A treatise of the causes of incredulity wherein are examin'd the general motives and occasions which dispose unbelievers to reject the Christian religion : with two letters, containing a direct proof of the truth of Christianity / translated from the French of Monsieur Le Clerc.

CHAP. VII. That the Difficulties which may occur in the Christian Religion, ought not to make any doubt of the Truth thereof.

1. THE abovemention'd Difficulties ra∣ther concern some Modern Di∣vines than the Christian Religion, which

they explain or defend not so well as they should. But because there is no Science without some Difficulties, however it be understood; it must be confest that there are some in the Christian Religion: of which I speak in this Chapter, where∣with I shall conclude this Work. First I'll make some general Reflections upon the Difficulties which may occur in the Christian Theology; and then I'll alledg some particular Examples thereof, where∣by I'll shew, that they ought not to make any Body doubt of its Truth.

There may be two sorts of Difficulties in a Science; some of which don't shake its Principles; but others shew it is no Science at all, tho so call'd, but a Collection and a heap of ill-grounded Opinions and Conjectures. For Example; There are indeed some Difficulties in Geometry, but no Body doubts of the truth of its Prin∣ciples: The Reason of which is, because they are all grounded upon clear Proofs, and which can neither become obscure, nor doubtful. Whatever difficulty there may be, with respect to a Proposition fol∣lowing from those Principles, they don't change their Nature; and a Man is more apt to accuse himself of not understand∣ing Geometry well, than to doubt of it, because he can't resolve a Difficulty: or else they shew that the Proposition in question is of such a nature as not to be

fully resolv'd. On the contrary, there are some Difficulties rais'd against Judi∣ciary Astrology, which not only perplex those who are fond of it, but also are the Cause why all its Principles are look'd up∣on as false, and all that pretended Science as a heap of Chimerical Thoughts. The reason of that Difference is, because the Principles of Geometry are either meer Definitions, or Maxims clear of themselves, or demonstrated Propositions: whereas Ju∣diciary Astrology is only grounded upon false Suppositions. So that assoon as the Truths on which a Science is ground∣ed, have been demonstrated, and there is no fault in those Demonstrations; what∣ever Difficulty there may be in any Pro∣position drawn from them, we don't look upon that Science to be less certain.

Now to apply that Observation to the Christian Religion, and to the Difficulties which Unbelievers find in it; The first thing to be done, when any Objection is rais'd against Christianity, is to see whe∣ther that Objection directly shews that the Proofs thereof are false. Tho nothing could be answer'd to that Difficulty, if those that raise it can't reply to the di∣rect Proofs of Christianity, that Difficul∣ty does not weaken the strength of the Proofs; and all that can be said is, that the Objection is about a Thing which we do not well understand, or that the Chri∣stian

Theology is not perfectly known to us. Wherefore the Incredulous act not wisely, when they reject the Christian Re∣ligion, because of some Difficulties, tho they are not able to confute the Proofs on which it is establish'd. Now I maintain that there is no Difficulty can destroy those Proofs; and if Unbelievers will mind it, they may observe that most of their Ob∣jections have no relation to them.

That Observation is of very great mo∣ment, when the Question is about some Facts, which happen'd many Centuries ago, and are attested by some Historians, whose Knowledg and Sincerity have been well prov'd. Altho one may raise some Difficulties, with respect to some Circum∣stances, which can't be now easily resolv'd; yet if those Difficulties destroy not the direct Proofs we have of the sincerity of the Historians, and the exact know∣ledg they had of what they related, they ought not to make us doubt of the Truth of the History. To be able to answer all the Queries which may be made about a Relation, one should have been an Eye∣witness of whatever it contains: and a History can't be look'd upon as fabulous, because no Body can satisfy us now about it, if we have no reason to suspect the Hi∣storians from whom we have it, of want of Honesty or Knowledg. I could easily clear this Matter with some Instances;

but it would carry me too far.

To go on with the Comparison I us'd, two sorts of Objections may be rais'd a∣gainst such a Science as Geometry, and the Christian Theology. Some do only require the exact knowledg of two or three Propositions, to be fully resolv'd; and so they may be answer'd in few words. But others require a long Concatenation of many Propositions, depending one up∣on another; so that one can't be con∣vinc'd of the last, before he is sure of the Truth and Connexion of many others. In such a Case 'tis impossible to satisfy in few words, those to whom all those Pro∣positions, or the greatest part of them, are unknown; because they ought to ex∣amine them one after another.

Notwithstanding, it has been observ'd several times, that some Men who have some Difficulties about Religion, would have their Objections presently resolv'd, without having any regard to what I said; tho that Resolution necessarily supposes the knowledg of several other things, which they are ignorant of. Because 'tis impossible to satisfy them without instruct∣ing them in those things; and because they grow presently weary with a long Discourse, 'tis a difficult matter to make them sensible of their Mistake. Tho it be their Fault, if they retire without being well pleas'd with those to whom

they propos'd their Objections, seeing they would not hear them; they fancy they have forc'd them to be silent, or to speak of something else. 'Tis just as if a Man, altogether ignorant of Geometry, should hear another speak of Asymptot Lines, or that approach nearer and nearer in infinitum, without ever touching one another, and would know, in two or three words, how that can be. No Mathema∣tician could make him understand it in so short a time. If hereupon that Man should say, that there are very great Falsities in Geometry, and that that Science is not more certain than several others; what other Judgment could be made of him, but that he is the most unreasonable of all Men, seeing he would judg of a Thing, the Knowledg of which depends upon many more, without knowing them? The same may be said of those, who propose any difficulty about an Article of Religi∣on, which can't be understood without the help of some others, and are angry because they are not answer'd in a word.

