Thus is there one way in Mathematicks another in Physicks a third in matters of advice and counsel and lastly another kind when a matter of fact is in question wherein verily we must rest content when the testimonies are free from all suspicion of untruth Otherwise down goes not only all the use of history and a great part of the art of Physick but all the piety also that ought to be between Parents and Children which cannot be known other ways And indeed it is the pleasure of Almighty God that those things which he would have us to believe so that the very belief thereof may be imputed to us for obedience should not so evidently appear as those things which are apprehended by sense and plain demonstration but only be so far forth revealed as may beget faith and a perswasion thereof in the hearts and minds of such as are not obstinate That so the Word of the Gospel may be as a touchstone whereby Mens dispositions may be tried whether they be curable or not For seeing these arguments whereof we have spoken have induced so many honest godly and wise Men to approve of this Religion it is thereby plain enough that the fault of other Mens infidelity is not for want of sufficient testimony but because they would not have that to be had and embraced for truth which is contrary to their affections and desires It being that is an hard matter for them to make no great account of honours and other worldly advantages which they must do if they receive what Christ hath taught and so become ingaged to observe his Precepts Which is discovered to be true by this very thing that they take many other Historical Narrations to be true which notwithstanding appear to be so meerly by authority and not by any such foot-steps of them remaining at this day as the History of Christ hath partly in the confession of the Jews who are now in being and partly in those things which are every where found in the Assemblies of Christian People of which it must needs be granted there was some cause Lastly seeing the long duration or continuance of Christian Religion and the large extent thereof can be ascribed to no humane power therefore it must be attributed to miracles or if any deny that it came to pass through a miraculous manner this very getting so great strength and power without a miracle may be justly thought to surpass any miracle The THIRD Book OF THE TRUTH OF Christian Religion SECT I. To prove the authority of the Books of the New Covenant AFTER that a Man is once perswaded by the reasons abovesaid or is induced by any other arguments to believe that this Religion which Christians profess is the truest and absolutely the best if he desire to learn all the parts thereof then must he have recourse unto the most ancient writings that contain the same Religion which commonly we call the Books of the New Testament or rather new covenant For he is very unreasonable who denies this Religion to be contained in those Books as all Christians affirm Since it is but equity to believe every Sect be it good or be it bad when it says its opinions are to be found in such or such a Book as we believe the Mahometans that the Religion of Mahomet is contained in the Alcoran Forasmuch then as we have before proved that the Christian Religion is most true and it is manifest withal that it is contained in these Books if there were no other ground yet this alone is sufficient to prove and avouch the authority of those Books But if any body requires a more particular demonstration of it I must first lay down this Rule which all indifferent Judges will allow that it is incumbent upon him who will impugne the authority of any writing received for many Ages to produce Arguments which prove that Writing to be false which if he cannot do that Book is to be defended as in possession of its Authority SECT II. Here is shown that such Books were written by the Authors whose names they have prefixed WE say then that those Books which are not in question amongst Christians and carry before them a certain Name are the very Works of those Authors whose names they bear Because those primitive Fathers Justin Irenaeus Clemens and others after them do quote those Books under these very names As also because Tertullian witnesseth that there were Original Copies of some of those Books extant in his time And besides all the Churches received those Books for authentical before there were any common publick Meetings Neither did ever the Pagans or Jews raise any controversie about this as if these were not the works of those Men whose they were said to be but Julian himself plainly confesseth that those were the writings of Peter and Paul Matthew Mark and Luke which Christians under those names have read and received For as no Man in his wits can doubt that those Writings which go under the names of Homer and Virgil are truly theirs because the one hath been so long time received among the Latine and the other among the Greek Authors in like manner it were more absurd to bring the Authors of those Books in question which are granted almost by all the Nations in the World SECT III. Some Books were anciently doubted of IN the Volume of the new Covenant there are some Books indeed now received which were not so received from the beginning as the second Epistle of St. Peter that of St. James and Jude two of St. John the Elder the Revelation and the Epistle to the Hebrews Yet this is certain that they were acknowledged by many Churches which appears sufficiently from hence that the ancient Christians use their Testimonies as Sacred Which makes it credible that such Churches as from the beginning had not those Books either were ignorant of them or doubtful Yet afterward when they were better informed touching the same they admitted them into the Canon as we now see according to the example of other Churches Neither can any good reason be given why any Man should counterfeit those Books since there is nothing comprised in them neither can ought thence be collected which is not abundantly expressed in other Books unquestioned SECT IV. The Authority of such Books as have no Titles is proved from the quality of the Writers AND here let no Man mistrust the verity of the Epistle to the Hebrews because the Writer of it is unknown nor doubt of the two Epistles of St. John and the Revelation because some Men do question whether the Author of them was John the Apostle or some other of that name For the name is not so much to be regarded as the quality or condition of Writers Hence it is that we receive many Books of History whose Authors are to us unknown As that concerning the Alexandrian War by Caesar because we may perceive that whosoever writ the same
