THE TRUTH
OF THE
CHRISTIAN RELIGION.
IN SIX BOOKS.
BY HUGO GROTIUS.
CORRECTED, AND ILLUSTRATED WITH NOTES,
TO WHICH ARE ADDED,
TWO BOOKS BY THE SAID MR. LE CLERC.
BOOK I.
Concerning the choice of our opinion amongst the different Sects of Christians.
BOOK II.
Against Indifference in the choice of our Religion.
TRANSLATED BY JOHN CLARKE, D.D.
DEAN OF SARUM.
A New Edition.
LONDON:
WILLIAM BAYNES, 54, PATERNOSTER ROW;
ADAM CLARKE BAYNES, LIVERPOOL,
J. & J. JACKSON, LOUTH.
DEDICATION, BY MR. LE CLERC.
TO THE MOST REVEREND PRELATE,
THOMAS,
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND AND METROPOLITAN, AND PRIVY COUNSELLOR TO HER MOST SERENE MAJESTY THE QUEEN OF GREAT BRITAIN.
UPON the reprinting this excellent piece of that great man Hugo Grotius, concerning the Truth of the Christian Religion, (whereunto I thought fit to add something of my own, and also some testimonies, from which the good opinion he had of the Church of England is evident), there was no other person, most reverend Prelate, to whom I thought it so proper for me to dedicate this edition, with the additions, as the Primate and Metropolitan of the whole Church of England. I therefore present it to you, as worthy your protection upon its own account, and as an instance of my respect and duty towards you. I will not attempt here either to praise or defend Grotius; his own virtue and distinguishing merits in the commonwealth of Christians do sufficiently commend and justify him amongst all good and learned men. Neither will I say any thing of the Appendix which I have added; it is so short that it may be read over almost in an hour's time. If it be beneath Grotius, nothing that I can say about it will vindicate me to the censorious; but if it be thought not beneath him, I need not give any reasons for joining it with a piece of his. Perhaps it might be expected, most illustrious Prelate, that I should, as usual, commend you and your Church; but I have more than once performed this part, and declared a thing known to all: wherefore, forbearing that, I conclude with wishing that both you and the reverend Prelates, and the rest of the Clergy of the Church of England, who are such brave defenders of the true Christian Religion, and whose conversations are answerable to it, may long prosper and flourish; which I earnestly desire of Almighty God.
JOHN LE CLERC.
Amsterdam, the Calends of March, MDCCIX.
TO THE READER
JOHN LE CLERC WISHETH ALL HEALTH.
THE bookseller having a design to reprint this piece of Grotius's, I gave him to understand that there were many great faults in the former editions; especially in the testimonies of the ancients, which it was his business should be mended, and that something useful might be added to the notes: neither would it be unacceptable or unprofitable to the reader, if a book were added, to shew where the Christian religion, the truth of which this great man has demonstrated, is to be found in its greatest purity. He immediately desired me to do this upon his account, which I willingly undertook, out of the reverence I had for the memory of Grotius, and because of the usefulness of the thing. How I have succeeded in it, I must leave to the candid reader's judgment. I have corrected many errors of the press, and perhaps should have done more, could I have found all the places. I have added some, but very short notes, there being very many before, and the thing not seeming to require more. My name adjoined, distinguishes them from Grotius's. I have also added to Grotius a small book, concerning choosing our opinion and church amongst so many different sects of Christians; in which I hope I have offered nothing contrary to the sense of that great man, or at least to truth. I have used such arguments as will recommend themselves to any prudent person, easy and not far-fetched; and I have determined that Christians ought to manage themselves so in this matter as the most prudent men usually do in the most weighty affairs of life. I have abstained from all sharp controversy, and from all severe words, which ought never to enter into our determinations of religion, if our adversaries would suffer it. I have declared the sense of my mind in a familiar style, without any flourish of words, in a matter where strength of argument, and not the enticement of words, is required. And herein I have imitated Grotius, whom I think all ought to imitate, who attempt to write seriously, and with a mind deeply affected with the gravity of the argument upon such subjects.