Some who want not Wit, and doubt of the Christian Religion, or reject it because they find some Difficulties in it, do most times make a most unreasonable suppositi∣on, without being sensible of it, viz. That whatever they do not distinctly compre∣hend, is not true; as if Human Know∣ledg ought necessarily to comprehend

whatever exists, or is done in Nature. I could easily shew that there is an infinite number of things which our Knowledg can't attain to; but it will suffice to ob∣serve here, that the Principle of the Un∣believers, which I mention'd just now, is a meer Supposition they are pleas'd to make, because they imagine it raises them above what they are. I maintain that this Proposition can't be denied, viz. That there may really be some things, the Modus or Man∣ner of which Humane Nature can't know at present, tho it studies for it never so much. It ought to be observ'd that I do not say, there may be some things contrary to our distinct Notions, which is impossible; but only that it may be, we have not the Knowledg that is requir'd, or the Means of acquiring it, to know some things; which notwithstanding are not contrary to what we certainly know. 'Tis necessa∣ry to make that distinction, because seve∣ral People, who are not aware of it, con∣found things that are extreamly different. We cannot believe what is really contra∣ry to our clear Notions; but we believe an infinite number of things, tho we know not how they come to pass.

Most Unbelievers are commonly guilty of another Fault, which is less excusable than the former. Instead of being in such a Disposition as is necessary for such as seek after Truth, they act like Men who only

strive to get the better, without inquiring who is in the Right or in the Wrong. They wrangle as much as they can, and if those with whom they dispute, do it unsuccessfully, they'll be sure to take ad∣vantage of it, as if the Truth of the Christian Religion depended upon that. They will not shew those, who do not de∣fend Religion well, what Mistakes they are guilty of, but only labour to make advantage of it, that they may the more easily triumph over them.

But when the Question is concerning a thing of that nature, about which no Man can deceive others, without doing himself a greater prejudice: and when Truth is equally advantageous to every Body, Men should only labour to find it out, and instead of insulting those who can't shew the way to it, they should en∣deavour to put them in the right way. The Spirit of Dispute is altogether incon∣sistent with the search of Truth; and a Heathen Philosopher said well,† 1.1 That those who will rightly judg of Truth, ought to be Arbitrators, not Parties. Assoon as one has put on the Character of an Adver∣sary, he thinks no more of Truth, but of the Glory which may be gotten by tri∣umphing over him whom he has assault∣ed. He is only intent upon his Adversa∣ry's way of reasoning, to take him up up∣on all Occasions, but not to endeavour to

find out a better: He considers no longer the thing in question, as the subject of his Enquiry, but of his Censure: He views it on every side, to find fault with it, not to know what it is grounded upon. 'Tis certain that this is an ill disposition of Mind, and Unbelievers themselves cannot deny it.

After what has been said, 'tis no won∣der if Men, who shut their Eyes against the clear and beautiful part of the Christi∣an Religion, and only open them to see what's obscure and difficult in it, that they may find fault with something or o∣ther, should at last grow so conceited of their pretended Sagacity, as to be almost incurable. Such a Disposition is not at all agreeable to the love of Truth, which they profess, and can only serve to in∣crease one's Errors. And indeed what Truth can he find out, who only seeks an Occasion of disputing and overcoming? Truth, which often flies from those that seek it with Application, offers not it self to the sight of those that fly from it.

After those general Observations con∣cerning the Difficulties that are offer'd a∣gainst Religion, I must alledg some par∣ticular Examples of the chief Doctrines which Unbelievers are wont to assault. There is none they more frequently speak against, than what Christians believe con∣cerning the Creation of the World; and

it is of so great Moment, that it may be said this Doctrine being once well prov'd, 'tis no hard matter to get the rest admit∣ted; whereas if it remains doubtful, the other Doctrines of Religion will necessa∣rily be uncertain. All Revelation depends upon this, viz. That there is a God, who created Heaven and Earth: And he that begins not with that, can make no Pro∣gress in the Knowledg of Religion. So that it will be necessary to prove it in few words.

There are two sorts of Beings; some, call'd Spirits, Perceive, Will, Feel, and Reason; the other, who have no Under∣standing, are Extended, Divisible, and Solid, and are call'd Bodies. Those Spi∣rits and Bodies are variously modifi'd, as we see or know by Experience. This is all that we know in the World, besides God. The Christian Religion teaches us that those Spirits and Bodies, with all their Properties, had a Beginning, and that they were created by a Being, who has no Beginning. This is what Unbe∣lievers say they cannot apprehend, and it seems to them that every thing was al∣ways as it is now.

To know whether there is any appear∣ance of Truth in what they say, we must examin those two sorts of Beings, and see whether they contain any thing, where∣by we may suspect that they are Eternal.

As to Spirits, we only know our own Souls well, and Unbelievers acknowledg no other. Now I ask of them whether they perceive any thing in their Minds, which induces them to suspect that they are Eternal? 'Tis certain that there is no such thing, unless they will say that Igno∣rance and Weakness are Characters of E∣ternity. If we examin Bodies, which are inferior to Spirits, because they are with∣out Understanding, we shall see nothing in them neither, which may make one be∣lieve that they are Eternal.

There are but two things that can be consider'd in this latter kind of Beings, viz. Matter and Form; and if neither of them affords us any reason to believe that they have always been, we cannot affirm it. As for the Matter of Bodies, 'tis but a Substance Extended, Solid, Divisible, and capable of Motion, and all sorts of Fi∣gures. That collection of Qualities, which makes up the Essence of all Bodies, as far as it is known to us, contains nothing that looks like Eternity. The notion of this Property, however it be consider'd, cannot be found in that Collection. So that it cannot be affirm'd that the Matter of Bodies is Eternal.

All that can be said thereupon may be reduc'd to these two things. First, That one cannot conceive how meer Extension had a Beginning; because notwithstanding

all our endeavours to think upon the Time when God was alone, before Bodies were created, a simple and boundless Exten∣sion always offers it self to the Mind. But a meer Extension, in which we appre∣hend no Solidity, is not a Body; as it ap∣pears by the abovemention'd Definition of a Body. There is another manifest Proof of it, viz. because meer Extension is In∣divisible and Boundless, as we perceive it by trying to divide or put some bounds to it in our Mind; whereas all Bodies are Divisible, and continu'd within Bounds. So that all that could be concluded from thence, is, that the Place of Bodies is E∣ternal.

