berachoth. •* Ofhis daily diligence, &c] Tlmnath and Aboda Zara. -j-r Of the Behemoth and Leviathan, &c] See the Talmud Ba- ba Bathra, and the Chaldee Paraphrast on the Song of Solomon, viii« 2. +:{: And many other things &c] Many of winch Gerson the Sect. XVII. The Christian Religion. 213 things, is so absurd, (hat 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 ; * but they endeavour to appease God by pray- ing and fasting, and yet they are not heard : which be- ing thus, we must of necessity conclude one of these two things, that either that covenant made by Moses is entirely dissolved, or that the whole body of the Jews are guilty of some grievous sin, which has continued for so many ages : and what that is, let them te!l us themselves ; or, if they cannot say what, let them be- lieve us, that that sin is the despising the Messiah, who came before these evils began to befal them. Sect. XVII. Jesus proved to be the Messiah, from those tilings that were predicted of ths Messiah. And these things do indeed prove, as we 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 themselves thought the Mes- siah, 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, "f* or of christian has transcribed in his book against the Jews; see those chapters in it concerning devils, concerning the Messiah, concern- ing the Revelations by Elias, concerning hell, concerning the king r dom of the ten tribes beyond the river Sabatieus, and concerning the deeds of the llabbies. * But they endeavour ta appease God, &.c] Whereas, if we may believe themselves, they highly merit of God for rejecting a lalse Messiah, who was received by so great a part of mankind. + Or of Barchochebas, $c] Whom Justin stiles, * The chief of the revolt of the Jews.' He is mentioned by Eusebius, Jerom, Orosius, in the Talmud, entitled « Concerning 'the Council,' in Be reschith Kabbah, by the llabbies John and Abraham Salmanticen sis, and others, in many places. 214 Of the Truth of Book V. Barchochebas, who in the times of Adrian, declared himself to be the Messiah., * and deceived many learn- ed men. But there have been such as owned Jesus, ever since he was upon earth, to this very day, -f- and they a great many, not in one country, hut all the world over. I might here allege many other things, former- ly predicted, or believed of the Messiah, which we be- lieve to have been completed in Jesus, and which were not so much as affirmed of any other; such as these, £ that he was of the seed of David ; § that he was born of a virgin ; J that this thing was discovered from hea- ven, 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 ;** that he began to spread his doctrine first in Galilee ;-j-*f* that he healed all kind ^ of diseases ; made the blind 10 see, and the lame to walk : but I shall content myself with one, the effect of which remains to this day : and • And deceived many learned men, $ c] As Rabbi Akiba ; see 'the Talmud, entitled *■ Concerning the Council,' and llae Rook Ze* much David. -f- And th.y a great many, &c. See what is said of this in the Second Book. £ That he was of the seed of David, &c. Psalm lxxxix. 4. Isa- iah iv. 2. xi. 10. Jeremiah xxiii. 5. Ezekiel xxxiv. 2t. Mich. v. 2. Matt. i. 1. 20. ix. 27. xii. 23. xv. 22. xx. 30, 31. xxi. 9. 15. xxii. 42, and following verses. Mark x. 47- xii. 35, 38, 37. Luke i. 27, 32, 09. ii. 4, 11. xviii. 38, 39. xx. 42, 41. John vii. 42. Acts xiii. 34. xv. 6. Horn-, i. 3. 2 Tim. ii. 8. Rev. v. 5. xxii. 16". § That he was born of a virgin, fyc. Isaiah vii. 14. Matt. i. IS, 23, 23. Luke i. 3, 5. || That this tiling was discovered from heaven, $c Matt. 1. 20. «([ That lie was born in Bethlehem, $.c. Micah v. 2. Matt, ii, 1, 2, 3, 4, 5, 6. Luke ii. 4.. •* That he began to spread, &c Isaiah iv. 1. Matt. iv. 12, 13. Mark i. 4. Luke iv. 14, 15, 1G, and in many other places. -ft That he healed all kinds of diseases, $c. Laiah xxxv. 9. lxi. 1. Matt. xi. 5. Luke iv. 18, and every where else. Further, he also raised the dead, which R. Levi Ben Gerson reckons among the principal marks of the Messiah, Sect* XVII. The Christian Religion. Z\5 is manifest from the prophecies of * David, *j- Isaiah, J Zachariah, and § Hosea, viz. 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 only particu- lar persons, but whole nations and kings, were convert- ed to the worship of one God. These things are not owing to the Jewish Rabbies, but to the disciples of Je- sus and their successors. Thus they were made the people of God who were not so before, and that predic- tion of Jacob, Gen. xlix. was fulfilled, that before the civil power was taken from the posterity of Judah, Shi- loh should come, '% whom the Chaldee and other inter- preters explain to be the Messiah 3 ** whom foreign na- tions also were to obey. * David, $c. Psalm ii. 8. xxii. 28. lxviii. 32. lxxii. 8, 17. •)• Isaiah, &c. ii. 2. xi. 10. xiv. 1. xix. 18. xxvii. 13. xxxw xlii. and xliii. particularly xlix. G. Ii. 5. Hi. 1.5. liv. lv. 4, 3. lx. 3, and following ones. Ixv. 1, 2. lxvi. 19, and following. + Zachariah, &c. ii. 11. viii. 20, and following, ix. 9, 10, 11, xiv. 16. § Hosea, "^-c. ii. 24. y That the worship of false gods, &c. Isaiah ii. 18, 20. xxxi. 7. xlvi. 1. Zephaniah i. 4, 5, 6. Zach. xiii. 2. ^[ Whom the Chaldee, $c. Both Jonathan, the author of the Jerusalem Paraphrase, and the writers of the Talmud, in the title « Concerning the Council ;' Bereschith Babba. Jakumnus on the Pentateuch, Babbi Solomon, and others, raaiy, which the Jews now would have to be a rod of chastisement ; the Targum in Chaldee explains by }rabw, and the Greeks, a Governor ; Aquilla, a Scepter; Symmachus, Power. And rrVitf is explained by pi his Son, by the Chaldee B. Shiloh, B. Bechai, B. Solomon, Abenesdras, and Kim- chi. See what is excellently said concerning this place in Chrjsos* torn, in his discourse, that Christ is God. *" Whom foreign nations also were to obey, &c] See the fore* cited place of Isaiah xi. 19. which affords light to this. 2 1 6 Of the Truth of Book *V. Sect. XVIII. An answer to what is alleged, that some things toe re 