out or added But it is an unjust thing to bring in question the truth of such a Book or evidence only because in so many ages there could not but be great variety of Copies since both custome and reason requires that what appears in the most and most ancient Copies be preferred to the rest But that either by fraud or any other way all the Copies were corrupted and that in point of doctrine or some remarkable piece of history will never be proved for there are neither any evidences nor any witnesses of those times which attest it But if as was said before there be any thing urged in much later times by those who bare an implacable hatred to the Disciples of these Books that ought to be lookt upon as a Reproach not as a Testimony And this truly which we have said may be well thought a sufficient Answer to those who object a change in the Scripture for he who affirms that especially against a writing which hath been long and in abundance of places received ought himself to prove his charge But to make the vanity of this Objection more fully appear we will show that what they feign neither was nor could be done We have proved before that the Books were written by the Authors whose Names they bear which being granted it follows that other Books were not foisted into their room nor was any notable part of them changed For since that change must needs have some design that part would notoriously differ from the other parts and Books which were not changed which cannot now any where be discerned nay there is an admirable agreement as we said in their Senses Besides as soon as any of the Apostles or Apostolical Men published any thing there is no doubt to be made but Christians with great diligence as became their piety and care to preserve and propagate truth to Posterity took from thence many Copies for their use Which therefore were dispersed as far as the Christian Name through Europe Asia and Egypt in which Places the Greek Language was spoken And more than this the Original Copies also as we said before were preserved till Two Hundred Years after Christ Now it was not possible that any Book diffused into so many Copies and kept not only by the private diligence of particular Persons but the common care of the Churches should be altered by the hand of any falsifier Add further that these Books in the following ages were translated into the Syriac Ethiopick Arabick and Latine Tongues which translations are yet extant and do not differ in any thing of moment from the Greek Copies themselves Besides we have the Writings of those Men who were taught by the Apostles themselves or by their Disciples wherein many places are cited out of these Books to the same sense and meaning which now we read them Neither was there any in the Church of so great authority in those times as to have met with obedience if he would have changed any thing As is plain enough by the free and open dissent of Irenaeus Tertullian and Cyprian from those that were most eminent in the Church After which times there succeeded many other men of great Learning and Judgment who having first made diligent inquiry thereof received these Books as retaining their original purity Hitherto also may be referred what but now we said of divers sects of Christians all which at least such as acknowledged God to be the Maker of the World and Christ to be the Author of a new Law did receive and use these Books accordingly as we do the same And if any had attempted to alter or put any thing new into any part thereof they should have been accused by the rest for forgery and false-dealing therein Neither was there ever any Sect that had the liberty at their pleasure to alter any of these Books for their own turns For it is manifest that all of them did draw their arguments one against another out of the same And as for that which we touched concerning divine providence it belongs no less unto the chiefest parts than unto the whole Books namely that it is not agreeable to it that GOD should suffer so many Thousand Men which sincerely desired to be godly and earnestly sought after eternal life to be led headlong into that error which they could no way avoid And thus much shall suffice to be spoken for the authority of the Books of the new covenant whence alone if there were no other helps we might be sufficiently instructed concerning the true Religion SECT XVI For the Authority of the Books of the Old Testament NOW forasmuch as it hath pleased God to leave us also the writings and evidences of the Jewish Religion which was anciently the true and affords no small testimonies for Christianity Therefore it will not be amiss in the next place to justifie the authority of the same First then that these Books were written by the same Men whose Names they bear is manifest in like manner as we have proved of ours before of the new covenant These Authors were either Prophets or other very faithful and credible men such as was Esdras who is thought to have collected the Books of the Old Testament into one Volume during the life time of the Prophet Haggai Malachy and Zachary I will not here repeat again what is said before in the commendation of Moses Both that part of history which at first was delivered by him as we have shown in the first Book and that also which was collected after his time is witnessed even by many of the Heathen Thus the Annals of the Phoenicians have recorded the names of David and Solomon and their Leagues with the Men of Tyre Aswel Berosus as the Hebrew Writers makes