Secondly, Unbelievers say that they cannot apprehend how such a Substance as that of Bodies should be produc'd out of Nothing, as the Christians say. If to be created out of Nothing, signifi'd to have no preexistent Cause, and yet to begin to exist, I confess that would be altogether impossible. For supposing that nothing exists but a meer Extension, how can it be conceiv'd that a solid and divisible Sub∣stance should be form'd in it? One might as well apprehend that all sorts of Beasts, Plants and Minerals may spring forth out of the Air, without any Productive Cause. But to be created out of Nothing, signifies to have a Cause, which contains in a more excellent manner the Proprieties which we

see in the things created, besides an infi∣nite number of others; from which Cause the things created have their Existence, or by the Will whereof they begin actual∣ly to exist. There is nothing in all this that's contradictory; and if we do not clearly apprehend wherein the Action of the Cause, which creates out of nothing, consists, 'tis because the Nature of that Cause is not perfectly known to us.

To explain what I have said by an un∣deniable Example, no Man will deny that there is in Nature a Principle of Motion different from Matter, seeing we perceive that Matter moves not of it self. All that we perceive in it, is Mobility, but it cannot be said that we have any reason to believe that Matter moves and modifies it self. This being so, the immaterial Prin∣ciple of Motion, whatever it be, produces Motion in Matter out of nothing; that is to say, being able to move, without ha∣ving the imperfections of Actual Motion, he makes Motion to begin to exist in Mat∣ter, which before was in the state of Rest. This is a Fact which cannot be doubted of, seeing Motion exists, and Matter is not the Cause of it. But 'tis not known how a Being uncapable of Motion, seeing it is not Material, can produce it in Matter. If any one should say that Motion is Eter∣nal, because he can't apprehend how it can have a Beginning; he might be re∣ferr'd

to Experience, which teaches us that we move our Arms and Feet when we please, after they have been at rest, tho we don't know how it is done. I know some Philosophers say, that we only determin the Actual Motion of the Animal Spirits, which move our Members as many ways as we please. I will not here confute that Conjecture, (for 'tis only a meer Con∣jecture) but I maintain that 'tis as difficult a thing to apprehend that an immaterial Being determines a Motion a certain way, as to apprehend that he produces it anew. So that if those Philosophers may be al∣low'd to affirm the one; or if they can∣not deny it, tho they apprehend not how it comes to pass; it would be a great piece of Injustice to find fault with those that say there is an immaterial Principle which produc'd Motion in Matter, tho it is not known how he did it.

This being undeniable, I conclude from it, that tho I have no distinct Idea of the Manner after which God may have pro∣duc'd Bodies out of nothing, yet I can't deny it: especially if we observe in Mat∣ter no Character of Eternity, 'tis an ab∣surd thing even to suspect that it is Eter∣nal; and much more absurd still to find fault with Christian Divines, who say that it was created out of Nothing.

Tho nothing can hinder us from grounding the Creation of the World up∣on

that Foundation; yet it must be con∣fest that the Christian Religion, which was instituted for illiterate Men, as well as for Scholars, do's not necessarily sup∣pose these sorts of things which require a greater Meditation than the Vulgar is capable of. It's enough to apprehend that God imparted to Matter the Form it now has, to pay to him all the Duties which he requires from us in the Gospel. So that, without supposing what I have prov'd concerning the Creation of the Matter of Bodies, we must inquire whe∣ther there is any Reason to believe that the Form they have is Eternal.

There is nothing in the Form no more than in Matter, which can make us suspect, that the World, as it is now, never had a Beginning. Tho we have not seen the Formation of the great Bodies that sur∣round us, and not one Eye-witness has left a Relation of it; tho it seems that little or no sensible Alteration happens in the World in general; yet no Body can say for all that, that it has been the same from all Eternity; because the World might have been fram'd before there was any Man upon the Earth.

But besides, we cannot say that the Form of the World is Eternal, and consequent∣ly that Men, and other Animals (which make a part of it) have always been up∣on Earth; the perpetual Succession, which

we see in their Kinds, do's plainly teach us, that they had a Beginning. It can't be said that the Animals who live at pre∣sent, are born of their Fathers and Mothers, and These after the same manner, and so in infinitum, so as never to come to the first. The Reason of it is, because Beings that have a limited Duration, as that of every Generation is, cannot equal Eter∣nity by such a Duration: as a number of limited Measures, tho never so great, cannot be equal to an infinite Extension. Every Generation singly taken having had a Beginning, we must necessarily come to the Beginning of those Generations.

'Tis therefore manifest, that Men and Beasts began to exist upon Earth, and consequently that they were form'd by some Cause. Epicurus, who said that they were form'd by a fortuitous Concourse of Atoms, made more ridiculous Suppositi∣ons, and more absurd Conjectures, than what we find in the antient Fables. Hence it is that no body maintains his Hypothesis now. But others say, that whatever ex∣ists, is properly but one Being, that modi∣fi'd it self by a necessary Consequence from its Nature. If any body knew what they mean, or if they knew it themselves, they might be confuted; but an Opinion that is so absurd and nonsensical, tho it has the outward Appearance of a Geo∣metrical Order, can deceive no body but

those who will be deceiv'd, and are in∣clin'd to it from some other Reasons.

Wherefore seeing nothing can give a Beginning to it self, it must be confess'd that there is a Being more excellent than all Animals, who form'd them upon this Earth; and this is that Being which Chri∣stians call GOD: Thus they must of ne∣cessity acknowledg a God who has created us.

'Tis an easy thing to prove that he created the Sun and the Planets; because limited Periods, as those of the Planets are, can never exhaust Eternity, tho they be never so much multipli'd. So that we may very well say, that there is a Maker of Heaven and Earth; and no Objection can force us to renounce that Proposition, see∣ing we directly prove it by undeniable Arguments; and the Objections that may be oppos'd to them do not destroy them, and are but the natural Effects of our Ig∣norance.