As I was thinking upon these things, the letters which you will see at the end were sent me by that honourable and learned person, (to whose singular good-nature I am much indebted), the most serene Queen of Great Britain's Ambassador Extraordinary to his Royal Highness the most serene Great Duke of Tuscany. I thought, with his leave, they might conveniently be published at the end of this volume, that it might appear what opinion Grotius had of the church of England, which is obliged to him, notwithstanding the snarling of some men, who object those inconsistent opinions, Socinianism, Popery, nay, even Atheism itself, against this most learned and religious man; for fear, I suppose, his immortal writings should be read, in which their foolish opinions are entirely confuted. In which matter, as in many other things of the like nature, they have in vain attempted to blind the eyes of others; but God forgive them, (for I wish them nothing worse), and put better thoughts into their minds, that we may at last be all joined by the love of truth and peace, and be united into one flock, under one Shepherd, Jesus Christ. This, kind reader, is what you ought to desire and wish with me; and may God so be with you, and all that belong to you, as you promote this matter as far as can be, and assist to the utmost of your power.
Farewell.
Amsterdam, the Calends of March, MDCCIX.
TO THE READER.
I HAVE nothing to add to what I said eight years since, but only, that in this my second edition of Grotius I have put some short notes, and corrected a great many faults in the ancient testimonies.
Amsterdam, the Calends of March, MDCCXVII.
THE TRANSLATOR'S PREFACE
TO THE
CHRISTIAN READER.
THE general acceptation this piece of Grotius has met with in the world encouraged this translation of it, together with the notes, which, being a collection of ancient testimonies, upon whose authority and truth the genuineness of the books of holy Scripture depends, are very useful in order to the convincing any one of the truth of the Christian religion. These notes are for the most part Grotius's own, except some few of mr. Le Clerc's, which I have, therefore, translated also, because I have followed his edition, as the most correct.
The design of the book is to shew the reasonableness of believing and embracing the Christian Religion above any other; which our author does, by laying before us all the evidence that can he brought, both internal and external, and declaring the sufficiency of it; by enumerating all the marks of genuineness in any books, and applying them to the sacred writings; and by making appear the deficiency of all other institutions of religion, whether Pagan, Jewish, or Mahometan. So that the substance of the whole is briefly this: That as certain as is the truth of natural principles, and that the mind can judge of what is agreeable to them; as certain as is the evidence of men's bodily senses, in the most plain and obvious matters of fact; and as certainly as men's integrity and sincerity may be discovered, and their accounts delivered down to posterity faithfully; so certain are we of the truth of the Christian religion; and that, if it be not true, there is no such thing as true religion in the world; neither was there ever, or can there ever be, any revelation proved to be from heaven.
This is the author's design, to prove the truth of the Christian religion in general, against Atheists, Deists, Jews, or Mahometans; and he does not enter into any of the disputes which Christians have among themselves, but confines himself wholly to the other. Now, as the state of Christianity at present is, were a heathen or Mahometan convinced of the truth of the Christian religion in general, he would yet be exceedingly at a loss to know what society of Christians to join himself with; so miserably divided are they amongst themselves, and separated into so many sects and parties, which differ almost as widely from each other as heathens from Christians, and who are so zealous and contentious for their own particular opinions, and bear so much hatred and towards those that differ from them, that there is very little of the true spirit of charity, which is the bond of peace, to be found amongst any of them: this is a very great scandal to the professors of Christianity, and has been exceedingly disserviceable to the Christian religion; insomuch that great numbers have been hindered from embracing the gospel, and many tempted to cast it off, because they saw the professors of it in general agree so little amongst themselves: this consideration induced mr. Le Clerc to add a seventh book to those of Grotius; wherein he treats of this matter, and shews what it becomes every honest man to do in such a case; and I have translated it for the same reason. All that I shall here add, shall be only briefly to inquire into the cause of so much division in the church of Christ, and to shew what seems to me the only remedy to heal it. First, to examine into the cause why the church of Christ is so much divided: A man needs but a little knowledge of the state of the Christian church, to see that there is just reason for the same complaint St. Paul made in the primitive times