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
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
lived in those times and was present when the things were done In like manner it ought to suffice us that whosoever wrote the Books we speak of both lived in the primitive Age and were endued with Apostolical gifts For if any body will say that these qualities might be feigned as the very Names might be in other Writings he says that which is not credible viz. that they who every where press the study of truth and piety would for no cause at all make themselves guilty of the crime of forgery which is not only detestable among all good Men but by the Roman Laws was to be punished with death SECT V. These Pen-men writ the Truth because they had certain knowledge of what they writ THIS therefore must be allowed that the Books of the new covenant were written by those Authors whose Names they bear or by such as bear sufficient witness of themselves To which if we farther add that they were also well acquainted with the matters whereof they wrote and had no purpose to lye or dissemble it will follow that the things which they committed to writing were both certain and true because every untruth proceeds either from ignorance or from a wicked desire to deceive As touching Matthew John Peter and Jude they were all of the society and fellowship of those Twelve whom Jesus did chuse to be witnesses of his Life and Doctrine so that they could not want notice of those things which they did relate The same may be said of James who was either an Apostle or as some think the next a-kin to Jesus and by the Apostles consecrated Bishop of Hierusalem Paul also could not erre through lack of knowledge about those Points which he professeth were revealed to him by Jesus himself reigning in Heaven nor could he or Luke either who was an inseparable companion to him in his travels be deceived about those things which were done by himself This Luke might easily know the certainty of those things which he writ concerning the life and death of Jesus For he was born in the places next adjoyning to Palestina through which Countrey when he travelled he saith he spake with such persons as were eye-witnesses of the things that were done For doubtless besides the Apostles with whom he had familiarity there lived many others at that time who had been cured by Jesus and had seen him both before his Death and after his Resurrection If we will give credit to Tacitus and Suetonius in those things which happened a long time before they were born because we are confident that they diligently enquired into the truth thereof how much more ought we to believe this Writer who saith that he received all the things which he relates from them that had seen the same It is credibly reported of Mark that he was a constant companion with Peter so that whatsoever he writ are to be lookt upon as dictated by Peter who could not be ignorant thereof Besides the same things that he writes are almost all extant in the Writings of the Apostles Neither could the Author of the Apocalypse be deceived or deluded in those Visions which he saith were sent unto him from Heaven Nor he that writ the Epistle to the Hebrews erre in those things which he professeth either to be inspired into him by the Spirit of God or else taught him by the Apostles SECT VI. As also because they would not lye THE other reason we spake of to prove the truth of the said Holy Writers because they had no will to tell an untruth is twisted with that which we handled above when in general we proved the truth of Christian Religion and of the history of the Resurrection of Christ Those that will accuse any Witnesses for the pravity of their will must produce something by which it may be thought credible their will might be diverted from uttering the truth but this cannot be averred of the said Authors For if any do object and say that they acted in their own cause and did their own business we must see why this should be thought their cause and interest Not that they might get any thing by it in this World or thereby avoid any danger when for the sake of this profession they both lost all the goods of this World and ventured upon all manner of dangers This therefore was not their cause and interest but only out of reverence to God which sure doth not perswade Men to lye especially in such a business whereupon depends the everlasting Salvation of Mankind Such an impious piece of villany we cannot believe they could be guilty of if we consider either their Doctrines every where most full of piety or their life which was never yet accused of any wicked deed no not by their greatest Enemies who objected nothing to them but their want of learning and unskilfulness which did not qualifie them sure for inventing falshoods And indeed if there had been the least spice as we speak of fraud and cheating in them they would not themselves have recorded their own faults and preserved the memory of them as of their all forsaking their Master when he was in danger and Peter's denial of him three times SECT VII A Confirmation of the Fidelity of these Authors from the Miracles which they wrought ON the other side God himself gave illustrious testimonies of their Fidelity by working wonders which either they or their Disciples with great boldness