They object, for example, That they cannot apprehend how God, who is sup∣pos'd to be immaterial, could create Bo∣dies out of nothing. None can give what he has not, say they; so that God being incorporeal, could not give to Bodies the Proprieties which they have. But it ought to be observ'd, that this very Argument will prove that there is no Motion in Na∣ture; for one may say, Matter has no

Motion of it self; and that which is im∣material has less still: None can give what he has not; wherefore Matter has no Motion. Let them try to answer this Argument, and the Answer, if it be good, will resolve the propos'd Objection against the Creation of Matter. It may be said, that God contains the real Proprieties of all Beings, but without having the Imper∣fections and Defects of them, seeing 'tis certain he has created them, and he is infinitely more perfect than all the Things to which he gave a Beginning. By this Argument we ascend from the Effects to the Cause, but we don't learn by it, nor by any other Argument, how the real Proprieties of Creatures are in God, nor how he made them to exist. The Fact is as certain as the Manner of it is above hu∣man Understanding, as well as the Origin of Motion, tho no body can doubt of its Existence.

There is another thing which the Incre∣dulous will not believe, viz. the Revela∣tion which we say is contain'd in the Old and New Testament. Whatever they say concerning Revelation in general, is grounded upon this Prejudice, viz. that they themselves having no Experience of a Revelation, they can't be perswaded that there has been any. But nothing can be weaker than Arguments grounded on∣ly upon our Ignorance, and which suppose

that what we know not is not true, as I have already observ'd. Those who deny Revelation, should either manifestly prove that God cannot reveal himself to his Creatures after an extraordinary manner, which no body will ever be able to prove, or find out in that Revelation some mani∣fest Characters of Falsity, which no body can shew in the Revelation of Holy Scrip∣ture.

This might be sufficient to stop the Mouths of Unbelievers; but their Re∣pugnancy to believe the Christian Religi∣on arising partly from their being igno∣rant of the History thereof, and not per∣ceiving how the Wisdom of God appears in it, I shall set down that History in a few Words.

Men knowing nothing but by Experi∣ence and Reflection; and Experience being slow, and Reflection often-times difficult, God shew'd them by some Revelations, from the Beginning of the World, what they ought to know concerning his Na∣ture, and the Worship he requir'd from them. Tho Moses has given us but a short Abridgment of the History of what past during above two thousand Years, before he receiv'd the Law of God; yet he mentions† 1.2 several Revelations, and every where supposes that they were very frequent, as all those who have read the Book of Genesis know very well. But it

appears that Men made not a very good Use of them. The Egyptians, one of the most antient and happy Nations in the World, were already in his time infected with a shameful Idolatry,* 1.3 which made them worship Beasts. The Cananeans were also Idolaters, as he says† 1.4 in many Places, and liv'd a very wicked Life. There is no likelihood that the other neighbouring Nations made a better Use of those antient Revelations, or the Light of Reason, which God has given to all Men.

So that there was not one Nation that could boast to have improv'd the Talents it receiv'd from Heaven, as it ought to do; and if God had given them up to their Darkness and Wickedness, none of them could have justly complain'd of him. Notwithstanding, to pass by the Nations whose History is not well known to us, God being mov'd with Compassion towards Men, would not permit that Ido∣latry and corrupt Manners should, as it were, overflow the whole World. He continu'd to reveal himself more particu∣larly to the Family of Abraham and his Posterity; and to make those Revelations more useful, and hinder them from being corrupted by the Mixture of the false Opi∣nions of other Nations, he order'd the Israelites to frame a Commonwealth by it self, and forbad them to converse much

with their Neighbours. To frame that Commonwealth, and enable it to main∣tain it self till he should think fit to call the other Nations to the same Knowledg the Hebrews had, he gave them some Laws, the Observation whereof he re∣quir'd under most severe Penalties. There are several things to be observ'd in those Laws, which may help us to see the Wis∣dom contain'd in them; but it will suffice to say that some of them are grounded upon the very Constitution of Nature and humane Society; so that all Nations are bound to observe them, at least in some measure, and that they cannot be violated without hurting the Society. They are call'd Moral Laws. The other do so con∣cern the Commonwealth of the Hebrews in particular, that other Men are not the worse for not observing them; and they are call'd Political Laws. Lastly, the other concern the Ceremonies which God would have to be observ'd in his Worship. They are stil'd Ceremonial Laws.

The first sort of Laws, as those which command to acknowledg a God, and to worship him, to honour our Parents, and to do to our Neighbour as we would be done by; that sort of Laws, I say, was approv'd by the wisest Heathen Legisla∣tors and Philosophers; and Jesus Christ has since confirm'd them. The necessity of those Laws can't be doubted of, seeing

they can't be neglected without feeling the dismal Effects of that Neglect; and seeing the Nature of humane Society ne∣cessarily requires the Observation of those Laws, it can't be doubted but that they are worthy of him to whom humane Na∣ture owes its Origin. Tho this is mani∣fest, it would be an easy thing to shew that several Nations had many Laws con∣trary to them, because the Interests and Passions of some private Men prevail'd above the publick Good. Lest therefore the Light that was contrary to those ill Customs should be wholly extinguish'd among Men, it was necessary that there should be at least one Nation upon Earth, in which good and sound Laws should be so clearly and undeniably establish'd, that no body could doubt of them. This we find among the Jews: God himself deli∣ver'd part of those Laws with his own Mouth, and acquainted them with the rest by a Prophet whom he authoriz'd with Miracles.

Those Laws are, as I said, equally ne∣cessary at all times, and in all places, in order to the Peace and Happiness of hu∣mane Society: but because it was necessa∣ry that the Commonwealth of the Jews should not be mix'd with other Nations, lest those Laws should be destroy'd, God gave them some other Laws accommoda∣ted to the Genius of that People, and to

their State in the Land of Canaan, which they were to possess. Such are the Poli∣tical and Ceremonial Laws; the chief Excellency of which consists in having no∣thing that is contrary to the Moral Laws and in being suted to the People who re∣ceiv'd them. One may easily perceive that the Political and Ceremonial Laws of Moses contain nothing that's contrary to the Moral ones: but to convince ones self that God could give no Laws more suta∣ble to the State and Genius of the Jews, one ought to have a competent Knowledg of the Manners of the Nations among which they had liv'd, and with which they were then surrounded. Those who have appli'd themselves to that Study, have found out that a great part of those Laws were like those of the neighbour∣ing Nations, and that they were also‖ 1.5 contrary to them in several things; so that it may be said that God, accommo∣dating himself to the Genius of the Israe∣lites, took care so to distinguish the Form of their Commonwealth and Worship, from that of their Neighbours, that it was impossible they should mix themselves with them, as long as they should observe those Laws. I will not come to the Par∣ticulars of those Facts, because I have treated of them at large in the Latin Book which I just now quoted in the Mar∣gin.