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 significa- tion, for which we ought not to reject those that are plain, such as the holiness of the precepts of Jesus, the excellency bf the reward, the plainness of speech in which it was delivered, to which we may add the mira- cles j and all together ought to engage us to embrace his doctrine. In order to understand aright * the Prophe- cies of the sealed book, as it is commonly called, there is many times need of some divine assistance, which is justly with-held from those, who neglect those things that are plain. Now that those places, which they ob- ject, may be variously explained, they themselves are not ignorant of. Ana if any one be willing to compare the ancient interpreters, -j* who were in the Babylonish captivity, or elsewhere, concerning the times of Jesus; •with those who wrote after the name of the Christians began to be hated amongst the Jews ; he will find that partiality was the cause of new explications ; and that those which were formerly received, agreed very well with the sense of the Christians. They are not io-no* rant of themselves, that many things in the sacred writ- ings are not to be understood according to the strict pro- • The prophecies of the sealed book, &c. Isaiah xxix. 11.— Dan. xii. 4, 9. and Jacchiades upon them. See Chrysostom's dis- sertation about this matter, discourse ii. why the Old Testament is obscure. -J- Who were in the Babylonish captivity, $c. Grotius seems to have respect lo the Chaldee Interpreters of the Old Testament, and to speak according to the opinion of the Jews, who thought them older than they were. See Brian Walton's Prolegomena to the Polyglot Bible, ch. xii. Sect. XVIII. The Christian Religion. 217 priety of the words, * but in a figurative sense ; •)- as when God is said to have descended ; when | mouth, || ears, § eyes, and ^[ nose are ascribed to him. And what hinders but that many things spoken of the times of the Messiah may be explained in this manner ? As, **'that the wolf and the lamb, the leopard and the kid, the lion and the calf should lie down together ; that a young child should play with the snakes ; that the moun- tain +-J- of God should rise higher than the rest of the mountains, that strangers should come thither to per- form holy rites. There are some promises which appear from the foregoing and following words, or from their own sense to contain in them a tacit condition. Thus God promised many things to the Hebrews, if they would receive and obey the Messiah when he came, which if they did not come to pass, they must impute it to themselves. And if there be any, which are express- ly and unconditionally promised, and are not yet fulfil- led, they may yet be expected. For it is agreed even * But in a figurative sense, &c Thus Maimonides in his 1st book would have that place of Isaiah xi. 6. of the times of the Mes- siah, understood Allegorically ; and thus David Kimchi speaks of the same place of Isaiah, who also says the same of Jeremiah, ii. 15, v. 6. •f As when God is said to have descended, &c. As Gen. xi. 5. xviii. 52. See Maimonides of these and the like forms of speech, iii his Guide to the Doubting, parti, chap. 10, 11. and 29 and follow- ing ; and also upon Deut. where he speaks of the king. In the ca- bal'stical book, Nazael Israel says, that the tilings belonging to the Messiah would be heavenly. •X Mouth, &c. As Jeremiah ix. 12. || Ears, Spc. As Psalm xxi. 3. xxxiv. 16. § Eyes, $c. In the place of the forecited Psalm. % Nose, <|c. Psalm xviii. 9. Jer. xxxii. 37. •" That the wolf and the lamb, $-c. In the forementioned place of Isaiah xi. 6, and the following 1 verses. ft That the mountain of God, &c. Isaiah ii. Micah. iv. 1, and following. u 218 Of the Truth of Book V. amongst the Jews, * 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 conditio?! and death of Jesus. Many are offended at the mean condition of Jesus, hut without any reason ; for God says every where in the sacred writings, f that he exalteth the humble, and casteth down the proud. % Jacob went over to Jordan, carrying nothing with him but his staff, and returned thither again enriched with great plenty of cattle. Mos- es was banished and poor, and a feeder of cattle, §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 full of other such like examples. And of the Messiah, we read that he was to be ^f a joyful messenger to the poor **that he should not lift up his voice in the street, nor make use of contention, but should act mildly, so as to spare a shaking reed, and to cherish the heat which remained in the smoking flax. Neither ought his other hardships, and death itself, to render him more odious to any one. For God often permits pious men not only to be vexed by the wicked, t"f" as Lot was * That the time or kingdom of the Messiah, &c. Perek Cherek. i, 79. + That he exalteth the humble, &-c. 1 Kings ii. 8. Psalm xxxiv. 19. Proverbs xi: 2. Isaiah Ivii. 15. lxvii. 2. X Jacob went over to Jordan, &c. Gen. xxxii, and following. § When God appeared to him in the bush, &c. Exodus iii. |j David also when he was feeding his flock, &c. 1 Sam. xvi. 7, .'l. IT A joyful messenger to the poor, &c. Jsaiah Ixi. 1. Matt. xi. 5. and ^ach. ix. 9. •• That he should not lift up his voice, Ac Isaiah xlii. 2, 3, 4. Matt. xii. 19, 20. •ft As Lotjyas by the man of Sodom, £c. Gen. xix. Sect. XIX. The Christian, Religion. 219 by the men of Sodom ; but also to be killed ; as is ma- nifest* in the example of Abel, slain by his brother; f of Isaiah, who was cut in pieces ; t of the Maccabees bre- thren, tormented to death with their mother. The Jews themselves sung the Ixxixth Psalm, in which are these words : ?