publickly avouched adding also the names of the persons places and other circumstances So that the truth or falshood of their assertion might easily have been discovered by the inquisition of the Magistrate Amongst which it is worthy our observation which they have most constantly delivered both concerning the use of Tongues which they had never learned among many thousand Men and their curing the diseases of the body upon a suddain in the sight of the People Neither were they any whit dismayed with fear either of the Jewish Magistrates of those times whom they knew to be most maliciously set against them or of the Romans who were far from having any good will to them and they were sure would lay hold on any thing on which they might ground a charge of their being inventors of a new Religion And yet neither Jews nor Pagans in the times immediately following durst ever deny that wonders were wrought by those Men. Yea the Miracles of Peter are mentioned by Phlegon in his Annals who lived under Adrian the Emperor Moreover the Christians themselves in those Books that contain a reason of their faith which they exhibited to the Emperors to the Senate and to the Governors do relate these things as most manifest and unquestionable truths yea they openly report that there continued a wonderful vertue of working strange effects at their Sepulchers for some Ages after their Death which if it had been false they knew that to their shame and punishment the Magistrates could have confuted
it very easily But there were such multitude of Miracles wrought at the Sepulchres I spoke of and so many Witnesses of them that they extorted even from Porphyry a confession of it 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 THESE things ought to suffice but there are other Arguments which we may heap upon these to prove the truth and fidelity of these Authors Writings For many things are therein foretold which were impossible for Men by their own power to know or bring to pass yet we see the truth thereof wonderfully confirmed by the event Thus it was foretold that this Religion should upon a sudden have a large and ample increase that it should continue for ever and though it were rejected by most of the Jews yet should it be imbraced by the Gentiles Thus likewise was foretold what hatred and spight the Jews would bear against them that professed this Religion and what grievous Persecutions they should undergo The siege also and destruction both of Hierusalem and of the Temple together with the miserable Calamities of the Jewish Nation SECT IX As also from God's care in preserving his People from false writings BESIDES this if it be granted that God out of his providence takes care of humane affairs specially such as belong to his honour and worship then it cannot be that he should suffer so great a multitude of Men who had no other design but to worship God after a holy manner to be cheated with lying Books And forasmuch as since the time that so many Sects have sprung up in Christianity there hath not been one that received not either all or the most of those Books excepting some few that contain no singular matter differing from the rest it is a great argument that no material thing could be objected against these writings specially since the said Sects were so partial and spitefully bent against each other that what one approved others rejected even for this reason because it was there approved SECT X. Answer to the Objection that divers Books were not received by all THERE were some indeed though very few among those that would be called Christians who rejected all those Books which they saw contradicted their peculiar Opinions Such for instance as out of hatred of the Jews reviled their God the Maker of the World and the Law which he had given them or on the other side such as for fear of the evils which Christians were to undergo chose to lurk and lye hid under the name of Jews who had liberty without any danger to profess their Religion But these very Men were renounced in those times by all other Christians throughout the World when as yet all that differed in their opinions with the safety of piety were tolerated by the order of the Apostles with great patience As for the former kind of these adulterate Christians I think they have been sufficiently confuted both by that which we have said before when we proved that there was but one only true God the sole framer of the whole World As also by those very Books which that they might have some semblance of Christians they did admit of specially the Gospel of Luke wherein is evidently shown that the same God whom Moses and the Hebrews worshipped was preached by Christ And the other sort we shall more fitly confute when we come to oppugne those that both are and would be called Jews For the present only this I say that their impudence is wonderful great who slight and extenuate the authority of Paul seeing there was not one of all the Apostles that founded and taught more Churches than he did and his Miracles were at that time reported to be exceeding numerous when as e're while we said there might easily have been trial and inquiry made of the truth of the matter If then it be true that he wrought wonders why may we not believe him concerning his Heavenly Visions and instruction received from Christ himself to