mention of Nobuchadonosor and of other Chaldean Kings He whom Jeremy calls Vaphres King of Aegypt is termed Apries by Herodotus In like manner the Books of the Grecians are replenished with Narrations concerning Cyrus and his Successors until the times of Darius And many other things concerning the Nation of the Jews are related by Josephus in his Books against Appion whereunto we may add what before we have touched out of Strabo and Trogus But as for us Christians we cannot in the least doubt of the truth of these Books out of every one of which almost there are testimonies extant in our Books which are found likewise in the Hebrew Neither do we find when Christ reprehended many things in the Doctors of the Law and Pharisees of his time that ever he accused them of forgery committed against the Writings of Moses or the Prophets or that they used counterfeit Books or such as were changed Then after Christ's time it cannot be proved neither is it credible that the Scripture was corrupted in matters of any moment if we consider rightly how far and wide over the face of the earth the Nation of the Jews was spread who every where were
Truth of Christian Religion p. 47 Sect. II. Here is showen that Jesus lived p. 48 Sect. III. And was put to an ignominious death ib. Sect. IV. Yet afterward was worshipped by prudent and godly Men. p. 49 Sect. V. The cause whereof was for that in his life time there were Miracles done by him p. 50 Sect. VI. Which Miracles were not wrought either by the help of Nature or assistance of the Devil but meerly by the Divine Power of God p. 51 Sect. VII Christ's Resurrection proved by credible Reasons p. 55 Sect. VIII Answer to the Objection that the Resurrection seems impossible p. 60 Sect. IX The Resurrection of Jesus being granted the Truth of his Doctrine is confirmed p. 61 Sect. X. Christian Religion preferred before all others p. 62 Sect. XI For excellency of reward p. 63 Sect. XII Answer to an Objection that Bodies once Dead cannot be revived again p. 66 Sect. XIII The excelency of holy Precepts given for the worship of God p. 69 Sect. XIV Concerning the Offices of Humanity which we owe unto our Neighbour p. 72 Sect. XV. Of the Conjunction of Man and Woman p. 74 Sect. XVI Touching the use of Temporal goods p. 76 Sect. XVII Of Swearing p. 79 Sect. XVIII Of other Matters ib. Sect. XIX Answer to an Objection touching the Controversies abounding among Christians p. 80 Sect. XX. The excellency of Christian Religion is further proved from the dignity of the Author p. 82 Sect. XXI Also from the wonderful spreading of this Religion p. 86 Sect. XXII Considering the meekness and simplicity of them that first taught this Religion p. 88 Sect. XXIII What great impediments there were that might terrifie Men from the embracing or the professing hereof p. 90 Sect. XXIV Answer to them that require more forcible Reasons p. 94 The Contents of the third Book Sect. I. TO Prove the authority of the Books of the New Covenant 〈◊〉 Sect. II. Here is known that such Books were written by the Authors the Names they have prefixed p. 99 Sect. III. Some Books were anciently doubted of p. 100 Sect. IV. The authority of such Books as have no Titles is proved from the quality of the Writers p. 101 Sect. V. These Pen-men writ the Truth because they had certain knowledge of what they writ p. 102 Sect. VI. As also because they would not lye p. 104 Sect. VII A confirmation of the fidelity of these authors from the Miracles which they wrought p. 106 Sect. VIII The Truth of the Writings confirmed from hence that many things are found there which the event hath proved to be divinely revealed p. 108 Sect. IX As also from God's care in preserving his People from false writings p. 109 Sect. X. Answer to the Objection that divers Books were not received by all p. 110 Sect. XI Answer to an Objection that these Books seem to contain things impossible p. 113 Sect. XII Or things contrary to Reason p. 114 Sect. XIII Answer to an Objection that some of these Books are repugnant to the other p. 116 Sect. XIV Answer to an Objection taken from outward testimonies which make more for these Books p. 118 Sect. XV. Answer to the Objection that the Scriptures were changed p. 119 Sect. XVI For the authority of the Books of the Old Testament p. 123 The Contents of the fourth Book Sect. I. A Particular Confutation of the Religions opposite to Christianity p. 129 Sect. II. And first of Paganism that there is but one God Created Spirits are good or bad the good not to be honoured but as the most high God directs p. 131 Sect. III. Evil Spirits adored by Pagans and how impious a thing it is p. 132 Sect. IV. Against the worship which in Paganism is exhibited to men after their death p. 135 Sect. V. Against worshipping of Stars and Elements p. 136 Sect. VI. Against worshipping of Bruit-beasts p. 137 Sect. VII Against worshipping of things that are no substances p. 139 Sect. VIII Answer to the argument of the Gentiles taken from Miracles done among them p. 141 Sect. IX And from Oracles p. 144 Sect. X. Paganism decayed of its own accord so soon as humane aid ceased p. 146 Sect. XI Answer to the Opinion of some that think the beginning and decay of Religions depend upon the efficacy of the Stars p. 147 Sect. XII The chief Points of Christianity are approved of by the Heathen and if there be any thing that is hard to be believed therein the like or worse is found among the Pagans p. 150 The Contents of the fifth Book Sect. I. A Refutation of the Jews beginning with a speech unto them or prayer for them p. 153 Sect. II. The Jews ought to account the Miracles of Christ sufficiently proved p. 154 Sect. III. And not believe that they were done by the help of Devils p. 156 Sect. IV. Or by the Power of Words and Syllables p. 158 Sect. V. The Miracles of Jesus were divine because he taught the worship of one God the Maker of the World p. 159 Sect. VI. Answer to the Objection taken from the difference between the Law of Moses and of Christ where is shown that a more perfect Law than that of Moses might be given p. 160 Sect. VII The Law of Moses was