* They have given the dead bodies of thy servants to the fowls of the air, and the remains of them whom thou lovest, to the beasts; they have poured out their blood within the walls of Jerusalem, and there was none to bury them," and so on. And that the- Messiah himself was to arrive at his kingdom, and to the power of bestowing on his disciples the greatest good things, through troubles and death, no body can deny who reads those words of Isaiah with an attentive mind, § chap. liii. ' Who hath relieved our report, and who hath acknowledged 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 ot 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 a- mongst men; he endured many sorrows, many griefs : all men turned away themselves from him ; he was so much despised, as to be thought of no value ; j but in- deed he hath endured our diseases, he hath born our calamities. We esteemed him as struck from heaven, as smitten and afflicted of God : but he was wounded • In the examples of Abel, &c. Gen. iv. -f Of Isaiah who was cut in pieces, Sac. So says the Tradition of the Jews to which the author to the Hebrews has respect, xii. 37- and Josephus x. 4. Chalcidius on Timaeus, As the prophets by wicked men, one cut in pieces, another overwhelmed with stones. % Of the Maccabees brethren, &c. 2 Maecab. vii. Josephus in his book of the Government of lleason. § Chap. liii. $c. Winch place is interpreted of the Messiah, by the Chaldee Paraphrast, and the Babylonish Gamara, entitled con- cerning the Council. || But indeed he hath endured our diseases, &c. Abarbanel upon this place, tells us that by diseases, are to hz understood any evils* 220 Of the Truth of Book V. for our sins, he was bruised for our crimes; * the pu- nishment which should procure safety for us, was laid on him ; his stripes were a remedy for us ; for assuredly we have all wandered to and fro like sheep ; God hath inflicted on him the punishment due to our crimes. And yet when he was afflicted and grievously tormented, he did not lift up his voice, but was silent as a lamb going to be slain, and a sheep to be shorn. After bonds, after judgment, he was taken from among - men ; but now who can worthily declare the continuance of his life ? He was taken out of this place wherein we live; but this evil befel him for the sins of my people. He was de- livered into the hands of powerful and~ wicked merr, even unto death and burial, when he had done no injury to any one, nor was deceit ever found in his speech ; but although God permitted him to be thus far bruised and afflicted with pains, f yet because he has made him* self a sacrifice for sin, ^ ne shall see his posterity, he shall live along life; and those things which are accept- able to God, shall happily succeed through him ; seeing himself freed from evil, says God, § he shall be satisfied with pleasure, and that principally for this reason, be- cause by his doctrine my righteous servant shall acquit many, bearing himself their sins. I will give them a large portion |] when the spoil shall be divided amongst • The punishment which should procure safety for us, $ c. Rab- both, and Soloman Jarchis on the Gemara, entitled concerning the Council, explains these words concerning the Messiah, -j- Yet because he has made himself a sacrifice, &c. Alseck says, that evils born with a willing mind, are here spoken of. + He shall see his posterity, SfC. Alseck here says, that by the word seed in the Hebrew, is meant disciples. Thus the seed of the serpent is by the Hebrews interpreted the Canaanites; and so some understand it to mean their children. Isaiah viii. 18. as the Jeru- salem Talmud observes, under the title concerning the council. § He shall be satisfied with pleasure, &c. Abarbanel refers these words to a future age. || When the spoil shall be divided, <|c. The Babylonish Gemara entitled Dpn, tells us that these words are to be understood in a spiritual sense. Alseck upon this place says, that by spoils are to be understood the honours and rewards of wise men. Sect. XIX. The Christian Religion. 221 the warriors ; because he submitted himself to death, and was reckoned amongst the wicked ; and when he bore the punishment of 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 a- gree? Certainly none of them. And as to what the modern j Jews conceit, that the Hebrew people themselves are here spoken of, who being dispersed into all nations, should by their example and discourse make proselytes ; this sense, in the first place, is inconsistent with many testimonies of the sacred writings, which declare, * that no misfortunes should befall the Jews, which, and much greater than which, they have not deserved by their ac- tions. 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 bath happened to him for the sins of my people. Now Isaiah's people, or God's people, are the Hebrew people; wherefore he who is 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, -j- they imagined two Mes- siah's; 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 prosperous- ly ; % 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 shows us to be true. • That no misfortunes should befall the Jews, &c. This appears from those places of the prophets cited above, and from Daniel ix. and Nehemiah ix. To which we may add that he of whom Isaiah speaks, was to pray to God for the heathens, which the Jews do hot do. t They imagined two Messiah's, %c. See the Talmud entitled Succha, 11. Solomon, and It. David Kfmcfai. _ X Though it is much easier, #c. Which Abarbane! follows, not in one place only, on this chap, of Isaiah, 3 222 Of the Truth of Book V. Sect. XX. And as though they were good men, who delivered him to death. Many are with-held from embracing the doctrine of Jesus, out of a prejudiced notion they have entertained of the virtue and goodness of their forefathers, and espe- cially of the chief priests ; who condemned Jesus, and rejected his doctrine, without any just reason. But what sort of persons their forefathers often were, that they may not think I falsely slander them, let them hear in the very words of their law, and of the prophets, by whom they are often called * uncircumcised in ears and heart, -f a people who honoured God with their lips, and with costly rites, but their mind was far removed from him. It was their forefathers J who were very near killing- their brother Joseph, and who actually sold him into bondage ; it was their forefathers also, § who made Moses, their captain and deliverer, whom the earth, sea. and air obeyed, weary of his life, by their continual re- bellions *, | who despised the bread sent from heaven ;<[[ who complained as if they were in extreme want, when they could scarce contain within them the birds they had eaten. It was their forefathers ** who forsook the great and good king David, to follow his rebellious son : It was their forefathers, -J--J* who slew Zacharias, the son of Jehoiada, in the most holy place, making the very priest himself a sacrifice of their cruelty. J{ And as to the high priests, they were such as treacherously designed * Uncircumcised in ears and heart, &c. Jerem. iv. 4. vi. 20. •f A people who honoured God with their lips, <|c, Deut. xxxii. 