Читать книгу The Truth of the Christian Religion with Jean Le Clerc's Notes and Additions - Hugo Grotius - Страница 20
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Sect. I. That the Christian Religion is true.
The Design then of this second Book (after having put up our Petitions to Christ the King of Heaven, that he would afford us such Assistances of his holy Spirit, as may render us sufficient for so great a Business) is not to treat particularly of all the Opinions in Christianity; but only to show that the Christian Religion it self is most true and certain; which we attempt thus.
Sect. II. The Proof that there was such a Person as Jesus.
That Jesus of Nazareth formerly lived in Judaea in the Reign of Tiberius the Roman Emperor, is constantly acknowledged, not only by Christians dispersed all over the World, but also by all the Jews which now are, or have ever wrote since that time; the same is also testified by Heathens, that is, such as did not write either of the Jewish, or of the Christian Religion, (a) Suetonius, (b) <88> Tacitus, (c) Pliny the Younger, and many after these.
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That he died an ignominious Death.
That the same Jesus was crucified by Pontius Pilate, the President of Judaea, is acknowledged by all the same Christians, notwithstanding it might seem dishonourable to them who worship such a <89> Lord. (a) It is also acknowledged by the Jews, though they are not ignorant how much they lie under the Displeasure of the Christians, under whose Government they every where live, upon this Account, because their Ancestors were the Cause of Pilate’s doing it. Likewise the Heathen Writers we mentioned, have recorded the same to Posterity; (b) and a long Time after, the Acts of Pilate were extant, to which the Christians sometimes appealed. Neither did Julian, or other Opposers of Christianity, ever call it in Question. So that no History can be imagined more certain than this; which is confirmed by the Testimonies, I don’t say of so many Men, but of so many People, which differed from each other. (c) Notwithstanding
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which we find Him worshipped as Lord, throughout the most distant Countries of the World.
Sect. III. And yet, after his Death, was worshipped by wise Men.
And that, not only in our Age, or those immediately foregoing; but also even in the first, the Age next to that in which it was done, in the Reign of the Emperor Nero; at which time the forementioned Tacitus, and others attest, that very many were punished because they professed the Worship of Christ. <90>
Sect. IV. The Cause of which could be no other, but those Miracles which were done by him.
And there were always very many amongst the Worshippers of Christ, who were Men of good Judgment, and of no small Learning; such as (not to mention Jews) (a) Sergius the President of Cyprus, (b) Dionysius the Areopagite, (c) Polycarp, (d) Justin, (e) Irenaeus, (f) Athenagoras, (g) Origen, (h) Tertullian, (i) Clemens Alexandrinus, and others: Who being
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such Men; why they should themselves be Worshippers of a Man that was put to an ignominious Death, especially when almost all of them were brought up in other Religions, and there was neither Honour nor Profit to be had by the Christian Religion: Why, I say, they should do thus, there can be no Reason given but this one, that upon a diligent enquiry, such as becomes prudent Men to make in a matter of the highest Concern to them, they found that the Report which was spread abroad concerning the Miracles that were done by him, was true, and founded upon sufficient Testi-<91>mony: Such as healing sore Diseases, and those of a long Continuance, only by a Word, and this publickly; restoring Sight to him that was born blind; increasing Bread for the feeding of many thousands, who were all Witnesses of it; restoring the Dead to Life again, and many other such like.
Sect. V. Which Miracles cannot be ascribed to any Natural or Diabolical Power, but must be from God.
Which Report had so certain and undoubted a Foundation, that neither (a) Celsus, nor (b) Julian, when they wrote against the Christians, dared to deny that some Miracles were done by Christ; (c) the Hebrews also confess it openly in the Books of the Talmud. That they were not performed by any natural Power, sufficiently appears from hence, that they are called Wonders or Miracles; nor can it ever be, that grievous Distempers should be healed immediately, only by a Word speaking, or a Touch, by the Power of Nature. If those Works could have been accounted for by any natural Efficacy, it would have been said so at first by those, who either professed themselves Enemies of Christ when he was upon Earth, or of his Gospel. By the like Argument we gather, that they were not juggling
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Tricks, because very many of the Works were done openly, (a) the People looking on; and <92> amongst the People many learned Men, who bore no good Will to Christ, who observed all his Works. To which we may add, that the like Works were often repeated, and the Effects were not of a short Continuance, but lasting. All which rightly considered, as it ought to be, it will plainly follow, according to the Jews own Confession, that these Works were done by some Power more than humane, that is, by some good or bad Spirit: That these Works were not the Effects of any bad Spirit, is from hence evident, that this Doctrine of Christ, for the Proof of which these Works were performed, was opposite to those evil Spirits: For it forbids the Worship of evil Spirits; it draws Men off from all Immorality, in which such Spirits delight. It appears also from the things themselves, that wherever this Doctrine has been received, the Worship of Daemons and (b) Magical Arts have ceased; and the one God has been worshipped, with an Abhorrence of Daemons; whose Strength and Power (c) Porphyry acknowledges were broken upon the coming of Christ. And it is not at all credible, that any evil Spirits should be so imprudent, as to do those things, and that very often, from which no Honour or Advantage could arise to them, but on the contrary, great Loss and Disgrace. Neither is it any way consistent with the Goodness or Wisdom of God, that he should be thought to suffer Men, who were free from all wicked Designs, and who feared him, to be de-<93>ceived by the Cunning of Devils; and such were the first Disciples of Christ, as is manifest from their unblameable Life, and their suffering very many Calamities for Conscience-sake. If any one should say, that these Works were done by good Beings, who yet are inferior to God; this is to confess, that they were well-pleasing to God, and redounded to his Honour; because good Beings do nothing but what is acceptable to God, and for his Glory. Not to mention, that some of the Works of Christ were such as seem to declare
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God himself to be the Author of them, such as the raising more than one of those that were dead, to Life. Moreover, God neither does, nor suffers Miracles to be done, without a Reason; for it does not become a wise Lawgiver to depart from his Laws, without a Reason, and that a weighty one. Now no other Reason can be given, why these things were done, but that which is alledged by Christ, viz. (a) to give Credit to his Doctrine; nor could they who beheld them, conceive any other Reason in their Minds: Amongst whom, since there were many of a pious Disposition, as was said before, it would be prophane to think God should do them to impose upon such. And this was the sole Reason why many of the Jews, who lived near the time of Jesus, (b) who yet could <94> not be brought to depart from any thing of the Law given by Moses, (such as they who were called Nazarens and Ebionites,) nevertheless owned Jesus to be a Teacher sent from Heaven.