As God had settl'd those Laws chiefly by his Authority, or that of a Prophet authoriz'd with Miracles, so he still re∣quir'd the Observation of them, not only by the ordinary Magistrates who might themselves neglect them in time, but also by several Prophets whom he sent to the Jews from time to time to censure them for their Vices, and excite them to obey him by some Rewards and Punishments, which they preach'd in his Name.

All the Laws that have relation to a certain State of a Nation, which makes them useful and necessary, do evidently suppose that they are only good, as long as that State lasts; and such were the Po∣litical and Ceremonial Laws of the Jews. Notwithstanding the Law-giver, who would give no body an occasion of break∣ing his Laws, on pretence that they were no longer necessary, and so of overthrow∣ing the Commonwealth of the Jews before the time, speaks every-where of them as of eternal Laws. He kept to himself the Power of abrogating them when the time should come, lest the Jews should do it un∣seasonably, and atter a manner contrary to his Intention.

In the mean time the Prophets whom he sent to keep the Jews to their Duty, or to bring them to it, were order'd to say ma∣ny things, which by degrees dispos'd that People to what was to happen some time

or other, that is, to see themselves mix'd with all the other Nations, and to observe only such Laws as are of an eternal Use, and grounded on the Constitution of hu∣mane Nature. For example, Jeremiah was commanded to say to the Jews of his time;* 1.6 The Days come, saith the† 1.7 Crea∣tor, that I will make a new Covenant with the House of Israel, and with the House of Ju∣dah: not according to the Covenant which I made with their Fathers in the day that I took them by the Hand to bring them out of the Land of Egypt—But this shall be the Cove∣nant that I will make with the House of Israel, After those Days I will put my Law in their inward Parts, and write it in their Hearts; (that is, it will be of such a Nature that Reason only will almost teach it, and they will easily remember it) and I will be their God, and they shall be my People: And they shall teach no more every Man his Neighbour, and every Man his Brother, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, &c. This clearly denotes some new Laws, which one might easily learn and remember; whereas it was not so with the Ceremonial Laws of Moses, which can neither be easi∣ly remembr'd nor understood. Another Prophet introduces God speaking thus;‖ 1.8 From the rising of the Sun even unto the go∣ing down of the same, my Name shall be great among the Gentiles; and in every Place In∣cense

shall be offer'd unto my Name, and a pure Offering; for my Name shall be great among the Heathen.

There are also some Promises in the Prophets concerning him whom God was to send to instruct the Jews more clearly in his last Intention, as in the 53d Chap∣ter of Ifaiah, wherein God fays, amongst other things; By his Knowledg shall my righteous Servant justify many, and he shall bear their Iniquities. Elsewhere he is repre∣sented as a King:* 1.9 Thou Bethlehem E∣phratah, tho thou be little among the thou∣sands of Judah, yet out of thee shall he come forth unto me, that is to be Ruler in Israel. Tho it is no easy thing to prove now to the Jews or others, by some grammatical Arguments, that those Passages, and the like, concern the Deliverer who was promis'd to the Israelites; yet it appears by the History of the Gospel, and their most antient Teachers, that the Jews un∣derstood then the Prophecies in that Sense. It was a general Opinion that a King was to come, (whom they named Messiah by Excellency, that is to say Anointed, be∣cause Kings were anointed) and that he wou'd change the State of the Common∣wealth of Israel. But neither the Words of the Prophets, nor what Tradition might have preserv'd of their Doctrine, were clear enough to give them a distinct and true Notion of the Person of that

King, or the Nature of his Kingdom. Hence it is that they expected a King like those whom they had formerly, who should subdue their Neighbours to their Empire.

There are many such Promises in the Prophets which I will not insist upon, be∣cause some few Examples will be sufficient to shew the Design of the Revelation, and the Effect it wrought in the Minds of the People. The Jews having had some Pro∣phets when they return'd from the Capti∣vity of Babylon, had none since, at least that we know of, to the time of the Em∣pire of Augustus, which was the time ap∣pointed by the Divine Wisdom, to send not only to the Jews, but to all Mankind, a new Law-giver, to instruct them more fully in the Knowledg of their Duty.

I must somewhat insist upon this Place, to shew God's Wisdom in the Choice of the Time wherein he sent Christ to the World. The Jews stood no more in need of such Prophets as the foregoing were, to require from them the Observation of the Law of Moses, and censure their Vices. The Writings of the antient Prophets, which they read then more carefully than ever they did, were sufficient for that. There was no need neither to make fur∣ther Promises of a Messiah by new Reve∣lations; they thought they perceiv'd him clearly enough in the Old. But they stood

in great need of two things. The one was to learn that the true Worship of God do's not consist in Ceremonies, but in en∣tertaining noble Thoughts of God, and in praying to, and trusting in him, and in loving one's Neighbour as himself. It ought to be observ'd that by the word Neighbour we must understand all Men in general. The other thing the Jews want∣ed then, was to know certainly that there is a future Life, and that God will reward good Men, and punish the Wicked after this Life.

The Jews entertain'd a most pernicious Error concerning the first thing, viz. that the Observation of the Ceremonies was the chief thing Men could do to be accep∣table to God, whereas those Ceremonies were but some Laws which God had giv'n them out of Condescension, and to keep them separate from other Nations, until a certain time; as it appears from the thing it self, and Experience. Besides, the Ro∣mans being then ready to deprive them of a small Remainder of Liberty which they enjoy'd, and to take from them the Means of preserving their Temple, it was very necessary that the Jews should know that it was no great Loss, seeing they would be no less acceptable to God, by worship∣ping him only, and obeying his Moral Laws, tho they should observe no longer the Ceremonial ones. Forasmuch as they

were to be mix'd for ever with all Nati∣ons, their Commonweath being destroy'd without any hope of a Re-establishment; one of the most useful Advices that could be giv'n them, was to look upon all Men as their Neighbours. They were forbid∣den before to converse familiarly with them, as long as the Commonwealth of Israel should subsist; but after its total Destruction there was no room left for that Distinction; nay, it was impossible. The Re-union of the Jews with the rest of Mankind was most worthy of God, the common Father of all Men, who had sepa∣rated his Children for a time, lest a gene∣ral Corruption should overflow them.