5, 6, 1.5, 28. Isaiah xxix. 13. Amos v, 21. Ezek. xvi. 3. $ Who were very near killing their brother, &c. Gen. xxxviii. § Who made Moses, &c. The places are observed before in the ^Second book. || Who despised the bread, <£e. Numb. xi. 6. % Who complained as if they were in extreme want, $c. In tne forecited xith chap, towards the end, ** Who forsook the great and good king David, &c. 2 Sam, xv« -j-f Who slew Zacharias, #c. 2. Chron. xxiv.2l. £$ And as to the high priests, §c. Jer. xxvi. Sect. XIX. The Christian Religion. 223 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, * that he should be held a captive 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 punish- ments, which were heavier than any that were ever heard of; and yet, as he himself thinks, -f* beneath what they deserved. Neither are we to think better of the council, especially when at that time the members of it were not admitted according to the ancient custom by the imposi- tion of hands, but were wont to be chosen j at the will of great men, as the chief priests also were, whose dig- nity was not now perpetual, § bat yearly, and oftentimes purchased. So that we ought not to wonder, then men swelled with pride, whose avarice and ambition was un- -iatiable, should be enraged at the sight of a man, who urged the most holy precepts, and reproved their lives by their difference from his. Nor was he accused of any thing but what the best men of old were; jj thus Micaiah, who lived in the time of Jehosaphat, was de- livered to prison, for resolutely asserting the truth a- gainst four hundred false prophets. •[[ Ahab charged Klijah, just as the chief priests did Jesus, with being a disturber of the peace of Israel. ** And Jeremiah was • That he should be held a captive, &c. Jer. xxxviii. -f Beneath what they deserved, &c. He says no other city ever endured such calamities, nor was there ever any age so fruitful of all kinds of wickedness. The Jews brought greater mischiefs upon them- selves, than the Romans did, who came to expiate their crimes. ± At the will of great men, &c Josephus xiv. 9. § But yearly, and oftentimes purchased, &c. Josephus xviii. 3, and 6. || Thus Micaiah, &c, 2 Kings xxii. f Ahab charged Elijah, &c. 1 Kings xviii. 17. Ahab said to Elijah, art not thou he that troubles Israel ? And thus the high priests said of Jesus, Luke xxiii. 2. We found this man a troubler of Israel. ** And Jeremiah was accused, £c. Jer. vii. 4, and following, *xvi, 6, 11. 224 Of the Truth of Book V. accused, as Jesus was, of prophesying against the temple. To which may be added what the ancient Hebrew teach- ers * have left us in writing, that in the times of the Messiah, men would have tiie impudence of dogs, the stubbornness of an ass, and the cruelty of a wild beast. And God himself, who saw long before what sort of men many of the Jews would be, in the times of the Messiah; foretold that they f who were not bis people ; should be admitted to be his people ; % and that out of every city and village of the Jews, not above one or two should go up to the holy mountain ; but that what was wanting in their number, should be filled up by strangers. And also § 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 fabrick together. Sect. XXI. An answer to the affection of the Christians worshipping many gods. It remains that we answer two accusations which the Jews assault the doctrine and worship of the Christians * Have left us in writing, &c. See the Talmud concerning the council; Kelmboth and Sota. R. Solomon on the fbrementioned title, concerning the council, c. Helech, and the Talmud, entitled concern- ing weights. And also the tradition of Rabbi Judah, in the Gemara, on the same title, concerning the council, c. Helech. ' At that time, when the son of David shall come, the hou ,e that was appointed of God, shall be made a brothel-house.' See Jeremiah x. 21. xix. 14. (Here was a great mistake, for the Masoreth was put instead of the Gemara, for these words are to be found in the Gemara, chap. xi. entitled concerning the council. « At the time when the son of David shall come, the bouse of assembling together, isran n'n, shall be made a brothel-house.' Ed. Cocceius, sect. 27, {LeClercJ •j- Who were not his people, &c. Hoseaii. 24. $ And that out of every city, &c. Jerem. iii. U 3 17. and Isaiah liii. § That the Messiah should be the destruction, &a Isaiah iii. 14. Tsalm cxviii. 22. Sect. XXI. The Christian Religion. 225 with. The first is this ; they affirm that we *vorshiu many gods : hut this is no more than an odious explica- tion of a doctrine which appears strange to them. For there is no more reason why this should be objected against the Christians, * than against Philo the Jew, who often affirms that there are three things in God ; and he calls the reason or -f word of God, the name of God, I the Maker of the world, § not unbegotten as is God the father of all, nor yet begotten in like manner as men are j the same is likewise called || the angel, or ■ Than against Philo the Jew, $c. Concerning the sacrifices of Abel and Cain. " When Got 1 ., attended with his two principal powers, government and goodness ; himself, who is one only, being between them he framed three conceptions in the contemplate e soul ; each of which can by no means be comprehended, for his powers are unlimited, they each contain the whole." Afterwards he calls government, power; and goodness he calls beneficence; and