whom if he was so dear it cannot be that he should teach any thing inglorious or ingrateful unto Christ as falsities or untruths would have been And as touching that particular which is the only thing whereof they accuse him namely his doctrine of the liberty and freedom which was purchased for the Hebrews from those Rites and Ceremonies that were formerly commanded them by MOSES He had no reason at all to teach it but only the truth of the thing which he asserted For he himself was both circumcised and did also of his own accord observe very many things which the Law enjoyned And then for the sake of the Christian Religion he both did more difficult and suffered harder things than the Law required or could be expected upon the account of the Law and taught also his Disciples to do and suffer the like Whence it appears that he uttered no flattering or enticing speeches unto his auditors who were taught in stead of the Sabbath to keep every day holy for divine worship and in stead of the little expences which the Law required to suffer the loss of all their goods and in stead of the bloud of Beasts to consecrate their own bloud unto God And further Paul himself plainly affirms that Peter John and James in token of their consent with him gave him the right hands of fellowship which he never durst have spoken if it had not been true because the same Men being then alive might have convicted him for a lyar These therefore of whom I have now spoken being excluded as scarce deserving the name of Christians the most manifest consent of so many Congregations of Christians who received these Books added to what hath been spoken of the Miracles which the Writers of them wrought and the singular care which God takes about matters of this kind ought to be sufficient to induce any indifferent Men to give credit thereunto specially considering that they are wont commonly to credit any other Books of History which have no such testimonies unless they see some plain reason to the contrary which cannot be said of any of those Books whereof we have spoken SECT XI Answer to an Objection that these Books seem to contain things impossible FOR if any body say that some things are related in these Books which are impossible to be done the Objection vanishes when we consider what hath been before discoursed that there are things which cannot indeed be done by Men but are possible with God such that is as include in themselves no repugnancy or contradiction as we speak and that in the number of such things are even those Miraculous Powers which we most of all admire and the recalling of the Dead to Life again SECT XII Or things contrary to Reason NEITHER are they to be more regarded who say that some doctrines are comprised in these Books which are disagreeing to right reason
and piety And that they might confirm this to be their sense of the Divinity they bid the Jesuites observe one part of the Altar in their Temple to be void of Images and to be hid in an obscure and dark place which they said was the proper seat of the most high God the Maker of Heaven and Earth who could not be represented in any form and shape and that the Images which stood about that place were the representations of their Intercessors with Him who having great power with the most high God did obtain many gifts and blessings for those that invocated them How this differs from the notions of the Roman Church I do not see unless it be in this that they have sometimes adventured to represent God himself in a shape Otherwise the worship is the very same the dead Men who are the objects of it only changed and may very well justifie us if we say and therein we speak very moderately that their worship is an Image at least of the ancient Idolatry And moves them to make the resemblance more perfect unto the very same rage and violence which was in the Pagans against all those that differ from them and cannot consent to worship God in that way prosecuting them with all manner of cruelty as if they were utter enemies of God and of all Religion By which we may certainly know that they are so far from being the only true Christians that they are a very degenerate part of Christs Church wanting that great mark of his faithful Disciples to love one another even as Christ loved us To which they are such strangers that quite contrary they not only hate and persecute but endeavour as I said to root out those from the face of the Earth who obediently believe all that they can find our Lord and his Apostles have delivered and profess they are ready with all their hearts to receive and do whatsoever any body can further teach them to be his mind Nay are very desirous and diligent to know it sparing no pains to understand the whole Truth as it is in Christ Jesus SECT XV. Answer to what they say about Miracles THEY pretend indeed abundance of Miracles wrought in their Church as a sufficient condemnation of those who obstinately refuse to invocate Saints to worship their Images and the consecrated Hoste to believe Purgatory and all other things for the proof of which these wonders are alledged But herein also they imitate the Pagans who were guilty of the like deceit and the same answer will serve here which Grotius gives there L. iv Sect. 8. in his confutation of the old Idolatry For First the wisest Men among them