observed by Jesus who abolished no Commandements that were essentially good p. 163 Sect. VIII As the Sacrifices which of themselves were never well-pleasing unto God p. 167 Sect. IX The difference of Meats p. 172 Sect. X. And of Days p. 174 Sect. XI Also of outward Circumcision p. 177 Sect. XII And yet the Apostles of Jesus were gentle in the toleration of these things p. 179 Sect. XIII A Proof against the Jews from the promised Messias p. 180 Sect. XIV Who is proved to be already come by the limited time of his coming which was foretold p. 181 Sect. XV. Answer to that which some conceive touching the deferring of his coming for the sins of the people p. 184 Sect. XVI Also from the present state of the Jews compared with those things which the Law promiseth p. 185 Sect. XVII Jesus is proved to be the Messias by those things which were foretold concerning the Messias p. 188 Sect. XVIII Answer to that which is objected of some things that are not fulfilled p. 190 Sect. XIX And to that which is objected of the mean condition and death of Jesus p. 192 Sect. XX. And as though they were honest men that put him to death p. 197 Sect. XXI Answer to the Objection that many Gods are worshipped by the Christians p. 200 Sect. XXII And that a humane nature is worshipped p. 201 Sect. XXIII The Conclusion of this part with Prayer for the Jews p. 203 The Contents of the sixth Book Sect. I. A Confutation of Mahumetanisme the beginning of it p. 205 Sect. II. The overthrow of the foundation of Mahumetanisme in denying inquiry into Religion p. 208 Sect. III. A Proof against the Mahumetans taken out of the Books of the Hebrews and Christians which are not corrupted p. 209 Sect. IV. By comparing Mahumet with Christ in their Persons p. 212 Sect. V. And in their Deeds p 213 Sect. VI. Also such as first embraced both Religions p. 214 Sect. VII The manner how both their Laws were pro pagated ib. Sect. VIII The Precepts of both Religions compared p. 216 Sect IX Answer to the Mahumetans Objection concerning the Son of God p. 218 Sect. X. Many absurd things in the Books of Mahumetans p 219 Sect. XI A Conclusion directed unto Christians admonishing them of their duty upon the occasion of what hath formerly been handled p. 220 The Contents of the seventh Book Sect. I. AN Introduction showing what makes the Addition of another Book necessary p. 229 Sect. II. Divisions among Christians no such objection against Christianity as is imagined 230 Sect. III. As appears even in the Roman Church which hath given the greatest scandal p. 232 Sect IV. But both contradicts it self and departs from the ancient and truly Catholick Church p 234 Sect. V. Christianity therefore is not there in its purity but much corrupted p. 236 Sect. VI. Answer to an Evasion from the force of the foregoing Argument p. 237 Sect. VII Their absurd explication of the Vnity of the Catholick Church p. 239 Sect. VIII Which forbids us to joyn in Communion with them upon such terms p. 240 Sect. IX But on the other side not to slight Episcopal Authority p. 243 Sect. X. Arguments enough in the foregoing Books to prove the true Christian Religion not to be sincerely preserved in the Roman Church one is their way of worship p. 244 Sect. XI Another is the way of promoting their Religion p 248 Sect XII The Romanists themselves overthrow their own Religion p. 250 Sect XIII Other Instances of it p. 256 Sect XIV Whereby they have spoil'd Christianity as the Pagans did the Natural Religion p. 259 Sect. XV. Answer to what they say about Miracles p. 262 Sect. XVI Answer to another Objection p 265 Sect. XVII Popery and Mahometisin had the same Original p. 268 Sect. XVIII And supports its self by the same means p. 269 Sect XIX And refuses to be tried by Scripture p. 272 Sect. XX. The Vanity of their appeal to Traditions p. 277 Sect. XXI And their guilt in what they say about the holy Scriptures p. 279 Sect XXII It is our wisdom therefore to adhere to the Scriptures p. 283 Sect XXIII Which have more manifest notes of certainty than the Church p. 284 Sect. XXIV The great incouragement we have to do so p. 287 Sect. XXV Conclusion of all p. 294 THE END
more easily imprinted on the memory but touching the affections more powerfully and to the very quick than when otherwise spoken at large And therefore the publick Laws were in the most ancient times thus written as Aristotle informs us and that true Religion might be more easily conveyed into Peoples minds and fixed there Apolinarius translated all the Books of Moses as Sozomen tells us L. vi cap. 18. and the rest of the History of the Bible as far as the reign of Saul into Heroick verse in imitation of Homer's Poems Suidas says he put the whole old Testament into such Verse and it is not improbable for what he did upon the Psalms is still remaining If it were my present business I could trace this way of Instruction down to our own times and through our own Nation in which it hath been very effectual as the story of Aldelmus sufficiently informs us Who first brought in the composition of Latine verse among the English a little before Edward the Confessors time and by his excellent faculty in singing wrought such wonderful effects upon the People for the civilizing of their manners and for their instruction in the duties of Religion that Lanfrank by his own Authority thought good to make him a Saint The very same charms Grotius hoped would have the same effect upon the rude Seamen of his Country into whom he desired by his Rymes not only to instil a sense of piety but to inable them to convey it to other Nations with whom they traded And it seems this work was so much famed that it moved the curiosity of a great man in France into which Grotius went after his wonderful escape 1621. out of that Prison or rather Sepulchre as he calls it in a Letter to a Friend wherein it was first projected to ask him very often what the Contents of that Book were which he had written in Dutch upon this subject of Religion Whom he satisfied by translating the sense of it into the Latine Tongue in the Year 1628. and addressing it unto that excellent Person who made the inquiry viz. Hieronymus Bignonius Who together with Grotius and Salmasius the famous Cardinal Richlieu a notable Judge of Wits was wont to say * Epist Cl. Sarravii p. 146. were the only Persons of that Age whom he lookt upon as arrived to the highest pitch of Learning In which Translation he tells Sarravius in a Letter to him that Year he should find if nothing else that he had at least indeavoured brevity with perspicuity Which made it so acceptable every where though no longer in Verse but now in Prose that in the Year 1632. I find he tells Cordesius another Learned Man in France * Epist ad Gallos p. 331. 