says that they are not pronounced by a pious mind, but kept in silent secrecy. And the same we find in 'his book of cherubim. In the second book of the husbandry of Noah, he mentions existence, the governing power, the merciful power. Maimonides in the begin- ning of his book of fundamentals, and after him Joseph Albo, dis- tinguish in God, that which understandeth, that by which anything is understood, and the understanding. We find something belong- ing to this matter in Abenesdras, on Gen. xviii. and Maimonides's Guide to the Doubting. f Or word of God, &c. In his Allegories, and of the confusion of tongues. £ The Maker of the world, $c. In his Allegories : his word, of making use of which, as of an instrument, he made the world. Con- cerning Cain. The word of God was the instrument, by which it (the world) was made. (The word Xoyos, might better be translated reason, here in Philo, as I have abundantly shown in the dissertation on the beginning of St. John. Lc Clcrc. § Not unbegotten, as is God the Father of all, &c. The place is in the book entitled, who shall inherit divine things. The same word is called by Philo, the image of God, in his book of monarchy, and in that of dreams sent by God; sometimes asruxaw^a, the resemblance, as in the book, entitled The Wicked lay Snares for the Righteous. Sometimes ^a^xT^, the form, as in book ii. of agricul- ture. Compare John 1. Heb. 1. 3. II The Angel or the ambassador, &c. He calls him Angel, in his allegories, and in his book of Cherubim ; and Archangel, in his bock entitled, who shall inherit divine good things, and in his book 226 Of the Truth of Book V.' the ambassador, who takes care of the universe, by Phi- lo himself, and by * Moses the son of Nehemanus ; f or against the Gabalists, 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 aliowed a- mongst all the Hebrews ; that Spirit by which the pro- phets were moved, is not any created thing 1 , and yet it is distinguished from him that sent it ; as likewise that of the Confusion of Tongues. And the same is called Angel, ani- Jehovah, by 11. Samuel in Mecor-Chaim. * Moses the son of Nehemannus, &c. The learned Masius has translated his words thus, on the vth ch. of Joshua. That Angel, to speak the truth, is the Angel of the Redeemer, of whom it is writ- ten ; because my name is in him. That Angel, I say, who said to Jacob, I am the God of Bethel ; he of whom it is sail, and God cal- led Moses out of the bush. And he is called an Angel, because he governs the world. For it is written, Jehovah (that is the Lord Gad) brought us out of Egypt ; and in other places, he sent his An- gel, and brought us out of Egypt : besides it is written, and the Angel of his presence hath made them safe. Namely, that Angel which is the presence of God concerning whom it is said, my pre- sence shall go before, and I will cause thee to rest. Easily, 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 covenant whom ye desire. And again other words of the same person to this pmrpose, consider diligently what those things mean ; for JMoses 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 prophetic knowledge. But the presence of God, signifies God himself, as is confessed by all inter- preters ; neither could any one understand those things bv dreams* unless he were skilled in the mysteries of the law. And again : my presence shall go before, that is, the Angel of ths 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 shaJl he guide thee by a rigid law, but kindly and gent- ly. Compare -with this, what Ave find in Manasses Conciliator, in the xixth quest, on Genesis, (the name of this Ilabbi's father, may better be pronounced Nachman, for it is written Nathman.) + Or against the Cabalist^, S?c. See the appendix to Schindler's Hebrew Lexicon, on the characters, px And the book called Schep-tal savs, nnso Siperoth. Number in God does not destroyjHi unity I Sect. XXII. The Christian 'Religion. 227 j which is * commonly called the Schechina. Now -J* many of the Hebrews have this tradition, that that divine power, which they call wisdom, should dwell in the Messiah, J whence the Chaldee paraph rast calls the i Messiah, the Word of God ; as the Messiah is also called i by David, and others, § by the venerable name of God, .11 and also of the Lord. >Sect. XXII. And that human nature is wor- shipped by them. To the other objection they make against as, name- lly, that we give the worship due to God, to a being I made by God ; the answer is ready : for we say, that we pay no other worship or honour to the Messiah, *but *' Commonly called the Schechinah, &c. And they distinguish it from the Holy Ghost. See the Jerusalem Gemara, entitled Con- ' cerning Instructions, chap. 3. And the Babylonish Gemara, entitled ; Jomach 1. R. Jonathan in his preface to Ecka llabbathi, says, that i the Schechinah remained three years and a half upon mount Olivet, ■ expecting the conversion of the Jevvs ; which is very true, if we j apprehend him right. I £ -f Manvof the Hebrews have this tradition, $>c. Rabbi Solomon, I on Genesis xix. 18. acknowledges, that God can take upon him '{ human nature, which he thinks was formerly done for a time ; to I which agrees the Talmud, entitled Schebnoth and Sabbathoth. + Whence the Chaldee Paraphrast, &c. As Hosea xii. (But they are mistaken who think that the Chaldee paraphrast means any | thing else by the name of God, but God himself; as a very learned | men hath shewn, in the Balance of Truth, published in the year i 1 700, a long time after the author's death." {Le Were.) § By the venerable name of God, $c. Namely, Jehovah ; Jo- I nathan and David Kimchi, on Jeremiah xxiii. 6. with which agrees j Abba in Ecka llabbathi, Jehovah Sabbaoth, Zachariah xiv. 16. j The Talmud in Taanith from Isaiah xxv. 9. saith, in that time God, i Jehovah, shall be shewn as it were with the finger. || And also of the Lord, $c. Elohim, Psal. xlv. 7. which palm, the Chaldee paraphrast there owns, treats of the Messiah, as he did before in that place of Isaiah now cited, also Adonia in psalm ex. ; which treats of the Messiah, as will presently appear. •ff But what we are commanded, &c. They very learned Rabbi I -baaida explains these places, and Zachariah, ix. 9. of the Messiah. 