have rejected many of these Miracles as not supported by the testimony of any credible witnesses nay as plain fictions Others also of them which are pretended to be of better credit hapned in some private place in the night before one or two Persons whose eyes crafty Priests as he speaks might easily delude with false shows and counterfeit appearances of things And further there are others which only raise admiration among People ignorant of the nature of things and are no true miracles I deny not but there may have things been done among them which no humane power could effect by the strength of natural causes and yet no Divine that is omnipotent Power be needful to their production For those Spirits which are interposed between God and Man are able by their nimbleness cunning activity and strength to make such strange application of things very distant one to another as shall astonish the Spectators with wonderful effects But there is too great reason to think they are not good Spirits that do these feats because they revive hereby the ancient superstition or uphold the Image of it still in the Christian World to the great dishonour of our Saviour and the indangering the Souls of his People Who have been so far misled as not only to fancy great Virtue in the Images of the Saints and to cry up also some Images particularly of our Lady of Loretto for instance as indued with some singular power and vertue which is not to be found in others but to honour them so highly as for one Miracle said to be done by a Crucifix to report a hundred to be wrought at such or such a Shrine of hers It is very considerable also to omit the rest which he notes in the V. Book out of the Law of Moses that it supposes God might permit some wonders to be done only for their trial whether the People would persist in the worship of the true God which had been confirmed by undoubted and far greater and more numerous Miracles Read Deuteron xiii 1 2 3 c. This is excellently expressed and with advantage by a great Man of our own in these words or to this effect The Doctrine which we believe that is the Bible hath been confirmed as is confessed on all sides by innumerable supernatural and truly Divine Miracles and consequently the Doctrine of the Roman Church which in many points is plainly opposite to the Bible is condemned by them I mean the Miracles of Christ and his Apostles And therefore if any strange things have been done in that Church they prove nothing but the truth of Scripture which foretold that God's Providence permitting it and the wickedness of the World deserving it strange signs and wonders should be wrought to confirm false doctrine that they which love not the Truth might be given over to strong delusions So that now we have reason rather to suspect and be afraid of pretended Miracles as signs of false Doctrine than much to regard them as certain arguments of Truth Neither is it strange that God should permit some true wonders to be done to delude those who have forged so many wonders to deceive the World SECT XVI Answer to another Objection BUT it is not likely they say that Religion should be thus depraved in the Roman Church because their Ancestors were Men of greater vertue and honesty than to suffer the least alteration Which is the very thing that is alledged by the Jews why they should not believe our Saviour was unjustly condemned and his Religion rejected by their Priests and Elders as Grotius observes in the Vth. Book Out of which I might produce several things as I have done out of the foregoing to prove the vanity of the Romish Traditions as well as of the Jewish and show also how they have brought back Judaism in a great measure by the vast burden of Rites and Ceremonies wherewith they have incumbered Christian Religion But I shall wave all this because I would make this Book as short as the rest and only observe in answer to what was now pretended that whosoever shall consider as he speaks of the Ancestors of the Jews what kind of Men for several Ages sate in the Chair of Rome and how ignorant the People generally were he
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
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
from hence also that in the Conclusion of this Work of the Truth of Christian Religion he doth not interpret those words i. Hebr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense making a purgation or expiating our sins as Socinus doth but in the past time expiatis peccatis nostris having expiated or purged away our sins How they come to be otherwise Translated in his Annotations on that place put forth since his death I can give no Account And in like manner I suppose he satisfied another doubt about a passage in this Book which Sarravius desired him to resolve though I cannot find his Answer to it For he gives a punctual Answer afterward to a Question propounded by a Minister of Rouen who askt him where he had that of Rabbi Nechumias who made that publick Declaration mentioned in the Fifth Book Sect. 14. concerning the appearing of Christ 50. Years before our Saviour to this effect That the time which Daniel had prefixed for the coming of the Messiah could not be prolonged above those Fifty Years Which he tells Sarravius * Epist Claud. Sarrav p. 52. is to be found in the Talmud in the Title Sanhedrin as he