Sect. VI. The Resurrection of Christ proved from credible Testimony.
Christ’s coming to Life again in a wonderful Manner, after his Crucifixion, Death and Burial, affords us no less good an Argument for those Miracles that were done by him. For the Christians of all times and places, assert this not only for a Truth, but as the principal Foundation of their
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Faith: Which could not be, unless they who first taught the Christian Faith, had fully persuaded their Hearers, that the thing did come to pass. Now they could not fully persuade Men of any Judgment of this, unless they affirmed themselves to be Eye-witnesses of it; for without such an Affirmation, no Man in his Senses would have believed them, especially at that time when such a Belief was attended with so many Evils and Dangers. That this was affirmed by them with great Constancy, their own Books, (a) and the Books <95> of others, tell us; nay, it appears from those Books, that they appealed to (b) five hundred Witnesses, who saw Jesus after he was risen from the Dead. Now it is not usual for those that speak Untruths, to appeal to so many Witnesses. Nor is it possible so many Men should agree to bear a false Testimony. And if there had been no other Witnesses, but those twelve known first Propagators of the Christian Doctrine, it had been sufficient. No Body has any ill Design for nothing. They could not hope for any Honour from saying what was not true, because all the Honours were in the Power of the Heathens and Jews, by whom they were reproached and contemptuously treated: Nor for Riches, because, on the contrary, this Profession was often attended with the Loss of their Goods, if they had any; and if it had been otherwise, yet the Gospel could not have been taught by them, but with the Neglect of their temporal Goods. Nor could any other Advantages of this Life provoke them to speak a Falsity, when the very preaching of the Gospel exposed them to Hardship, to Hunger and Thirst, to Stripes and Imprisonment. Fame amongst themselves only was not so great, that for the sake thereof, Men of upright Intentions, whose Lives and Tenets were free from Pride and Ambition, should undergo so many Evils. Nor had they any Ground to hope, that their Opinion, which was so repugnant to Nature, (which is wholly bent upon its own <96> Advantages,)
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and to the Authority which every where governed, could make so great a Progress, but from a Divine Promise. Further, they could not promise to themselves that this Fame, whatever it was, would be lasting, because, (God on purpose concealing his Intention in this Matter from them) they expected that (a) the End of the whole World was just at hand, as is plain from their own Writings, and those of the Christians that came after them. It remains therefore, that they must be said to have uttered a Falsity, for the sake of defending their Religion; which, if we consider the thing aright, can never be said of them; for either they believed from their Heart that their Religion was true, or they did not believe it. If they had not believed it to have been the best, they would never have chosen it from all other Religions, which were more safe and honourable. Nay, though they believed it to be true, they would not have made Profession of it, unless they had believed such a Profession necessary; especially when they could easily foresee, and they quickly learnt by experience, that such a Profession would be attended with the Death of a vast Number; and they would have been guilty of the highest Wickedness, to have given such Occasion, without a just Reason. If they believed their Religion to be true, nay, that it was the best, and ought to be professed by all means, and this after the Death of their Master; it was impossible this should be, if their Master’s Promise concerning his Resurrection had failed <97> them; (b) for this had been sufficient to any Man in his Senses to have overthrown that Belief which he had before entertained. Again, all Religion, but particularly the Christian Religion, forbids (c) Lying and False Witness, especially in Divine Matters: They could not therefore be moved to tell a Lye, out of Love to Religion, especially such a Religion. To all which may be added, that they were Men who led such a Life, as was not blamed even by their Adversaries; and who had no Objection made
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against them, (a) but only their Simplicity, the Nature of which is the most distant that can be from forging a Lie. And there was none of them who did not undergo even the most grievous things, for their Profession of the Resurrection of Jesus. Many of them endured the most exquisite Death for this Testimony. Now, suppose it possible that any Man in his Wits could undergo such things for an Opinion he had entertained in his Mind; yet for a Falsity, and which is known to be a Falsity; that not only one Man, but very many, should be willing to endure such Hardships, is a thing plainly incredible. And that they were not mad, both their Lives and their Writings sufficiently testify. What has been said of these first, the same may also be said of Paul, (b) who openly declared that he saw <98> Christ reigning in Heaven, (c) and he did not want the Learning of the Jews, but had great Prospect of Honour, if he had trod in the Paths of his Fathers. But on the contrary, he thought it his Duty for this Profession, to expose himself to the Hatred of his Relations; and to undertake difficult, dangerous and troublesome Voyages all over the World, and at last to suffer an ignominious Death.