As for what concerns a future Life, to∣gether with its Rewards and Punishments, it was altogether necessary that Christ should ground that Belief upon a new Foundation. The Prophets spoke not clearly enough upon that Point, and it can't be found in their Writings but by the help of several Consequences, and those sometimes extremely nice. That Doctrine is not expresly treated of there∣in, and there is nothing concerning it where any would think it should be han∣dl'd at large, and in express Words, as in that Part of the Law wherein Rewards are promis'd to those who shall obey God, and Punishments denounc'd against those who shall break his Commandments.

Hence it is that the Sadduces laugh'd at that Doctrine, and pretended it was a vain Tradition. Yet 'tis certain that Re∣ligion runs a great Danger without this Doctrine, which is undoubtedly always necessary to excite Men to the Practice of Vertue, as I could easily shew; but it was especially necessary to the Jews at that time. The Persecutions of their Neigh∣bours, or their own Dissensions, had re∣duc'd them to a miserable Condition, and the temporal Promises of the Law were no more fulfill'd. Which made even good Men murmur, and the learn'd Men of that time were not at all able to hinder it, as it appears from the Authors of the Wisdom of Solomon and Ecclesiasticus, who are strangely perplex'd with this Questi∣on,* 1.10 Why wicked Men are often very happy in this Life, and those that keep the Law very miserable? That Question could not be otherways answer'd, than by saying, that God being not willing that the Common∣wealth of Israel should last longer, ceas'd to grant to the Observers of his Laws the Rewards he had promis'd them; and that calling them now to a more sublime Ver∣tue, he would grant them in another Life an infinitely more excellent Reward than the temporal Happiness they wish'd for.

'Tis true that the Pharisees asserted the Resurrection of the Dead, and an eternal Life, but it seems they grounded their Be∣lief

more upon Tradition than the ex∣press Words of Scripture. Nay, they spake of another Life as the Heathens did, if we believe* 1.11 Josephus. To build so im∣portant a Doctrine upon a solid Founda∣tion, nothing less could be requir'd than the Authority of the Messiah, who very clearly teaches it every-where, and was himself a sensible Example of what God will do for good Men: which made one of his Apostles say,† 1.12 that he has brought Life and Immortality to Light through the Gospel.

It appears from what has been said, how necessary it was that Christ should be born among the Jews at that very time, and how necessary and useful his Doctrine was to them. But perhaps it will be ask'd, why there was no Reason then to fear the Jews would corrupt themselves among the Pagans, as they did formerly? The Reason of it is, because the Belief of the Unity of a God, Maker of Heaven and Earth, and his Spirituality, were so rooted in the Minds of the Jews, that no∣thing could perswade them to the contra∣ry hereafter. The Jews were better qua∣lifi'd, and more like to convert the Hea∣thens, than the Heathens to draw the Jews to their Opinions, tho they had the uppermost. The most celebrated Philo∣sophers among the Grecians believ'd the Unity of a supreme God; and the Reli∣gion

of the Mob, which was built upon Fables, was not at all approv'd by Men of Sense, as may be easily prov'd. So that the Jews ran not so great a danger, in that respect, as they did before. Besides, it was none of the Romans Maxims to make Proselytes, as the Jews did; so that they endeavour'd not, at least commonly, to make them embrace their Opinions, either by cunning Arts, or by Force. They to∣lerated them every-where, provided they would obey the Laws which were not re∣pugnant to their Religion.

Besides, God, who was making every thing ready to call the Gentiles to his Knowledg, was shortly to form a great People in the midst of Paganism, with whom the Jews might live without any danger of corrupting themselves. But it will be ask'd, Why God staid so long be∣fore he manifested himself to the Hea∣thens? Perhaps what I said just now, is one Reason of it, viz. lest the Jews being ob∣lig'd to live amongst them, should altoge∣ther corrupt themselves, if Heathenism should prevail every-where. But besides, it may be said that the Romans and Greci∣ans were never better qualifi'd to receive the Gospel. The Study of Philosophy had in some measure deliver'd them from the Ignorance and Superstition they lay under during many Ages; and the Gran∣deur of the Romans, who were not very

well perswaded of the Truth of their Ancestors Religion, did not allow them to mind whatever might be said against their Gods. The Jews and Christians have not more rail'd at them than the Epi∣cureans, as it appears by the Example of Lucian. Tho the Discourses of the Epi∣cureans arose from a Principle of Atheism, altogether contrary to the Disposition of the Jews and Christians, yet they contri∣buted much to facilitate the Belief of the Christian Religion, because the Epicure∣ans knew very well how to destroy the Pa∣gan Religion, but had no better Princi∣ples to establish in its stead; whereas the Jews and Christians had a very rational Sy∣stem to supply the room of the Heathenish Errors. Thus God, who can draw Light out of Darkness, made use of the Effect the Epicurean Philosophy had wrought, to introduce his Knowledg more easily a∣mong the Heathens.

The most civiliz'd and frequented Parts of Europe and Asia being at that time un∣der one and the same Empire, and under some Laws that were just enough; the Peace which was then more general than it had been before, and the Safety where∣with Men might travel thro' the Roman Empire, did very much contribute to the Propagation of the Christian Doctrine; so that it may be said, that if God de∣sign'd to have Compassion on the Heathens,

it was then the time, or never, to call them to his Knowledg.