remembred and he thought also in Abenada upon Daniel This was in the Year 1640. when he first put out this Book with Annotations containing the Testimonies of those Authors in words at length whom he had alledged but had forgotten it seems to set down where he had this passage of Rabbi Nechumias Nor is it now to be found among the Annotations and therefore they that next Print the Book so inlarged will do well to supply it from hence out of Sarravius Who was the first Person * Epist ad Gallos p. 460. to whom he made a present of it after it came out with the Addition of Testimonies desiring to be admonished by him if in the midst of much business any thing had escaped him which was less exactly spoken while he studied to serve the Christian cause To which He replies immediately That as he could not but esteem it a very great honour to be acknowledged and beloved by the Coryphaeus of all Learning both Sacred and profane so he esteemed this as a Golden Book wherein Grotius had joyned Learning together with Piety consulting that is the Disease of the Age to whose Palate Piety of it self had little savour And as for the immense collection of Testimonies then added he made it appear by them that in all his studies the glory of Christ had alway been before his eyes his holy diligence and industry having discovered so many and such things which had escaped the sagacious eyes of others And not long after he propounded some doubts according to his own desire and mentioned some exceptions as was noted before which some who had no good will to him took at this Golden Book as he again calls it and notwithstanding the harsh censures of some Learned Men this excellent Person still persisted in his high esteem of the worth of this Author and believed all unprejudiced Men would ever look upon him with great Veneration So he tells Salmasius Five Years after * Epist Claud. Sarrav p. 146. 1645 Whether they will or no Grotius will alway be accounted a great Man by you and me and by all that love Equity and Goodness for he is full of envy who denies due praises to such a Hero And a little while after hearing of the news of his death he most sadly bewails it * Ib. p. 171. as the extinction of the bright Star of that Age whose Name would be great as long as either Books or Learning were in honour And while he had breath he saith he would glory in this that he once had familiar acquaintance with a Man who was re nomine Magnus no less great indeed than his Name imported This affection he seems to have carried with him to his Grave and honoured his Memory at such a rate that in the Year 1648. he still says he was proud of the Friendship of that Man by whom to have been known was glorious and who would be reverenced in all future Ages In conclusion he calls him that Blessed Soul even after he himself had pronounced this sentence against Grotius * Ib. p. 196. that he favoured the Papists and not only yielded too much to them in his later Writings but expressed too much disaffection to the reformed in those Countries All this he candidly passed over with this censure * Ib. p. 146. He is the best Man who hath fewest faults for there is no body to be found without some And the same favourable judgment I suppose all serious and considering men will pass upon him now and not be hindred by any prejudices which may have been taken up against him among our selves from reaping that benefit which they may receive by reading this excellent Book Which I present again to the view of the English World and have in a manner made a new Translation of it the former which came out near 50. Years ago being so defective that there were few Paragraphs in it which stood not in need of some amendment and in a great number the sense was quite mistaken Who the Translator was I am ignorant but it is certain he either did not understand the Latine Tongue or did not attend to what he was about as appears by innumerable Instances But one may suffice in the Third Book Sect. 3. where he Translates altera Petri the one Epistle of Peter Besides there is plain Arianism in his Translation Book V. Sect. 21. for he says the Son was not uncreate as the Father is when in Grotius the words are the Son is not ingenitus unbegotten as the Father is Yet where the Translation was passable I have let it go as it was that I might not seem to be too curious a Censurer of other Mens labours And I have added such passages as were not there the Book it self having been inlarged by Grotius since that old English Translation I know not how necessary it might be at that time when it was first put into our Language but now I think nothing can be more And to make it of larger use I have added also a Seventh Book of my own In which out of those Principles chiefly which Grotius builds upon in his Six Books I have shown that Christian Religion hath suffered very much by the Church of Rome and that we need not go thither to be assured of the Truth of that Religion but shall be better informed in our own Church by the Holy Scriptures and such works as these I have not quoted all my Authors no more than Grotius did in the first Editions of his Book And it would have made the Work also too long I thought to Translate his Testimonies and add the like of my own Nor would it have been so useful to common Readers who do but perplex themselves