Sect. VII. The Objection drawn from the seeming Impossibility of a Resurrection, answered.
Indeed, no Body can withstand the Credibility of so many and so great Testimonies, without saying that a thing of this Nature is impossible to be, such as we say all things that imply a Contradiction are. (d) But this
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cannot be said of it. It <99> might indeed, if any one should affirm, that the same Person was alive and dead at the same time: But that a dead Man should be restored to Life, by the Power of him who first gave Life to Man, (a) there is no Reason why this should be thought impossible. Neither did wise Men believe it to be impossible: For Plato relates it of (b) Er the Armenian; (c) Heraclides Ponticus, of a certain Woman; (d) Herodotus, of Aristaeus; and (e) Plu-<100>tarch, out of another; which, whether they were true or false, shows the Opinion of learned Men, concerning the Possibility of the thing.
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The Truth of Jesus’s Doctrine proved from his Resurrection.
If it be not impossible that Christ should return to Life again, and if it be proved from sufficient Testimonies, such as convinced (a) Bechai a Teacher of the Jews, so far as to acknowledge the Truth of it; and Christ himself (as both his own Disciples and Strangers confess) declared a new Doctrine as by a Divine Command: it will certainly follow that this Doctrine is true; because it is repugnant to the Justice and Wisdom of God to bestow such Endowments upon him who had been guilty of a Falsity in a Matter of so great Moment. Especially when he had before his Death declared to his Disciples that he should die, and what Manner of Death; and that he should return to Life again; (b) and that these things should therefore come to pass, that they might confirm the Truth of his Doctrine.
Sect. VIII. That the Christian Religion exceeds all others.
These Arguments are drawn from Matters of Fact; we come now to those which are drawn from the Nature of the Doctrine. Certainly all manner of Worship of God must be rejected; (which can never enter into any Man’s Mind, <101> who has any Sense of the Existence of God, and of his Government of the Creation; and who considers the Excellency of Man’s Understanding, and the Power of chusing moral Good or Evil, with which he is endued, and consequently that the Cause, as of Reward, so of Punishment, is in himself;) or else he must receive this Religion, not only upon the Testimony of the Facts, which we have now treated of; but likewise for the sake of those Things that are intrinsical in Religion; since there cannot be Any produced, in any Age or Nation, whose Rewards are more excellent, or whose Precepts are more perfect, or the Method in which it was commanded to be propagated, more wonderful.
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Sect. IX. The Excellency of the Reward proposed.
To begin with the Reward, that is, with the End proposed to Man; because, as we are used to say, that which is the Last in Execution, is the First in Intention; (a) Moses, in his Institution of the Jewish Religion, if we regard the express Condition of the Law, made no Promises beyond the good Things of this Life; such as a fruitful Land, abundance of Riches, Victory over their Enemies, long Life and Health, and Hope of their Posterities surviving them. And if there be any thing more, it is only obscurely hinted, and must be collected from wise and strong Arguing; Which is the Reason why many who professed to follow the Law of Moses ((b) as the Sadducees) cast off all <102> Hope of enjoying any Good after this Life. The Greeks, who derived their Learning from the Chaldeans and Egyptians, and who had some Hope of another Life after this, (c) spoke very doubtfully concerning it, as is evident (d) from the Disputes of Socrates, and from the Writings of (e) Tully, (f) Seneca, (g) and others.
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And tho’ they searched <103> diligently for Arguments to prove it, they could offer nothing of Certainty. For those which they alledge, (a) hold generally as strong for Beasts as they do for Men. Which when some of them considered, it is no wonder, that they imagined that Souls (b) passed out of Men into Beasts, and out of Beasts into Men. Again, because this could not be proved by any Testimonies, nor by any certain Arguments, and yet it could not be denied but that there must be some End proposed for Man; therefore others were led to say, (c) that Virtue was its own Reward, and that a wise Man was very happy, though in Phalaris’s Bull. But others disliked this, and not without Reason; for they saw very well, that Happiness, especially in the highest Degree (unless we regard only the Sound of Words, without any Meaning) could not (d) consist in that which is <104> attended with Danger, Loss, Torment, and Death: And therefore they placed the chief Good and End of Man, in sensual Pleasure. And this Opinion likewise was solidly confuted by very many, as a Thing which overthrew all Virtue, the Seeds of which are planted
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in the Mind; and degraded Man, who was made for nobler Purposes, to the Rank of Brute Creatures, who look no further than the Earth. In so many Doubts and Uncertainties did Mankind at that time wander, till Christ discovered the true Knowledge of their End, promising to his Disciples and Followers another Life after this, in which there should be no more Death, Pain, or Sorrow, but accompanied with the highest Joy; And this not only to one Part of Man, that is, his Soul, of whose Happiness after this Life there was some Hope, partly from Conjecture, and partly from Tradition; but also to the Body, and that very justly, that the Body which oftentimes ought to endure great Losses, Torments and Death, for the sake of the Divine Law, might not go without a Recompense. And the Joys which are promised, are not such mean Things (a) as those Feasts, which the duller Jews hoped for after this Life, (b) and the Embraces which the Mahometans promise to themselves; for these are only proper Remedies for the Mortality of this frail Life; the former for the Preservation of particular Animals, and the latter for the Continuance of their Species: But the Body will be in a perpetual Vigour, and its Brightness will exceed the Stars. The Mind will have a <105> Knowledge of God, and of Divine Providence, and of whatever is now hidden from it, without any Mistake: The Will will be calm, employed in Wonder and Praises, in beholding God; in a Word, all Things will be much greater and better, than can be conceived by comparing them with the greatest and best here.