417. it was gone the third time to the Press with some Additions But not with so many it seems as some desired for there were those who wished he would have answered a Book of Bodins which seemed to impugn it This he thought a needless pains for whatsoever it is saith he in a Letter to the same person * Ib. pag. 407. that seems to shake the foundations I have laid upon which the Christian Faith relies I have already obviated it as far as is necessary to perswade a Reader that is not pertinacious As for those Opinions which are commonly received in Christianity but without the exact knowledge of which we may be Christians they do not belong to my Argument In the same Year also 1632 I find it Translated here into the English Language Which He himself afterwards takes notice of in a Letter to Gerrard Vossius 1638 * Inter Epist praestant virorum p. 748. Where he tells him that there were beside the English two High-Dutch Translations of this Book one French and that the English Embassador's Chaplain was turning it into Greek and the Romanists themselves into the Persian Tongue that by God's blessing it might convert the Mahometans None of these could see any Socinianism or other dangerous heresie in it which some of the duller sort of learned Men were forward to charge it with all because he doth not directly prove in this Book the Doctrine of the blessed Trinity Of which he gives this account in the forenamed Letter that he heard a great Man who was Franc. Junius as I take it condemn du Plessis and others for endeavouring to prove that Mystery by reasons fetcht from Nature and by Platonical Testimonies sometimes not very pertinent which ought not to came into a Disputation with Atheists Pagans Jews and Mahometans who must all be first drawn to believe the holy Scriptures that from thence they may learn such things as cannot be known but by Divine Revelation This was the Reason he medled not with the Doctrine of the Trinity directly But if any body doubted of his Orthodoxy in this Point They might see he tells him in another Letter what his opinion was in his Poems then newly come forth and the larger explication of it he reserved to his Notes And for the same cause he did not distinctly treat of some other things particularly about the Divinity of our Lord Jesus Christ and his Satisfaction for which omission this Book was blamed as Sarravius writes to him by some who had nothing else to do but to find fault with the labours of others To which Grotius returned such an Answer as not only gave him he tells us most full satisfaction in those two Points but inabled him to silence those accusers He doth not intimate indeed what that reply was but as to the former Point it is apparent from his Annotations that he believed our Saviour to be indeed God of God And that passage in the Conclusion of the xxi Section of the fifth Book concerning the Messias being called in the holy Scriptures by the Name of God and Lord I should have translated thus The Messias is called by that august Name of God Jehovah and also of Lord viz. ELOHIM and ADONAI For so he explains himself I have since taken notice in his Annotations and adds this observation that the Talmud in Taanith says that when the time shall come spoken of xxv Isa 8 9. i. e. of the Messiah Jehovah shall be shown as we say with the finger that is Men shall be able to point others to him saying Lo there is Jehovah And as for the other thing it is possible his Answer might be to the same purpose with what he writ to * Epist praestant Viror p. 747. Vossius In which he tells him that if any one desired to know as he had already signified in a Letter to one that said he was accused of Socinianism what his opinion was in the business of Christ's satisfaction even since Crellius had written against him it would appear plainly enough out of his Translation of the LIII of Isaiah in his Disputation against the Jews which you may find here in the V. Book Sect. 19. and
in abundance of quotations and must after all believe that we report them truly and therefore may as well believe us when we say that they are ready at hand to attest every thing which is here affirmed from their Authority Since the finishing of this little Labour I was informed by a Friend that Mr. Clement Barksdale had translated part of this Work into English and upon search I found the three first Books among some other Discourses Printed 1669. And I am told further by another Friend that he hath lately added though I have not seen it the three last Books Which if I had known sooner it might have saved me I believe most if not all of the pains I have taken But I was perfectly ignorant of it as I perceive he was of any former Translation before his For in that Edition of his Discourses where he hath added the Third Book of this Work concerning the Authority of the Scriptures he saith it had not been till then in English But it will do no hurt though the same good thing be reached out to us by more hands than one and so I leave it to Gods Blessing upon the Readers serious perusal S. P. A CHRISTIAN PRAYER FOR THE Adversaries of true Religion O Merciful God who hast made all Men and hatest nothing that thou hast made nor wouldest the death of a sinner but rather that he should be converted and live Have mercy upon all Jews Turks Infidels and Hereticks and take from them all ignorance hardness of heart and contempt of thy Word And so fetch them home blessed Lord to thy Flock that they may be saved