During those Circumstances, which I de∣sire the Reader to recal to his Mind, God was pleas'd that a Law-giver should be born among the Jews, of another Nature than he whom they expected, and infi∣nitely more useful to them. Instead of a temporal King, who might have increas'd their Power and Renown, but would not have lessen'd their Ignorance nor their Vices; God sent them a King worthy of him who taught them how they ought to live here, to be eternally happy after this Life; and shew'd them, that instead of being Members of a little Commonwealth, and Enemies to the rest of Mankind, they ought to look upon the whole World as their native Countrey, and all Men as their Fellow-Citizens; a Thought wor∣thy of those who already profess'd to be∣lieve that all Men are equally the Work of God.

As for those Pagans who were not con∣tent with their own Religion, they made use in vain of the Light of their Philoso∣phers, to find out something better, when Christianity happily offer'd it self to them, to free them from their Doubts. There was a general Corruption among them, proceeding from some having no Religion, and others ridiculous ones. 'Tis true that the Philosophers oppos'd that Corruption

in some measure: but some of them ex∣horted Men to Vertue only as much as it was necessary for them in this Life, as the Epicurcans which took off all the Force of their Discourses; others, as the Platonicks and Stoicks, mention'd indeed the Re∣wards, which may be expected after Death, but only in a doubtful manner, and without any Proof; so that their Ex∣hortations were in effect very weak. Tho their Morals were fine indeed, yet there were several things in them to be found fault with, and their Theology was full of Chimeras, which now I will not insist up∣on. Then the Christian Religion ap∣pear'd with a Theology altogether agree∣able to the Light of Reason, with so per∣fect a System of Morals, that it contains whatever the several Sects of Philoso∣phers said, that was good, upon that Mat∣ter; and with Rewards and Punishments so certain, that Men are necessarily mov'd with them when they think of them. It must be confess'd that God could reveal nothing to Men that was more sutable to their needs, nor enlighten them in a more proper time.

It appears from thence that God had very good Reasons to manifest himself to the Jews and Heathens, as I have said. Not that I will affirm that those are pre∣cisely the Reasons of the Conduct of Pro∣vidence, and that it had no other. My

Design was only to make it appear that 'tis a very easy thing to shew the Wisdom thereof, and to stop the Mouths of Unbe∣lievers; for if Men, notwithstanding their Ignorance, can give very probable Rea∣sons of God's Conduct, how great a Light might he dart into our Minds, if he were pleas'd to draw off the Vail, if I may speak so, under which he hides himself?

I must make some more Observations upon the Persons whom he made use of to manifest himself to Men, because Unbe∣lievers fancy that they should have been quite other Men than they were. They think that if God design'd to send any in his Name to Men, he should have chosen Men of Authority, to keep them in awe; and eloquent enough to excite the Atten∣tion of others, and write according to all the Rules of Eloquence what they de∣sign'd to leave to Posterity.

I confess that most of those whose Mi∣nistry God made use of to reveal his Will to Men, were not at all Persons of Autho∣rity. The Gospel it self, which is his last Revelation, was preach'd only by mean and ordinary Men, without any Dignity in the Commonwealth of the Jews. But I maintain that there are sensible Marks of God's Wisdom in that Choice, which could not appear in a contrary Choice. I will only speak of the first Preachers of the Gospel, because what I shall say of them

may be easily appli'd to the Prophets of the Old Testament, who were Men of the same Condition.

Tho Christ was born of a Royal Line, his Family was become so poor, that he could make no great Figure among the Jews upon the score of his Extraction. Most of his Apostles were Fishermen, or Men of no greater Account: So that they had no Authority among their Country∣men whereby they might command any Respect. But that which seem'd proper to expose them to Contempt was the only thing that could authorize their Doctrine, especially in future Ages. To be con∣vinc'd of it, let us suppose the contrary a little, and see what would be thought of it. If Christ and his Apostles had been Men of Authority, it might be said, with great shew of Reason, First, that they were Men of great Parts, who seeing the Jews in such a Corruption, which altoge∣ther destroy'd the Civil Society amongst them, as we learn from the History of that time, undertook to reform them, by feigning new Revelations, and authorizing these pretended Revelations by false Mi∣racles. 'Tis a Design that Men of the first Rank may easily think of, and seve∣ral have been accus'd of it, as Lycurgus, Numa* 1.13, and other Pagan Law-givers, who feign'd to have receiv'd their Laws from some Deity, to make them more sa∣cred.

Secondly, it might be said, that by giving better Laws to their Fellow-Ci∣tizens, as being come from Heaven, they not only did them good Service in de∣ceiving them, but also that they them∣selves got Credit by it, because they were look'd upon as Ministers of the Godhead. Thirdly, it would be said that their Mira∣cles were false, because Men of Authority and Power may easily deceive others, by appointing some Men who favour their Design, and frighting by their Authority those who could discover their Cheats. 'Twas, for example, an easy thing for Numa Pompilius to pretend that he had a particular Acquaintance with the Nimph Egeria, and perswade the Romans that he went to see that Goddess every Night in a Wood, wherein he might easily hide some body who made them believe, by a thousand Cheats which may easily come into one's Mind, that this Wood was the Residence of the Goddess. He might re∣ward those who favour'd his Design, and revenge himself of those who should en∣deavour to cross it. So that it must be confess'd that Men of Authority preaching a new Revelation, might have been so much suspected by their Contemporaries, and especially by Posterity, that it would have been a very difficult thing, to assure one's self of their Sincerity.

On the contrary, 'tis manifest, that such a Design of reforming the Jewish Na∣tion, and even all Mankind, by feigning a false Revelation, could not easily come in∣to the Mind of Men who had no Authori∣ty. So vast a Project is not for ordi∣nary Men, who seldom entertain great Thoughts; and the Danger of being dis∣cover'd and punish'd by the Magistrates is more than sufficient to deter them from doing it, if they had any such Thoughts. They would be so far from hoping with any probability to get more Credit and Authority by such a Cheat, that they would be afraid of being discover'd by their Superiours, who always suspect such Designs. Lastly, Such Men can promise no Rewards to those who assist them, nor threaten those that cross their Designs of revenging themselves upon them. Their Superiours watch over their Actions, and won't allow them to meddle with any thing that is out of their Sphere, and will be sure to punish them upon the first Mo∣tion they make. 'Tis therefore much more likely that Men of no Authority may act sincerely on such an occasion, than those of the first Rank. But there was nothing more necessary for all future Ages than to chuse for the Preaching of the Gospel, Men whose Honesty could not be suspected, seeing 'tis only upon their Sincerity that all our Belief is grounded.