Besides the Objection which we have now answered, it is commonly alledged, that the Bodies of Men, after their Dissolution, cannot be restored to the same Frame again; but this is said without the least
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Foundation. (a) For most Philosophers agree, that tho’ the Things be never so much changed, the Matter of them still remains capable of being formed into different Shapes; and who will affirm, that God does not know in what Places, tho’ never so far distant, the Parts of that Matter are, which goes to the making up of a humane <106> Body? Or, that he has not Power to bring them back, and reunite them? And do the same in the Universe, that we see Chymists do in their Furnaces and Vessels, collect those Particles which are of the same Kind, tho’ separated from one another. And there are Examples in Nature, which show, that though the Shape of Things be never so much changed, yet the Things themselves return to their original Form; as in Seeds of Trees and Plants. Neither is that Knot which is objected by so many, such as cannot be loosed; viz. concerning humane Bodies passing into Nourishment of wild Beasts and Cattle; who, after they are thus fed, are eaten again by Men. For the greatest Part of what is eaten by us, is not converted into any Part of our Body, but goes into Excrements or Superfluities, such as Spittle and Choler: And much of that which has Nourishment in it, is consumed by Diseases, internal Heat, and the ambient Air. Which being thus; God, who takes such Care of all Kinds even of dumb Creatures, may have such a particular Regard to humane Bodies, that if any Part of them should come to be Food for other Men, it should no more be converted into their Substance, than Poison or Physick is; and so much the rather, because human Flesh was not given to be Food for Men. And, if it were otherwise; and that something which does not belong to the latter Body, must be
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taken from it; this will not make it a different Body; (a) for there happens a <107> greater change of its Particles in this Life: (b) Nay, <108> a Butterfly is contained in a Worm; and the Substance of Herbs or of Wine, (c) in some very little Thing, from whence they are again restored to
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their true Bigness. Certainly, since these, and many other such like Suppositions, may be made without any Absurdity; there is no Reason why the restoring of a Body, after it is dissolved, should be reckoned amongst the Things that are impossible: Especially since learned Men, (a) such as Zoroaster among the Chaldaeans, (b) almost all the Stoicks, <109> (c) and Theopompus among the Peripateticks, believed that it could be, and that it would be.
Sect. XI. The exceeding Purity of its Precepts; with respect to the Worship of God.
Another Thing, in which the Christian Religion exceeds all other Religions, that ever were, are, or can be imagined; is the exceeding Purity and Holiness of its Precepts, both in those Things which concern the Worship of God, and also in all other Particulars. The Rites of the Heathens, almost all over the World, were full of Cruelty; (d) as Porphyry has largely shown; and as we are convinced by those in our Age, who have sailed to
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those Places. For it is an established Principle, almost every where, that the Gods are to be pacified with humane Blood; which Custom neither the Greek Learning, nor the Roman Laws, abolished: As appears from what we read concerning (a) Sacrifices offered up to Bacchus Omesta, amongst the Greeks; concerning a Grecian Man and a Grecian Woman, and concerning (b) a Man and Wo-<110>man amongst the Gauls, that were sacrificed to Jupiter Latialis. And the most holy Mysteries both of Ceres, and of Bacchus, were full of Lewdness; as was plain, when once the Secrets of their Religion began to be publickly discovered; as is at large declared by (c) Clemens Alexandrinus, (d) and others. And there was such Sights shown upon those Days, that were consecrated to the Honour of their Gods; that (e) Cato was ashamed to be present at them. In the Jewish Religion indeed there was nothing unlawful or immoral; but to prevent that People, (f) who were prone to Idolatry, from re-<111>volting from the
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true Religion, it was burthened with many Precepts, concerning Things that were in themselves neither good nor bad: Such as the Sacrifices of Beasts, Circumcision, strict Rest on the Sabbath Day, and the forbidding many sorts of Meats; some of which the Mahometans have borrowed, and added to them a Prohibition of Wine. But the Christian Religion teaches us to worship God, who is a most holy Being, (a) with a pure Mind, (b) and with such Actions as are in their own Nature virtuous, if they had not been commanded. Thus it does not bid us to (c) circumcise our Flesh, but our Desires and Affections; not to abstain (d) from all sorts of Works, but only from all such as are unlawful: Not to offer the Blood and Fat of Beasts in Sacrifice to God; but, if there be a just Occasion, (e) to offer our own Blood for a Testimony of the Truth; And (f) whatever Share of our Goods we give to the Poor, we are to look upon as given to God: Not to forbear certain Kinds of Meat or Drink, (g) but to use both of them with such Temperance as may most secure our Health; (h) and sometimes by Fasting to render our Bodies more subservient to the Mind, that it may with more Freedom advance it self towards <112> higher Objects. But the chief Part of Religion is every where declared to consist in such (i) a godly Faith, by which we may be framed to such (j) a sincere Obedience, as to (k) trust wholly upon God, and have (l) a firm Belief of his Promises; (m) whence arises Hope, (n) and a true Love both of God and of our
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Neighbour, which causes Obedience to his Commands; (a) not a servile Obedience proceeding from the Fear of Punishment, (b) but because it is well-pleasing to him, (c) and because he is our Father, (d) and Rewarder, out of his exceeding Goodness towards us. (e) And we are commanded to pray, not to obtain Riches or Honours, and such other Things, which many have desired to their own Hurt; but, in the first Place, for such Things as are for the Glory of God; and so much only for our selves, of those <113> perishable things, as Nature requires, permitting the rest to Divine Providence; being contented, which way soever they happen: But for those things that lead to Eternity, we are to pray with all Earnestness, viz. for Pardon of our past Sins, and for the Assistance of the Spirit for the future; that being established firmly against all Threats and Temptations, we may continue on in a godly Course. This is the Worship of God required by the Christian Religion, than which certainly nothing can be conceived more worthy of him.