among the remnant of the true Israelites and be made one Fold under one Shepherd Jesus Christ our Lord who liveth and reigneth with Thee and the Holy Spirit one God World without end Amen To the Honourable Hieronymus Bignonius The KING'S Advocate in the Supreme Court of PARIS Sir YOU are wont very often to ask me who am sensible how highly you have deserved of your Country of learning and if you will permit me to add that of me also what the Argument of those Books is which I wrote in my own Country Language in the behalf of Christian Religion Nor do I wonder you should make such a question for you who have read and that with so great judgment all that is worth the reading cannot be ignorant what pains hath been already taken in this matter by Raymundus Sebundus with Philosophical subtilty by Ludovicus Vices with variety of Dialogues but especially by your Mornay with no less Learning than Eloquence For which cause it may seem more profitable to translate some of them into the vulgar Tongue than to begin a new Work upon this subject But what other men will judg of this matter I know not my hope is that before you Sir who are so fair and easie a Judge I may be absolved if I say that having read not only those Authors but what the Jews have written for the old Judaical and Christians for our Religion I thought good also to use my own judgment such as it is and to allow that freedom to my mind which when I wrote it was denied to my body For I thought that Truth was not to be contended for but only with truth and with such truth also as I approved in my own mind knowing it would be but a vain labour to go about to perswade others of that which I had not first perswaded my self to believe Omitting therefore such arguments as seem'd to me to have little weight in them and the authority of such Books as I either knew or suspected to be counterfeit I selected those both out of the ancient and modern times which appeared to me to have the greatest force in them And what things I fully assented unto those I both cast into an orderly method and expressed in as popular a manner as I could invent and likewise included in verse that they might be the better committed to memory For my intention was to do some good service hereby to all my Country-men especially to sea-faring men that in their long Voyages wherein they have nothing to do they might lay out their time and imploy it rather than as too many do lose and mispend it Wherefore taking my rise from the commendation of our Nation which for diligent skill in Navigation much excels the rest I stirr'd them up to use this Art as a Divine benefit not meerly for their own gain but for the propagation of the true that is the Christian Religion For they would neither want matter for such endeavours when in their long Voyages they commonly met either with Pagans as in China and Guinea or with Mahometans as under the Turkish Empire the Persian and the Africans or with Jews who as they are now profest enemies of Christians so are dispersed through the greatest part of the World and there would always be store of impious men who are ready upon occasion to vent the Poison which for fear they keep concealed Against which mischiefs I wisht that our Country-men might be sufficiently armed and that they who are more ingenious than others would use their utmost endeavours to confute Errours and the rest would at least be so cautious as not to be overcome by them And that I might show Religion is no frivolous thing I begin in the first Book at the ground or foundation thereof which is that there is a God Now that I attempt to prove after this manner The First Book OF THE TRUTH OF Christian Religion SECT I. That there is a GOD. THat there are some things which had a beginning is clear to common sense and by the confession of all howbeit those things were not causes to themselves of their own being For that which is not cannot produce any thing neither had it power to be before it was therefore it follows that the said things had their beginning from some other thing different from themselves Which may be averred not only of such things as now we see or ever have beheld but of such also as gave original unto these and so upward until we come to some prime cause which never began to be and which as we say hath its existence by necessity and not after any contingent manner And this what ever it be whereof by and by we shall speak is that which is meant by Divine Power or God head Another reason to prove that there is some such divine Majestie is taken from the most manifest consent of all Nations such I mean as have not utterly lost the light of reason and good manners and become altogether wild and savage For since those things which proceed from Mans pleasure and appointment are neither the same among all Men and are often subject to change and yet there is no place where this notion is not found and it is not changed by the alterations of times as Aristotle himself notes who was
For this is confuted first by such a vast multitude of Men who wanted no wit learning or wisdom as have followed the authority of these Books ever since the first times And then all those things which were shown in the first Book to be consonant to right reason for instance that there is one God who alone is absolutely perfect infinite in virtue life wisdom and goodness of whom all things that have any being were made whose care and providence reacheth over all his works especially unto Men and who can after this life bountifully reward all them that obey him and that we ought to bridle our sensual appetites that amongst Men there is kinred and alliance and therefore they ought to love one another with sincere affection All these you shall find most plainly delivered in these Books But to assert any thing for certain beyond these either about the nature of God or about his will by the mere conduct of humane reason the contrary resolutions not only of the Schools among themselves but of particular Philosophers may teach us how unsafe and fallacious it is And it is no marvel for if Men do so far disagree