228 Of the Truth of Book V. what we are commanded in Psalm ii. and ex. the former of which was fulfilled in David only in an incomplete man- ner, and belonged more eminently to the Messiah, * as David Kimchi, a great enemy to the Christians, acknow- ledges ; 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 Heze- kiah ; are very trifling. The Hebrew inscription shows 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 Melchisedech gave him a blessing, *f- as inferior to himself. But both this, and that which is added con- cerning t a scepter's coming out of Sion, and extending to the most distant places plainly agrees to the Mes- siah as§ is clear from those places which, without doubt, speak of the Messiah •, neither did the ancient He- brews 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 af- firmation of his disciples 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. || But there are very many and very strong arguments besides this, of that exceeding power which we affirm Jesus to have * As David Kimchi, $ life. Mahomet says § that he him- -self was not sent with miracles, hut with arms : however there were some afterwards who ascribed miracles to him, but what were they ? none but such as might easi- ly 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 camels speaking to him by night ; or else such as are confuted by their own absurdity, ^f as that of a great piece of the moon falling into his sleeve, and sent back again by him to make the planet round. Who is there that will not say but that in a doubtful cause, we are to -stick to that law which has on its side the most certain testimony of the divine approbation ? let us also examine •-them who first embraced each of these laws. * Was a long time a robber, &c. See Mahomet's Chronicon, translated out of Arabic. See a dispute betwixt a Saracen and a Christian, published by Peter Abbot of Clugny. ■f And effeminate, &c. Azoara xlii, xliii, lxxv. and lxxvi. See the forementioned disputation. $ Jesus was taken up into Heaven, &c. Azoara xi. § Jesus gave sight to the blind, «§x. Azoara v. xii. H That he himself was not sent with miracles, &c. Azoara iii. xiv. xvii. xxx. lxxxi. Concerning this matter see the life of Maho- met, published in English, by the learned Dr. Prideaux, page 30. ■where he shews at large, that the false prophet dared not boast of any miracles. Le Clerc. ^[ As that of a great piece of the moon, &c. Azoara lxiv. See this fable more at large in the chapter Ceramuz, in Cantatuzenus's -•ration against Mahomet, section 23. 240 Of the Truth of Book VI. Sect. VI. And of those who first embraced each of these Religions, They wbo embraced the law of Christ, were men who feared God, and led innocent lives ; and it is not rea- sonable that God should suffer such persons to be de- ceived with cunning words, or with a shew of miracles. * But they who first embraced Mahometanism were rob- bers, and men void of humanity and piety. Sect. VII. Any of the methods by which each law was propagated. 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 Christ, but of his dis- ciples 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 that profession, -f- But that religion follows where arms lead the way ; it is the companion of arms " But they who first embraced Mahometanism, &c. This the word Saracen shows, which signifies Robber. See Scaliger's emenda- tion of the times, book iii. ch. of the Arabian period. (The first fol- lowers of Mahomet were indeed truly robb?rs, but the Arabian word to which Scaliger refers, signifies to steal privately, not to rob : nor is it credible that they would take upon themselves such an infamous name ; not to mention that this was more ancient than Mahomet, for we find it in Ptolemy and Philo^torgius ; wherefore I rather fol- low the opinion of those who deduce the name of Saracen from the word Schark, which signifies eastern, whence comes Shark in, Saracens, or people dwelling in the east, as the Arabians are called in scripture. About which, see Edward Pocock on the Specimen of the history of the Arabians in the beginning. Le Clerc. •f But that religion follows where arms lead the way, &•& Azao- *ra x. xviii. xxvi. Sect. VII. The Christian Religion. 241 f nor do its teachers bring any other arguments for it, but the success of war, and the greatness of its power - 9 than which nothing is more fallacious. They them- selves condemn the Pagan rites, and yet we know how great the victories of the Persians, Macedonians and Komans were, and how far their enemies extended them- selves. Neither was the event of war always prosper- ous to the Mahometans ; *f* there are remarkable slaugh- ters which they have received in very many places, both by land and sea. They were driven out of all Spain. That thing cannot be a certain mark of true religion, which has such uncertain turns, and which may be com- mon both to good and bad : and so much the less because their arms were unjust, j and often taken up against a people who no ways disturbed them, nor were distin- guished for any injury they had done ; so that they could have no pretence for their arms, but religion, which is the most prophane 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 * Nor do its teachers bring any other arguments, Spc. Azoara xxxiii. xlvii. ■f- There are remarkable slaughters, &c. And greater since the time of Grotius. For they were driven, after many slaughters, from the Austrian dominions, from Hungary, Transilvania, and Pelopone- sus, not many years since. And since that time, the Turkish em- pire seems to decrease. In the 1715, after these short notes were first published, the Turks recovered the Morea, which was poorly defended by the Venetian governors ; but in the following year, 1716, when they attempted to invade Hungary and the island of Corsica, they were, first, overthrown in a great fight by the Ger- mans, under the command of prince Eugene of Savoy, and lost Te- meswaer, which