The Duties towards our Neighbour, required of us, are also of the like sort. The Mahometan Religion, which was bred in Arms, breathes nothing else; and is propagated by such Means only. (f) Thus Aristotle takes
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notice of, and blames the Laws of the Laconians (which were so highly commended above any other in Greece, even by the Oracle of Apollo,) because they tended directly to Force of Arms. But the same Philosopher affirms, that War against Barbarians was lawful; whereas the contrary is true amongst Men, who <114> were designed by Nature for Friendship and Society. (a) For what greater Iniquity can there be, than to punish single Murders; but expose to publick View, in their Triumphs, whole Nations they had slain, as a glorious Exploit? And yet that most celebrated City of Rome, how did it procure that Title, but by Wars, and those (b) many times very unjust; as they themselves confess concerning (c) the Wars against Sardinia (d) and Cyprus? And in general, as the most famous Compilers of Annals have related, very many Nations did not account it infamous, (e) to commit Robberies out of <115> their own Bounds.
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(a) Executing of Revenge, is by Aristotle and Cicero, made a Part of Virtue. (b) The Gladiators tearing one another to pieces, was one of the publick Entertainments amongst the Heathens; (c) and to expose their Children <116> was a daily Practice. The Hebrews indeed had a better Law, a more holy Discipline; but yet there were some things overlooked or allowed in that People, whose Passion was ungovernable; (d) such as the giving up to their Power seven Nations, though indeed they deserved it: With which they not being contented, (e) persecuted with cruel Hatred, all that differed from them; (f) the Marks of which remain even to this
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Day, in their Prayers uttered against Christians: And the Law itself allowed a Man (a) to revenge an Injury by the Punishments of Retaliation, and that a Man-slayer might be killed by the private Hand of the next Relation. But the Law of Christ (b) forbids requiting any Injury that hath been done us, either by Word or Deed; lest by imitating that Malice we condemn in others, we should on the contrary approve it. It would have us do Good in the first Place, to those that are good; and then to the bad also, (c) after the Example of God, from whom we receive Gifts in common with all other Men; such as the Sun, the Stars, the Air, the Winds, and the Rain. <117>
Sect. XIII. About the Conjunction of Male and Female.
The Conjunction of Man and Woman, whereby Mankind is propagated, is a thing that highly deserves to be taken care of by Law; which that the Heathen neglected, is no wonder, when they relate (d) Stories of the
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Whoredoms and Adulteries of those Gods which they worshipped. And which is worse, (a) the Conjunction of Males with one another, is defended by the Examples of their Gods: In the Number of which, Ganymedes of old, (b) and Antinous afterwards were reckoned, upon this Account; which horrid Crime is also <118> often esteemed lawful amongst the Mahometans, Chinese, and other Nations. The Greek Philosophers seem to take great Pains (c) to put a virtuous Name upon a vicious thing. The most eminent of which same Greek Philosophers, (d) commending the Company of Women; what did they do else but turn a whole City into one common Stew, (e) when even Brute Creatures observe some sort of Conjugal League? How much more reasonable is it then, that Man, who is the most divine Creature, should not be born from an uncertain Original, whereby the mutual Affections betwixt Parents and <119> Children
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is destroyed? The Hebrew Law indeed forbad all Uncleanness, (a) but a Man was allowed to have more Wives than one at a time, and the Husband had a Power (b) to put away his Wife for any Cause whatsoever; which is the Custom at this Day among the Mahometans: And formerly the Greeks and Latins took so great a Liberty, that (c) the Laconians and Cato permitted others to have their Wives for a time. But the Law of Christ, which is most perfect, strikes at the very Root of Vice, and (d) accounts him guilty before God (who can see into and judge the Hearts of Men,) that lusts after, though he has not committed the Crime; or that attempts the Chastity of any Woman, or looks upon her with such Desires. And because all true Friendship is lasting, and not to be broke; he would, with very good Reason, have That to be so (e) which contains the Union of their Bodies, as well as the Agreement of their Minds; and which, without doubt, is more convenient for a right Education of their Children. Among the Heathen, some few Nations were content with one Wife, as the Germans and Romans; and in this they are (f) followed by the Christians: Namely, <120> that the Wife having resigned herself entirely to her Husband, may be (g) recompensed with a like Return;
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(a) that the Government of the Family may be better managed by one Governor, and that different Mothers might not bring a Disturbance in amongst the Children.
Sect. XIV. About the Use of temporal Goods.