And besides, the Success of the Preach∣ing of the Gospel by Men of no Authority, is a plain Evidence of the Finger of God, and the Strength of the Apostles Argu∣ments; whereas the Success of a Design contriv'd and put in execution by conside∣rable Men, would be look'd upon as an Effect of their Authority, rather than of their Reasons.* 1.14 God has chosen, says one of Christ's Apostles, the foolish things of the World to confound the Wise: and God has chosen the weak things of the World to con∣found the things which are mighty: and base things of the World, and things which are despis'd has God chosen; yea, and things which are not, to bring to nought things that are, that no Flesh should glory in his Pre∣sence.

I come now to the Art and Eloquence which Unbelievers would require in the Writings of the Apostles, to believe that they are inspir'd: but I affirm again, that that very thing would raise Suspicions against them, and Doubts concerning the Truth of their Doctrine. Before I shew it, I must not forget to say, that I don't blame Art and Eloquence as being per∣nicious and useless on all occasions. On the contrary, those that make a good use of it, can't be too much esteem'd, that is, those who use it to vindicate and clear Truth, or to lead Men to Vertue. I only design to shew that it fell out better that

the first Preachers of the Gospel were de∣stitute of it.

Let us suppose again the contrary of what happen'd; and that the Apostles who left to Posterity the Life, Discourses and Doctrine of Jesus Christ, were Men of great Eloquence, and perfect Masters of the Art of Writing exactly and me∣thodically. Let us suppose that their Writings as well as their Discourses were compos'd with great Exactness, and all possible Elegancy; I'll tell you the Effect it would work upon the Minds of Men, especially of those who should read them now. They would think that they were very ingenious Men, whose Learning and Eloquence had mov'd them to propagate their Doctrine through the whole World, and get Reputation by it; as it can't be doubted that 'twas Plato's Design as well as of many other Philosophers. It would be said that those Men, in order to con∣vince others not only of the Excellency of their Morals, by the Eloquence of their Writings, but also to make them observe so excellent a Doctrine, out of a more powerful Motive, contriv'd all the Mira∣cles contain'd in the Life of Christ. The more exact they had been in observing the Circumstances of Time, Places, and Per∣sons; the more careful they had been to set off the wonderful Parts of that incom∣parable Life, and the Beauty of their

Master's Thoughts, by their manner of expressing them, the more they would have been suspected of Artifice, especial∣ly in the following Ages, when what they said of Christ would be the only Reason of believing in him. Thus Plato* 1.15 was suspected to have adorn'd the Discourses of Socrates his Master; nay it has been said, that he sent him some of his own Thoughts, as those who have any Know∣ledg of the Master and his Disciple can't doubt of it.

The Success of the Gospel, which is no inconsiderable Mark of its Divinity, would be look'd upon as the Effect of the Elo∣quence of its first Preachers, not of an extraordinary Providence. It would have been said at most, that the Doctrine of the Apostles was the most excellent and ra∣tional Philosophy that had been taught till that time. But by granting the Truth of their moral Rules, they would have doubted of its Divinity, and look'd upon it rather as the effect of the Apostles Me∣ditations, than a Divine Revelation.

But having written the Life of their Master, and publish'd his Discourses with∣out any Art or Method, they can't be sus∣pected neither to have contriv'd what they said, nor to have us'd any Arti∣fice to make a Lie look with the Air of Truth. Their great Simplicity, which appears every where, and their taking no

care to impose upon the Reader, are evi∣dent Marks not only of their being not able to deceive, but also of their Since∣rity. The wonderful Success of their Preaching, tho destitute of whatever rais'd the Admiration of the Orators and Philosophers, is a convincing Proof of their being favour'd by Heaven.* 1.16 My Speech and my Preaching, says one of them, was not with enticing Words of Mens Wisdom, but in Demonstration of the Spirit and of Power, (to wit, in the Miracles) that your Faith should not stand in the Wisdom of Men, but in the Power of God.

If we reflect upon those Circumstances of the Revelation, and all the other, which at first seem to make one doubt of it, when they are not throughly examin'd, we shall see that God could not give more sensible Marks of the Care he took about it, but by chusing those whose Ministry he made use of to propagate it through the whole World.

I shall not undertake to resolve the par∣ticular Objections which Unbelievers may raise against the Christian Religion: the Answer to which must be look'd for in the Writings of those who have directly prov'd the Truth of it, or written upon the Holy Scripture.

Notes

• † 1.1

  Arist. lib. 1. de Coelo, c. 10.
• † 1.2

  Gen. 3.3.9, &c. & 6.13. & 7.1. & 8.15. & 9.1. & 12.1, &c.
• * 1.3

  See Ex∣od. 8.16. & 32.4.
• † 1.4

  Lev. 20. 2. Numb. 25.3, &c.
• ‖ 1.5

  See my Commen∣tary upon the Penta∣teuch.
• * 1.6

  Ch. 31.31, &c.
• † 1.7

  So the word Je∣hovah may be render'd. See my Re∣marks upon Exod. 6.3.
• ‖ 1.8

  Mal. 1.11.
• * 1.9

  Mich. 5.2. See Zech. 9.9.
• * 1.10

  See Wis∣dom, ch. 4, & 5, &c.
• * 1.11

  Ant. Jud. lib. 18. c. 2.
• † 1.12

  2 Tim. 1.10.
• * 1.13

  See Plu∣tarch in their Lives: Diodorus Siculus, Bibl. lib. 1. towards the end. La∣ctantius Inst. Div. lib. 1. c. 22.
• * 1.14

  1 Cor. 1.27, &c.
• * 1.15

  Vid. Di∣ogenes La∣ert. lib. 3. §. 3. & Intt. in h. loc.
• * 1.16

  1 Cor. 2.4, 5.