in their opinions when they dispute about the nature of their own Soul then they must needs much more dissent when they go about to determine any thing not revealed concerning the highest mind and the most supreme Spirit which so far transcends our weak apprehension If as prudent Men are wont to say to enquire into the Counsels of Kings be dangerous and not to be attempted or attained by us who then is there so sagacious that he should hope to be able by his own conjecture to find out what God's will is in those things which he may will freely as he pleases Wherefore Plato said very well that none of these hidden mysteries could be known without an Oracle Now there can no Oracle be proved to be an Oracle indeed by any clearer testimonies than those that are contained in the said Books of the new covenant It is so far from being proved that it is not so much as asserted that God did ever reveal any thing to Men concerning his nature which was repugnant to these Books nor can there any later signification of his will which is credible be produced For if there was any thing otherwise commanded or permitted before the times of Christ in such matters as are either plainly indifferent or not at all in themselves due nor plainly dishonest it makes nothing against these Books since that in such matters the later Laws annul the former SECT XIII Answer to an Objection that some of these Books are repugnant to the other THERE are those who are wont further to object against these Books that there is sometime a certain disagreement in their sense But quite contrary whosoever will judge of this matter with an indifferent mind shall find this also may be added to the arguments for the authority of these Books that they do most manifestly and apparently agree about such things as concern any weighty point of doctrine or history Which consent and accord cannot else-where be found among any other Writers that are of one and the same sect or profession whether we consider the Jews or the Greek Philosophers the Physicians or the Roman Lawyers All which do not only differ much among themselves yea even those that are of the same sect as Plato and Xenophon but oftentimes one shall find the same Writer to affirm now one thing then another as if he were forgetful of himself or knew not what to resolve upon But these Writers of whom we speak do inculcate and express the same points of faith they deliver the same Commandments and as for their narration of the life and death and resurrection of Christ the Sum and substance in them all is the very same As touching some small circumstances which make nothing to the main matter they might happily have admitted a very easie reconciliation though we now do not know it because of the likeness of things done at divers times the ambiguity of names or more names than one of the same Man or place and such like things Nay this very thing ought to vindicate and free these Writers from all suspicion of falshood it being usual with those that would have lies and untruths credited to relate all circumstances by compact and agreement so as there shall not appear any colour or shew of difference Or if it be so that for any small difference which cannot so exactly be reconciled a whole Book shall lose its credit then we must believe no Books at all specially those of history yet we see that Polybius Halicarnassensis Livy and Plutarch for the substance of them are esteemed authentical and true though in some circumstances they do not agree Which makes it the more equal and just that no such thing should destroy their credit who we see by their very Writings were always most studious of Piety and Truth SECT XIV Answer to an Objection taken from outward Testimonies which make more for these Books THERE remains another way of overthrowing a Testimony which is by producing contrary Testimonies out of other Authors But I dare boldly say that there are no such testimonies to be found unless a Man will produce the sayings of them that were born a long time after and of such also as did so openly profess enmity against Christianity that they could be no fit Witnesses in this matter Nay on the contrary if need were we could alledge many testimonies to confirm divers parts of the history which is delivered in the said Books Thus both Hebrews and Pagans report that Jesus was crucified and that sundry miracles were done by him and his Disciples Those most famous Books of Josephus which were set forth about Forty Years after Christ's Ascension do make mention of Herod Pilat Festus Felix John the Baptist Gamaliel and of the destruction of Hierusalem at large Herewithal agree that which the Authors of the Talmud have recorded concerning those times Tacitus relates how cruelly Nero used the Christians And anciently there were certain Books extant not only of private Men as of Phlegon and others but also some publick Acts whereunto the Christians appealed for that in them there was mention made of the Star that appeared at Christ's Nativity and also of the Earthquake and Eclipse of the Sun against the course of Nature it being then full Moon at the time of Christ's Passion upon the Cross SECT XV. Answer to the Objection that the Scriptures were changed NOW what can be farther objected against these Books I see not unless it be said that they remained not altogether the same that they were from the beginning And indeed it must be granted that what is common to other Books might happen nay did happen to those namely that by the carelesness or the perverse care of the Transcribers some Letters syllables or words might be changed left