To come now to the Use of those things which are commonly called Goods; we find Theft allowed by some heathen Nations, (b) as the Egyptians, (c) and Spartans; and they who did not allow it in private Persons, did scarce any thing else in the publick; as the Romans, of whom the Roman Orator said, (d) if every one should have his Due restored to him, they must go back to the very Cottages. Indeed, there was no such thing amongst the Hebrews; but they were permitted (e) to take <121> Usury of Strangers, that the Law might in some Measure be fitted to their Disposition; and therefore, amongst other things, (f) it promised Riches to them that obeyed it. But the Christian Law not only forbids (g) all kind of Injustice towards any Persons; but also forbids us (h) setting our Affections upon perishing things; because our Mind is of such a Nature that it cannot diligently attend to the Care of two things, each of which requires the whole Man, and which oftentimes draw him contrary ways: And besides, (i) Sollicitousness in procuring and preserving Riches, is attended with a certain Slavery and Uneasiness, which spoils that very Pleasure which is expected from Riches; (j) but Nature is satisfied with a very few things, and those such as can easily be procured, without any great
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Labour or Charge. And, if God has granted us something beyond this, we are not commanded to cast it into the Sea, (a) as some Philosophers imprudently did; nor to let it lie useless by us, nor yet to lavish it away: But out of it to supply the Wants of other Men, (b) either by giving (c) or lending to those that ask it; (d) as becomes those who believe themselves not to be Proprietors of these things, but only Stewards and Deputies of the Most High God their Parent; <122> for a Kindness well bestowed, (e) is a Treasure full of good Hope, against which neither the Wickedness of Thieves, nor Variety of Accidents, can prevail any thing. An admirable Example of which sincere and undissembled Charity, the first Christians afford us, when things were sent from so great a Distance as (f) Macedonia and Achaia, in order to supply the want of those in Palaestine; as if the whole World had been but one Family. And here this Caution is added also in the Law of Christ; (g) that no Hope of Recompence or Honour, ought to diminish from our Liberality; because, if we have regard to any thing else but God, (h) it takes away his Acceptance. And, lest any one should pretend, as is commonly done, to cloak his Sparingness, as if he were afraid he should want what he has, when he comes to be an old Man, or if any Misfortune should befal him; the Law promises, (i) that a particular Care shall be taken of those who keep these Precepts: And, that they may the more rely upon it, reminds them of (j) the remarkable Providence of God, in providing for wild Beasts and Cattle, in adorning Herbs and Flowers; and that it would be an unworthy thing in us, not to believe so good, so powerful a God, nor to trust him any further than we
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would do a bad Debtor, of whom we never think ourselves secure without a Pledge. <123>
Other Laws forbid Perjury; (a) but this would have us entirely to abstain from Oaths, except upon Necessity; and to have so great Regard to Truth in our common Conversation, (b) that there should be no need of requiring an Oath of us.
Sect. XVI. Concerning other Actions.
And indeed there is nothing excellent to be found in the Philosophick Writings of the Greeks, or in the Opinions of the Hebrews, or of any other Nation, which is not contained here, and moreover ratified by divine Authority. For instance; concerning (c) Modesty, (d) Temperance, (e) Goodness, (f) Moral Virtue, (g) Prudence, (h) the Duty of Governors and Subjects, (i) Parents and Children, (j) Masters and Servants, (k) Husbands and Wives; and particularly, abstaining from those Vices, which under a Shew of Virtue deceived many of the Greeks and Romans, viz. (l) the De-<124>sire of Honour and Glory. The Sum of it, is wonderful
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for its substantial Brevity; (a) that we should love God above all things, and our Neighbour as ourselves, that is, (b) we should do to others, as we would have them do to us. Perhaps some may object against what we have now said of the Excellency of Christ’s Commands; the great Difference of Opinions amongst Christians, from whence have arisen so many various Sects.
Sect. XVII. An Answer to the Objection, drawn from the many Controversies amongst Christians.
But the Answer to this is evident: There are scarce any Arts but the same thing happens to them, partly through the Weakness of human Nature, and partly because Men’s Judgment is hindered by Prejudices: But for the most part, this Variety of Opinions is limited within certain Bounds, in which Men are agreed; and whereby they determine Doubts: As in the Mathematicks, it is a Dispute whether the Circle can be squared or no; but whether, if you take Equals from Equals, the Remainder will be equal, this admits of no Dispute: And thus it is in natural Philosophy, Physick, and other Arts. So the Difference of Opinions that is amongst Christians, cannot hinder their Agreement in the principal things, that is, (c) those <125> Commands, by which we have now recommended the Christian Religion: And the Certainty of these appears from hence, that those who being highly enraged against one another, have sought for Matter of Disagreement, never ventured to go so far as to deny, that these were the Precepts of Christ; no, not even they who would not direct their Lives according to this Rule. And if any should attempt to contradict
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these, he ought to be looked upon to be like those Philosophers who denied that Snow was white. For as These were confuted by their Senses, so are They by the Consent of all Christian Nations, and by those Books which were wrote by the first Christians, and those after them, who were followed by Learned Men, and such who bore Testimony to the Faith of Christ by their Death. For that which all these acknowledge to be the Doctrine of Christ, ought to be accounted so by all fair and equal Judges; for the same Reason that we believe Plato, Xenophon, and other Disciples of Socrates, concerning the Opinions of Socrates; and the Schools of the Stoicks, for what Zeno delivered.