was forced to yield after a stout seige ; then being repulsed by the valour of count Schulembourg, not without loss, they retired to their fleet. While I was writing this, April 1717, they threatened they would attempt the same again with new forces, but the Germans did not seem to be much affected with it. Le Clcrc* % And often taken up against a people, SfC. Azoara xix. § For there is no worship of God, &c. Lactantius. Book x. chap. 20. " For there is nothing so voluntary as religion ; in which if the mind of the sacrificer goes contrary, it is taken away ; there re- mams none." 4 X 242 Of the Truth of Book VI persuasion, not by threats and force. He that is com- pelled to believe a thing-, does not believe it, but only pretends to believe it, that he may avoid some evil. He that would extort assent, from a sense of evil or from fear, shows by that very thing, that he distrusts argu- ments. And again, they themselves destroy this very pretence of religion, when they suffer those who are re- duced to their obedience, to be of what religion they please ; nay, * and sometimes they openly acknowledge that Christians may be saved by their own law. \ Sect. VIII. And of their precepts compared with one another. Let us also compare their precepts together. The one commands patience, nay, kindness towards those who wish ill to us ; the other revenge. The one com- mands that the bonds of matrimony should be perpetual, that they should bear with each other's behaviour ; -f* the other gives a liberty of separating ; here the husband does the same himself which he requires of his wife; and shows by his own example, that love is to be fixed on one. J There women upon women are allowed, as being always new incitements to lust. Here religion is re- duced 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 § in circum- cision, |) and things indifferent in themselves. Here a • And sometimes they openly acknowledge, &c. Azoara. i. and xii. The book of the doctrine of Mahomet : See Enthymius. f The other gives a liberty of separating, <$ c. See Enthymius and others who have wrote of the Turkish affairs. X There women upon women, $c. Azoara, iii. viii. ix. xxx. lii. § In circumcision, &c. See also Bartholomew Georgivitius of the rites of the Turk&. || And things indifferent in themselves, &c As washings, Azoa- ra ixi See also Euthymius. Sect. VIII. The Christian Religion. 243 moderate use of wine and meat is allowed ; * there the eating swines flesh, -f and drinking wine is forbidden; which is the great gift of God, for the good of the mind and body, if taken moderately. And indeed it is no wonder that childish rudiments should precede the most perfect law, such as that of Christ is ; but it is very pre- posterous after the publication thereof, to return to figures. Nor can any reason be given, why any other religion ought to be published after the Christian Reli- gion which is far the best. Sect. IX. A solution of the Mahometans' ob~ jeetion concerning the Son of God. The Mahometans say, they are offended because we ascribe a Son to God, who makes no use of a wife ; as if the word Son, as it refers to God, could not have a more divine signification. But Mahomet himself ascribes many things to God, no less unworthy of him, than if it were said he hat! a wife ; for instance, J that he has a cold hand, and that himself experienced it by a touch ; § 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, |j when he calls him the Word of. God ; for the word is in a peculiar manner ^f produced * There the eating swines flesh, &c. Azoara ii. xxvii. •f- And drinking wine, <£c. See Enthymius, and others who . have wrote of the affairs of the Saracens. X That he has a cold hand, &c. See the place in Richardus against the Mahometans, ch. 1, and xiv. and in Cantacuzenus in the iid ora- tion against Mahomet, sect, xxviii. and in the ivth oration not far from the beginning. § That he is carried ahout in a chair, &c. In the same place. || When he calls him the Word of God, «frc. See above. 4f Produced from the mind, &c. See Pluto in his banquet, and /VDaruilllt'l 111 1US UIUIU^lic, nlilUi io v,~ j^_ n^y% mat ui Xjt'U Hebrieas. See Fmthymius concerning this matter, in the foremen - itemed dispute, where he says, "In like manner as our word proceed.-: V 244 Of the Truth of Book X. from the mind. To which we may add, that he was born of a virgin, by the help of God alone, who supplied the -power of a Father; that he was taken up into heaven by the power of God; which things, and those that Mahomet confesses, show, * that Jesus may, and ought to be called the Son of God, by a peculiar right Sect. X. There arc many absurd things in the Mahometan Books. But on the other hand, it would he tedious to relate how many things there are in the Mahometan writings, "f* that do not agree to the truth of history ; and how many that are very ridiculous. Such as J 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 con- trary, || of a cat bred out of the breath of a lion. And from the mind, $•&" And Cardinal Busen, book i. chap. xiii. #c. against the Mahometans ; and itichardus, chap. ix. and xv. * That Jesus may, and ought to be called, Ace. Luke i. 35. John X. 56. Acts iii. 13,"l4<, 1.5. xiii. 33. Hcb. i. S. v. 5. In the foremen- tionedbook of the doctrine of Mahomet, Jesus is brought in, calling God his Father. f That do not agree to the truth of history, &c. As that of Alex- ander the Great, who came to a fountain where the sun stood still. Azoara xxviii. concerning Solomon, Azoara xxxvii. + The- story of a beautiful woman, <|e. This fable is in the book of the Doctrine of Mahomet, taken out of the book of Enarrations. See also Cantacuzenus, in his iid Oration against Mahomet, ch. 15. *1 8 l\° *]"**■ °Oh£ mOUSe, &C. This ic Ml tliP fnromonfinnoH hmA- nf the lioctnne of Mahomet. (I Of a Cat, &c. In the same book. Sect. XI. The Christian Religion. 