of the church of Corinth: that some were for Paul, some for Apollos, and some for Cephas; so very early did the spirit of faction creep into the church of God, and disturb the peace of it, by setting its members at variance with each other, who ought to have been all of the same common faith into which they were baptized; and I wish it could not be said that the same spirit has too much remained amongst Christians ever since. It is evident that the foundation of the divisions in the church of Corinth was their forsaking their common Lord and Master, Jesus Christ, into whose name alone they were baptized, and uniting themselves, some under one eminent apostle or teacher, and some under another, by whom they had been instructed in the doctrine of Christ, whereby they were distinguished into different sects, under their several denominations: this St. Paul complains of as a thing in itself very bad, and of pernicious consequence; for hereby the body of Christ, that is, the Christian church, the doctrine of which is one and the same at all times and in all places, is rent and divided into several parts, that clash and interfere with each other; which is the only method, if permitted to have its natural effect, that can overthrow and destroy it. And from the same cause have arisen all the divisions that are or have been in the church ever since. Had Christians been contented to own but one Lord, even Jesus Christ, and made the doctrine delivered by him the sole rule of faith, without any fictions or inventions of men, it had been impossible but that the church of Christ must have been one universal, regular, uniform thing, and not such a mixture and confusion as we now behold it. But when Christians once began to establish doctrines of their own, and to impose them upon others by human authority, as rules of faith, (which is the foundation of Antichrist), then there began to be as many schemes of religion as there were parties of men who had different judgment, and got the power into their hands. A very little acquaintance with ecclesiastical history does but too sadly confirm the truth of this, by giving us an account of the several doctrines in fashion in the several ages of the Christian church, according to the then present humour. And if it be not so now, how conies it to pass that the generality of Christians are so zealous for that scheme of religion which is received by that particular church of which they profess themselves members? How is it that the generality of Christians in one country are zealous for Calvinism, and in another country as zealous for Arminianism? It is not because men have any natural disposition more to the one than the other, or perhaps that one has much more foundation to support it from Scripture than the other; but the reason is plain, viz. because they are the established doctrines of the places they live in; they are by authority made the rule and standard of religion, and men are taught them from the beginning by this means they are so deeply fixed and rooted in their minds that they become prejudiced in favour of them, and have so strong a relish of them, that they cannot read a chapter in the Bible, but it appears exactly agreeable to the received notions of them both, though perhaps those notions are directly contradictory to each other; thus, instead of making the Scripture the only rule of faith, men make rules of faith of their own, and interpret Scripture according to them; which being an easy way of coming to the knowledge of what they esteem the truth, the generality of Christians sit down very well satisfied with it. But whoever is, indeed, convinced of the truth of the gospel, and has any regard for the honour of it, cannot but be deeply concerned to see its sacred truths thus prostituted to the power and interests of men; and think it his duty to do the utmost he is able to take it out of their hands, and fix it on its own immovable bottom. In order to contribute to which, I shall, in the second place, shew what seems to he the only remedy that can heal these divisions amongst Christians; and that is, in one word, making the Scripture the only rule of faith. Whatever is necessary for a Christian to believe, in order to everlasting salvation, is there declared, in such a way and manner as the wisdom of God, who best knows the circumstances and conditions of mankind, has thought fit. This, God himself has made the standard for all ranks or orders, for all capacities and abilities; and to set up any other above, or upon the level with it, is dishonouring God, and abusing of men. All the authority in the world cannot make any thing an article of faith, but what God has made so; neither can any power establish or impose upon men, more or less, or otherwise than what the Scripture commands. God has given every man proportionable faculties and abilities of mind, some stronger and some weaker; and he has by his own authority made the Scripture the rule of religion to them all: it is, therefore, their indispensable duty to examine diligently and study attentively this rule, to instruct themselves in the knowledge of religious truths front hence, and to form the best judgment they can of the nature of