The third Thing wherein we said the Christian Religion exceeds all other Religions that are, or can be imagined, in the Manner in which it was delivered and propagated: In the Consideration of which Particular, the first Thing that offers it self, <126> is the Author of this Doctrine. The Authors of the Graecian Wisdom and Knowledge, themselves confessed that they alledged scarce any Thing for Certainty, because Truth was sunk, as it were, (a) to the Bottom of a Well; (b) and the Mind, as dim-sighted in regard to Divine Things, as the Eyes of an Owl in the Sunshine. Beside, there was hardly any of them but was addicted to (c) some particular Vice: Some were (d) Flatterers of Princes, others devoted to (e)
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the Embraces of Harlots, others to (a) snarling Impudence; and one great Argument of the Envy and Hatred they all had against one another, is their (b) quarrelling about <127> Words, or Things of no Moment; and as good an Argument of their Coldness and Indifferency in the Worship of God, did yet lay him aside, and paid Divine Worship to others whom they believed to be no Gods; (c) making that the Rule of their Religion, which was publickly received. And, as for the Reward of Piety, they could affirm nothing for certain; as appears from (d) the last Dispute of Socrates a little before his Death. Mahomet, the Author of that Religion, which has
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spread itself so far, (a) abandoned himself to Lust <128> all his Life long, which his Friends themselves do not deny. Neither did he give any Assurance whereby it might appear, that those Rewards he promised, which consisted in Feasts and Women, would ever really be; since they do not pretend to say, that he is restored to Life again in his Body; so far from that, that it now lies buried in Medina. But Moses, the Hebrew Lawgiver, was an excellent Person, however not entirely free from Faults; for with great Reluctance he would scarce (b) undertake an Embassy to the king of Egypt, though at the Command of God; and he discovered some (c) Distrust of God’s Promise concerning striking Water out of the Rock, as the Hebrews acknowledge. And he partook of scarce any of those Rewards which he promised to his People by the Law, (d) being driven to and fro in Desart Places by continual Tumults, (e) and never entering the happy Land. But Christ is described by his Disciples, (f) to be without any manner of Sin: (g) nor could he ever be proved to have committed any, by the Testimonies of others: And whatever he commanded others, (h) he performed himself; <129> for he faithfully fulfilled all Things that God commanded him; (i) he was most sincere in the whole Course of his Life; he was the (j) most patient of Injuries and Torments, as is evident from his Punishment on the Cross; he was so great a Lover of Mankind, of his Enemies, even of those by whom he was led to Death, (k) that he prayed to God for them. And the Reward that he promised to his Followers,
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he was possessed of himself, in a most eminent manner; as is declared and proved by certain Testimony. (a) Many saw, heard, and handled him after he was returned to Life again: (b) He was taken up into Heaven in the Sight of Twelve; And that he there obtained the highest Power, is manifest from hence; that he endued his Disciples with a (c) Power to speak those Languages which they had never learned; and (d) with other miraculous Gifts (e) as he promised them, when he departed from them: All which <130> put together show, that there is no reason to doubt of his Faithfulness, or of his Power to recompense us with that Reward he has promised. And hence it is we collect, that this Religion exceeds all others in this Particular also; that the Author of it performed himself, what he commanded; and was possessed of what he promised.
From the wonderful Propagation of this Religion.
We come now to the Effects of the Doctrine by him delivered; which indeed, if rightly considered, are such, that if God has any Regard or Care of humane Affairs, this Doctrine cannot possibly but be thought Divine. It was agreeable to Divine Providence, to cause That to spread the furthest which is in it self best. And this has happened to the Christian Religion, which, we our selves see, is taught all over Europe; (f) even the further Corners of the North not exempted; (g) and no less throughout,
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all Asia, (a) even in the Islands in the Sea belonging to it, (b) thro’ Egypt also (c) and Ethiopia, (d) and some other Parts of Africa, (e) and at last through America. Nor is this done <131> now only, but was so of old, as the History of all Ages testify, the Books of the Christians, and the Acts of Synods; and at this Day there is a Tradition preserved amongst the Barbarians, (f) of the Journies and Miracles of Thomas (g) and Andrew, and the other Apostles. And (h) Clemens, (i) Tertullian, <132> (j) and others have
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observed, how far the Name <133> of Christ was famous in their times amongst the Britains, Germans, and other distant Nations. What Religion is there that can compare with it, for the Extent of its Possession? If you answer, Heathenism: That indeed has but one Name, but is not one Religion: For they do not all worship the same thing; for some worship the Stars, others <134> the Elements, others Beasts, others things that have no Existence; neither are they governed by the same Law, nor under one common Master. The Jews indeed, though very much scattered, are but one Nation; however, their Religion has received no remarkable Increase since Christ: Nay, their own Law is made more known by the Christians than by themselves. Mahometanism is settled in very many Countries, but not alone; for the Christian Religion is cultivated in those same Countries, and in some Places by a greater Number: Whereas, on the contrary, there are no Mahometans to be found in many Parts where the Christian Religion is.
Considering the Weakness and Simplicity of those who taught it in the first Ages.
We come next to examine, in what manner the Christian Religion made such a Progress, that in this Particular also it may be compared with others. We see most Men are disposed to comply with the Examples of Kings and Rulers, especially if they be obliged to it by Law, or compelled by Force. To these the Religions of the Pagans, and that of the Mahometans, owe their Increase. But they who first taught the Christian Religion, were not only Men without any Authority, but of low Fortune, Fishers, Tent-makers, and the like: And yet by the Industry of these Men, that Doctrine, within thirty Years, or thereabouts, spread not only through (a) all Parts of the Roman Empire, but as far as the Parthians and Indians. And
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not only in the very Beginning, but for almost three hundred Years, by the Industry of private Persons, without any Threats, without any <135> Enticements, nay, opposed as much as possible by the Power of those who were in Authority, this Religion was propagated so far, that it became the greatest Part of the Roman Empire, (a) before Constantine professed Christianity. They among the Greeks who delivered Precepts of Morality, at the same time rendered themselves acceptable by other Arts; as the Platonicks, by the Study of Geometry; the Peripateticks, by the History of Plants and Animals; the Stoicks by Logical Subtilty; the Pythagoreans, by the Knowledge of Numbers and Harmony. Many of them were endued with admirable Eloquence, as Plato, Zenophon and Theophrastus. But the first Teachers of Christianity had no such Art. (b) Their Speech was very plain without any Enticements; they declared only the Precepts, Promises and Threats in bare Words; wherefore, since they had not in themselves any Power answerable to such a Progress, we must of Necessity allow that they were attended with Miracles; or that the secret Influence of God favoured their Undertaking, or both.