245 particularly that * of death's being changed into a rain, which was to stand in the middle space betwixt heaven and hell ; and that "j* of getting- rid of banquets in the other life by sweat ; and j of a company of women's be- ing appointed to every one for sensual pleasure. Which tilings are really all of them such, that they are deser- vedly given over to senselessness, who can give any cre- dit to them, especially when the light of the gospel shines upon them. Sect. XT. The conclusion to the Christians ;■ who are admonished of their duty upon oc- casion of the 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 right may be done, and those which are wrong may be avoided. First, § that they lift up undetiled hands to that God |] who made all things visible and in- visible out of nothing , *[ with a firm persuasion that he * Of death's being changed into a ram, $e. In the end of the forementioned book of the doctrine of Mahomet. ■f Of getting rid of banquets, &c. In the furecited book of the Doctrine of Mahomet. X Of a company of Women's, rj c See what was above alleged on the second book. § That they lift up undefiled hands, <^c. 1 Tim. ii. James iv. 8. Tertullian in his Apology. *« Thither the. Christians direct their eyes, with hands extended, because innocent ; with head uncovered, because they are not ashamed ; without any instructor, because 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 se- nate, an honest people, and a peaceful land. (1 AVho made all things, &c. Colos. i. 16. Heb, xi. 3. Acts iv. 24, 2 Mac. vii. 28. 1[ With a firm persuasion, &c. 1 Pet. jii. 11, v. 7, 5 246 Of the Truth of Book VI. takes care of mankind, * since not a sparrow falls to the ground without his leave : -f- and that they do not fear them who can only hurt the body, before him who hath an equal power over both body and soul : J that they should trust not only on God the Father, but also on Jesus ; since there is § none other name on earth, by which we can be saved ; [ which they will rightly per- form, if they consider that not they, who call one by the name of Father, and the other by the name of the Lord, shall live eternally ; but they who conform their lives to his will. They are moreover exhorted carefully to pre- serve the % holy doctrine of Christ, as a most valuable treasure ; ** and to that end, often to read the Sacred Writings, by which no one can possibly be deceived, who has not first deceived himself, -ff For the authors of them were more faithful, and more full of the divine influence, than either willingly to deceive us in any ne- cessary truth, or to hide it in obscurity ; but we must bring {J a mind prepared to obey, which if we do, none • Since not a sparrow, &c. Mat. x. 29. + And that they do not fear them, &c. Mat. x. 28. Luke xii. 4. t That they should trust, &c. John xiv. 2. Heb. xiv. 15, 16. Ephes. iii. 12 and 17. § None other name on earth, &c. Acts iv. 12. || Which they will rightly perform, &c. John viii. 43, and follow- ing. Mat. vii. 21. John xv. 14. 1 John ii. 3, 4. *T The holy doctrine of Christ, &c Mat. xiii. 44, 45. 1 Cor. iv* 7. 1 Tim. vi. 20. 2 Tim. i. 14. ■• Often to read the Sacred Writings, &c. Colos. iii. 16. 1 Thes. V. 27. Rev. i. 3. ft For the authors of them were more faithful, £c. Tertullian speaks thus concerning the Heretics in his Prescription. " They are wont to say, that the apostles did not know all things ; being ac- ted by the same madness, by which they again change, "and say that the apostles did indeed know all things,"' but did not deliver alfthin) a pledge of future happiness. Further, they are to be deterred from imitating the heathen. First, (c) in the worship of false gods, (d) which are nothing but empty names, (e) which evil angels make use of ff J to turn ns from the worship of the true God; wherefore we (g) can- not partake of their rites, and at the same time be pro- iited by the sacrifice of Christ. Secondly, (h) in a licen- tious way of living, having no other law but what lust dictates, (i) which Christians ought tobe the furthest from; because they ought not only (h) far to exceed the heathen, (I) but also the Scribes and Pharisees among the Jews, whose righteousness, which consisted in certaiu external acts, was not sufficient to secure them a heavenly kingdom, (m) The circumcision made with hands availeth nothing now, but that other internal circumcision of the heart, (n) (a) None of those things will escape us, $c 2 Tim. ii. 15, ] 6. John xx. 31. 1 Pet. i. 23. (5) That spirit will be cherished, &c. 2 Tim. vi. 1 Thes. v. 19. (c) A pledge of future happiness, &c. Ephes. i. 1-1. 2 Cor. i. 22. v. 5. (d) In the worship of false gods, $c 1 Cor. viii. 5, 6. (e) "Which are nothing but empty names, $c. In the same, v 4. x. 19. (f) Which evil angels make use of, #c. 2 Cor. x. 20. Rev. ix. 2. {§) To turn us from the worship of the true God, $c Ephes. ii. 2. Itev. ix. 5. 2 Thes. ii. 12. (h) We cannot partake of their rites, fyc. 1 Cor. x. 20. (i) In a licentious way of living, &c. Ephes. ii. 3. Tit. ii. 14-. (7c) Which Christians ought to be the furthest from, &c. 2 Cor. vi. Lo. Far to exceed the heathen, &c. Mat. v. 47. vi. 7, 32. (/) But also the scribes and pharisees, &c. Mat. v. 20. xxiii. 23. Horn. iii. 20. GaL ii. 16. (»0 The circumcision made with hands, &c. 1 Cor. vii. 19. Gal. v. 6. vi. 15. Philip, iii. 3. Ephes. ii. 11. Colos. ii. 11. Rom. ii. 29. («) Obedience to the commands of God, &c. 1 Cor. vii. 19, 24S Of the Truth of Book VI. obedience to the commands of God, (a) a new creature, (b) faith which is effectual by love, (c) by which the true Israelites are distinguished, (d) the mystical Jews, that is, such as (c) praise God. (f) The difference of meats, (g) Sabbaths, (//) festival days, (t) were shadows of things, which really are in Christ and Christians. Mahometanism gave occasion for mentioning the following- admonitions ; (k) it was foretold by our Lord Jesus, that after his time there should come some who should falsely say they were sentof God ; but though (/) an angel shouldcome from hea- ven, we are not to receive any other doctrine than that* of Christ., (in) confirmed by so many testimonies. In times past indeed, (w)Goc. Heb.i. 2. (») The Lord of all things, <$c. 1 Cor. xv. 27. Heb. ii. 5. (o) The brightness of his Father's glory, &c. Heb. i. 3.