them. The Scripture will extend or contract itself according to the capacities of men; the strongest and largest understanding will there find enough to fill and improve it, and the narrowest and meanest capacity will fully acquiesce in what is there required of it. Thus all men are obliged to form a judgment of religion for themselves, and to be continually rectifying and improving it: they may be very helpful and assisting to each other in the means of coming to this divine knowledge, but no one can finally determine for another; every man must judge for himself; and for the sincerity of his judgment he is accountable to God only, who knows the secrets of all hearts, which are beyond the reach of human power: this must be left till the final day of account, when every man shall be acquitted or condemned according as he has acted by the dictates of his conscience or no. Were all Christians to go upon this principle, we should soon see an end of all the fierce controversies and unhappy divisions which now rend and confound the church of Christ: were every man allowed to take the Scripture for his only guide in matters of faith and, after all the means of knowledge and instruction used, all the ways of assurance and conviction tried, permitted quietly to enjoy his own opinion, the foundation of all divisions would be taken away at once: and, till Christians do arrive at this temper of mind, let them not boast that they are endued with that excellent virtue of charity, which is the distinguishing mark of their profession; for, if what St. Paul says be true, that charity is greater than faith, it is evident no Christian ought to be guilty of the breach of a greater duty upon account of a lesser; they ought not to disturb that peace and unity which ought to be amongst all Christians, for the sake of any matters of faith, any differences of opinion; because it is contrary to the known law of charity: and how the far greatest part of Christians will clear themselves of transgressing this plain law, I know not. Wherefore, if ever we expect to have our petitions answered, when we pray that God would make us one flock under one Shepherd and Bishop of our souls, Jesus Christ, we must cease to make needless fences of our own, and to divide ourselves into small separate flocks, and distinguish them by that whereby Christ has not distinguished them. When this spirit of love and unity, of forbearing one another in meekness, once becomes the prevailing principle amongst Christians, then, and not till then, will the kingdom of Christ in its highest perfection and purity flourish upon the earth, and all the powers of darkness fall before it.
JOHN CLARK E.
THE ORIGINAL DEDICATION,
BY GROTIUS.
TO THE MOST NOBLE AND MOST EXCELLENT
HIERONYMUS BIGNONIUS,
THE KING'S SOLICITOR IN THE SUPREME COURT OF AUDIENCE AT PARIS.
MOST NOBLE AND EXCELLENT SIR,
I SHOULD offend against justice, if I should divert another way that time which you employ in the exercise of justice in your high station: but I am encouraged in this work because it is for the advancement of the Christian Religion, which is a great part of justice, and of your office; neither would justice permit me to approach any one else so soon as you, whose name my book glories in the title of. I do not say I desire to employ part of your leisure; for the discharge of so extensive an office allows you no leisure. But, since change of business is instead of leisure to them that are fully employed, I desire you would, in the midst of your forensic affairs, bestow some hours upon these papers. Even then you will not be out of the way of your business. Hear the witnesses, weigh the force of their testimony, make a judgment, and I will stand by the determination.
HUGO Grotius.
Paris, August 27,
CI? I?C XXXIX.
THE CONTENTS.
BOOK I.
Sect. Page I. THE occasion of this work 1 II.
That there is a God 3 III.
That there is but one God 5 IV.
All perfection is in God 6 V.
And in an infinite degree 7 VI.
That God is eternal, omnipotent, omniscient, and completely good ib. VII.
That God is the cause of all things ib. VIII.
The objection, concerning the cause of evil, answered 12 IX.
Against two principles 15 X.
That God governs the universe ib. XI.
And the affairs of this lower world 16
And the particulars in it ib. XII.
This is further proved by the preservation of empires 17 XIII.
And by miracles 18 XIV.
But more especially amongst the Jews, who ought to be credited upon the account of the long continuance of their religion ib. XV.
From the truth and antiquity of Moses 20 XVI.
From foreign testimonies 22 XVII.
The same proved also from predictions 66
And by other arguments 67 XVIII.
The objection, of miracles not being seen now, answered 69 XIX.
And of there being so much wickedness ib. XX.
And that so great, as to oppress good men 71 XXI.
This may he turned upon them, so as to prove that souls survive bodies ib. XXII.
Which is confirmed by tradition ib. XXIII.
And no way repugnant to reason 74 XXIV.
But many things favour it 77 XXV.
From whence it follows, that the end of man is happiness after this life 78 XXVI.
Which we must secure, by finding out the true religion ib.
BOOK II.
That the Christian religion is true 79 II.