To which Consideration we may add this, that the Minds of those who embraced the Christian <136> Religion taught by these Men, were not entirely free and unprejudiced from any established Rule of Religion, and consequently very pliable; as they were who first embraced the Heathen Rites, and the Law of Mahomet: And much less were they prepared by any foregoing Institution; as the Hebrews were rendered fit for the Reception of the Law of Moses, by Circumcision, and the Knowledge of one
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God. But, on the contrary, their Minds were filled with Opinions, and had acquired Habits, which are a second Nature, repugnant to these new Instructions; having been educated and confirmed by the Authority of Laws, and of their Parents, in the Heathen Mysteries, and Jewish Rites. And besides this, there was another Obstacle as great, namely the most grievous Sufferings, which it was certain they who professed Christianity must endure, or be in fear of, upon that Account: For since such Sufferings are highly disagreeable to humane Nature, it follows, that those things which are the Cause of such Sufferings, cannot be received without great Difficulty. The Christians, for a long time, were kept out of all Places of Honour, and were moreover fined, had their Goods confiscated, and were banished: But these were small things; they were condemned to the Mines, had the most cruel Torments that it was possible to invent, inflicted upon them; and the Punishments of Death were so common, that the Writers of those times relate that no Famine, no Pestilence, no War, ever consumed more Men at a time. Neither were they the ordinary kinds of Death: (a) But burning of <137> them alive, crucifying them, and such like Punishments, which one cannot read or think of without the greatest Horror: And this Cruelty, which, without any long Interruption, and that not every where, continued in the Roman Empire almost till the time of Constantine, and in other Places longer; was so far from diminishing them, that on the contrary, their Blood was called the Seed of the Church, they so increased as they were cut off. Here therefore let us compare other Religions with Christianity. The Greeks and other Heathens, who are wont to magnify their own Matters, reckon a very few that suffered Death for their Opinions; some Indian Philosophers, Socrates, and not many more; and it can hardly be denied, but that in these famous Men, there was some Desire of transmitting their Fame to Posterity. But there were very many of the common People, scarce known to their Neighbours, among the Christians, who suffered Death for their Opinion; Women, Virgins, young Men, who had no Desire nor probable
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Hopes that their Name would continue; and indeed there are but a few whose Names remain in the Martyrologies, in comparison of the Number of them that suffered for this Cause, and are (a) reckoned only by the Heap. Further, very many of them might have escaped this Punishment by some small Dissimulation, such as throwing a little Frankincense upon the Altar; <138> which cannot be affirmed of them, who, whatever private Opinions they had in their Minds, yet in their outward Actions, conformed themselves to the Customs of the Vulgar. So that to suffer Death for the Honour of God, could scarce be allowed to any but the Jews and Christians; and not to the Jews after Christ’s time; and before, only to a very few, compared with the Christians; more of which suffered Punishment for the Law of Christ in one Province, than ever there did Jews; all whose Sufferings of this kind may almost be reduced to the times of Manesses and Antiochus. Wherefore, seeing the Christian Religion, in this particular also, infinitely exceeds others; it ought justly to be preferred before them. It must be inferred from such a Multitude of every Age and Sex, in so many different Places and Times, who refused not to die for this Religion; that there was some great Reason for such a constant Resolution, which cannot be imagined to be any other, but the Light of Truth, and the Spirit of God.
An Answer to those who require more and stronger Arguments.
If there be any one who is not satisfied with the Arguments hitherto alledged for the Truth of the Christian Religion, but desires more powerful ones; he ought to know, (b) that different things <139> must have
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different kinds of Proof; one sort in Mathematicks, another in the Properties of Bodies, another in doubtful Matters, and another in Matters of Fact. And we are to abide by that, whose Testimonies are void of all Suspicion: Which if it be not admitted, not only all History is of no further Use, and a great Part of Physick; but all that natural Affection, which is betwixt Parents and Children, is lost, (a) who can be known no other way. (b) And it is the Will of God, that those things which he would have us believe, so that that Faith should be accepted from us as Obedience, should not so evidently appear, as those things we perceive by our Senses, and by Demon-<140>stration; but only so far as is sufficient to procure the Belief, and persuade a Man of the thing, who is not obstinately bent against it: So that the Gospel is, as it were, a Touch-stone, to try Mens honest Dispositions by. For since those Arguments, which we have brought, have gained the Assent of so many good and wise Men; it is very manifest, that the Cause of Infidelity in others, is not from the
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want of Proof, but from hence, (a) that they would not have that seem true, which contradicts their Passions and Affections. It is a hard thing for them lightly to esteem of Honours and other Advantages; which they must do, if they would receive what is related concerning Christ, and for that Reason think themselves bound to obey the Precepts of Christ. And this is to be discovered by this one thing, that they receive many other historical Relations as true, the Truth of which is established only upon Authorities, of which there are no Marks remaining at this time: As there is in the History of Christ, partly by the Confession of the Jews, which are now left; partly by the Congregation of Christians, every where to be found; for which there must of Necessity have been some Cause. And since the long Continuance of the Christian Religion, and the Propagation of it so far, cannot be attributed to any human Power, it follows, that it must be attributed to Miracles: Or if any one should deny it to have been done by Miracles; this very thing, <141> that (b) it should without a Miracle gather so much Strength and Power, ought to be looked upon as greater than any Miracle. <142>