which are plainly and perspicuously enough set down in the Scriptures without the help and assistance of the Churches infallible authority which the Scriptures cannot be supposed to teach but by places far more doubtful SECT XXII It is our Wisdom therefore to adhere to the Scriptures TO this Rule then let us stick keeping those words of our Saviour always in mind iii. Joh. 21 22. He that doth evil hateth the light neither cometh to the light lest his deeds should be reproved But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Let that be his Guide who would not go astray in dangerous Paths into which he cannot fall who keeps close to the directions of the Holy Books wherein all necessary Truth being set down as the most ancient and best Doctors unanimously agree we are certain every way by believing them to believe all necessary Truth and if our lives be accordingly without which they tell us our belief will be vain it is impossible we should fail of everlasting Salvation To these alone as St. Austin speaks for himself in his Book of Nature and Grace we owe an absolute consent without refusing any thing they propound to us Whatsoever it be as his words are in his CXII Epistle that is confirmed by the perspicuous authority of the divine Scriptures those viz. which are canonical in the Church it must be believed without any doubting But as for any other witnesses or testimonies to which thou art perswaded to give credit thou mayest believe them or not believe them according as thou perceivest them to deserve or not deserve to be relied on A great reverence is due to the Church and its testimony though less to the present Church of Rome than others because it hath so grosly abused the World by false records and forged Miracles and such like things yet only as to an humane Testimony which cannot equal that of the Holy Scriptures SECT XXIII Which have more manifest notes of certainty than the Church FOR if we take their own way and method to assure our minds that we follow an infallible Guide there is no note which they give of the true Church which they say ought to be our Guide but pleads far more strongly for the Holy Scriptures that we should rather follow them and give an undoubted credit to them I shall not run over all those Notes nor examine the certainty of them but only briefly name some of them and show that if they prove any thing it is the Authority of the Scriptures above the Church First they say the very name of the Catholick Church is venerable and ought to be regarded But as that Name is not proper to them alone so if there be any power in Names to make us respect any thing what more awful than the Name of the Word of God and the Sacred Scriptures which were always given to these Books to which we advise all Christians to adhere The next Note which is Antiquity is on the side of the Scriptures also which more justly claim to be ancienter than all other Books which pretend to any Divinity than the Catholick Church can claim to be ancienter than all other Societies which call themselves by the Name of a Church Nay the Doctrine contained therein must be supposed as I have shown to be before the Church which is made by belief and profession of that Doctrine and the Old Testament certainly written long before the Church was made Catholick As for unity in that the Church is not comparable to the Scriptures whose agreement and consent of parts is admirable And if we speak of the surest bond of true Catholick Vnity it is as manifest as the Sun that the Holy Scriptures lay the foundation of it and preserve us in it if we adhere to them by keeping us close to one Lord one Faith one Baptism but the Church of Rome which hath usurped the Name of Catholick makes this blessed Unity impossible For there being but two ways to it either that we all agree in our Opinions about Religion or that while we differ it be no hinderance to Communion they have made the latter as impossible as the former because they make it absolutely necessary to communion and salvation to believe in every thing as they do The like might be said of Holiness and efficacy of Doctrine which depends upon the Churches speaking according to the Scriptures sanctity of the authors of our Religion which cannot be known but out of the Scriptures the glory of Miracles the light of Prophecy and all the rest but I shall only touch upon one more the Amplitude and Universality of the Church in which they make their boast But herein the Scriptures most evidently excel their Authority being there sacred where the Church of Rome whose Notes these are is not known or not regarded For all Christians in the World of whatsoever Sect they be believe the Scriptures to be the Word of God whereas they alone say that they are the only true Church of God All Christians besides who know any thing of this pretence of theirs absolutely deny it and maintain the Divinity and Authority of the Scriptures against all their Cavils SECT XXIV The great incouragement we have to do so BY following the Scriptures then we follow the surest Guide by their own confession For first by following the Scriptures we are certainly led by God but by following the Church we are only led by Men. And consequently the Faith we build upon the Scriptures is a Divine Faith but the Faith we build upon the authority of the Church meerly can be no more than humane For the Scriptures are fully and amply proved to be of Divine Authority by all those Arguments which are alledged in the Third Book of this Work the like to which cannot be produced to prove the infallible authority of the Church Which cannot so much as pretend that God hath bid us believe it but by sending us to the Holy Scriptures from whence it derives all its Authority Which is the second thing to be considered and here I will take the liberty to transcribe part of the discourse of a great Man on this Subject with some Additions that by following the Scriptures we follow that which they themselves are forced to follow as was noted before and on which they intirely depend for the proof of their own authority on which they would have us intirely depend Who have reason rather to rely on that which they rely and in so doing tacitely confess the Scriptures are of greatest authority and that they are surer of their Truth than of the Churches Infallibility And Thirdly by following the Scriptures we follow that which must be true if their Church which they would have us follow have any truth in it for their Church cannot but give attestation to them whereas if we follow their Church we must follow that which