The proof that there was such a person as Jesus ib.
That he died an ignominious death 80 III.
And yet, after his death, was worshipped by wise men 81 IV.
The cause of which could he no other but those miracles which were done by him ib. V.
Which miracles cannot be ascribed to any natural or diabolical power, but must be from God 82 VI.
The resurrection of Christ proved from credible testimony 85 VII.
The objection drawn from the seeming impossibility of a resurrection, answered 88
The truth of Jesus's doctrine proved from his resurrection 90 VIII.
That the Christian religion exceeds all others ib. IX.
The excellency of the reward proposed 91 X.
A solution of the objection taken from hence, that the bodies after their dissolution cannot be restored 94 XI.
The exceeding purity of its precepts, with respect to the worship of God 97 XII.
Concerning those duties of humanity which we owe to our neighbour, though he has injured us 101 XIII.
About the conjunction of male and female 104 XIV.
About the use of temporal goods 107 XV.
Concerning oaths 109 XVI.
Concerning other actions ib. XVII.
An answer to the objection drawn from the many controversies amongst Christians 110 XVIII.
The excellency of the Christian religion further proved from the excellency of its Teacher 111
From the wonderful propagation of this religion 115
Considering the weakness and simplicity of those who taught it in the first ages 119 XIX.
And the great impediments that hindered men from embracing it, or deterred them from professing it 120
An answer to those who require more and stronger arguments 122
BOOK III.
Of the authority of the books of the New Testament 125 II.
The books, that have any names affixed to them, were writ by those persons whose names they hear 126 III.
The doubt of those books that were formerly doubtful, taken away 127 IV.
The authority of those books which have no name to them evident from the nature of the writings 127 V.
That these authors wrote what was true, because they knew the things they wrote about 128 VI.
And because they would not say what was false 130 VII.
The credibility of these writers further confirmed, from their being famous for miracles 131 VIII.
And of their writings; because in them are contained many things which the event proved to he revealed by a Divine Power 132 IX.
And also from the care, that it was fit God should take, that false writings should not be forged 133 X.
A solution of that objection, that many books were rejected by some ib. XI.
An answer to the objection, of some things being contained in these books that are impossible 136 XII.
Or disagreeable to reason ib. XIII.
An answer to this objection, that some things are contained in these books which are inconsistent with one another 133 XIV.
An answer to the objection from external testimonies; where it is shewn that they make more for these books 140 XV.
An answer to the objection of the Scriptures being altered 141 XVI.
The authority of the books of the Old Testament 143
BOOK IV.
A particular confutation of the religions that differ from Christianity 156 II.
And, first, of Paganism. That there is but one God. That created beings are either good or bad. That the good are not to be worshipped without the command of the Supreme God 157 III.
A proof that evil spirits were worshipped by the heathen, and the unfitness of it shewn 158 IV.
Against the heathen worship paid to departed men 160 V.
Against the worship given to the stars and elements 161 VI.
Against the worship given to brute creatures 162 VII.
Against the worship given to those things which have no real existence 163 VIII.
An answer to the objection of the heathens taken from the miracles done amongst them 165 IX.
And from oracles 168 X.
The heathen religion rejected, because it failed of its own accord, as soon as human assistance was wanting 172 XI.
An answer to this, that the rise and decay of religion is owing to the stars 172 XII.
The principal things of the Christian religion were approved of by the wisest heathens: and if there be any thing in it hard to be believed, the like is to he found amongst the heathen 174
BOOK V.
.A confutation of Judaism, beginning with an address to the Jews 181 II.
That the Jews ought to look upon the miracles of Christ as sufficiently attested 182 III.
An answer to the objection, that those miracles were done by the help of devils 188 IV.
Or by the power of words 184 V.
That the miracles of Jesus were divine, proved from hence, because he taught the worship of one God, the Maker of the world ib. VI.
An answer to the objection drawn from the difference betwixt the law of Moses and the law of Christ; where it is shewn, that there might be given a more perfect law than that of Moses 186 VII.
The law of Moses was observed by Jesus when on earth, neither was any part of it abolished afterwards, but only those precepts which had no intrinsic goodness in them 188 VIII.