Antiochus, the Civil Wars of the Macchabees, together with thofe of Pompey and Soffus from without, did difperfe and fcatter abroad many of them. The parts of Africa about Cyrene, were full of the Jews; fo were the Cities of Afia, Macedonia, Lycaonia; and likewife the Ifles of Cyprus, Crete, and others. Alfo what a number of them there was at Rome, may be learned out of Horace, Juvenal and Martial. Now it is not poffible that fuch Multitudes, fo far diftant one from another) fhould be cozened in this kind neither could they ever accord all in the coining of an untruth. Add moreover, that almoft Three Hundred Years before Christ, at the appointment and care of the Kings of Egypt, those Books of the Hebrews were tranflated into the Greek Tongue, by thofe that are called the Seventy Interpreters. So as then the Grecians had the fenfe and fubftance of them, though in another Language; whereby they were the lefs liable to be changed. Nay more; thefe Books were tranflated both into the Chaldee Tongue, and into that of Ferufalem, that is, the half Syriack, a little before, and a little after the time of Christ. Other Greek Tranflations afterward there were ; as, namely, by Aquila, Symmachus and Theodotion; all which Origen compared with that of the Seventy Interpreters; and after him, others alfo who could find no diverfity of biftory, or of any matter worth speaking of.

;

Philo lived in the Reign of Caligula, and Jofephus furvived the times of both the Vefpatians; Which two Writers alledge out of the Hebrew Books the fame things that we read at this day. Now in thefe very times began Chriftian Religion to be more and more propagated, being H 3

profeffed

Book III. profeffed by many of the Hebrews, and by fundry Perfons that had learned the Hebrew Tongue; who, if the Jews had falfified in any notable part, could have quickly difcovered it, by comparing more ancient Copies; and fo have made it publickly known. But they are fo far from doing this, that on the other fide, they alledge many testimonies out of the old Covenant, to the fame fenfe and meaning that they are used by the Hebrews: Which Hebrews may fooner be accused of any other fault, than (I will not fay falfhood, but of fo much as) negligence about thefe Books, which they have fo religiously and exactly described and compared, that they know how often any one Letter is found therein.

The laft, though not the leaft argument, to prove that the Jews did not purposely corrupt or alter the Scripture, may be, because the Christians, out of the very Books which are read by the Jews, do evince, and, as they truft, very ftrongly, that their Lord and Master Fefus is the fame very Meffias which was anciently promifed to the Jews, their Fore-Fathers. Which, above all things, the Jews would have taken care fhould not have been done, when the controverfie arose between them and the Christians, if ever it had been in their power to have changed what they lifted.

The

The FOURTH BOOK

OF THE

TRUTH

OF

Christian Religion.

SECT. I.

A particular Confutation of the Religions oppofite to Christianity.

HE Fourth Book beginning with that pleasure which many Men are wont to take, in beholding the danger wherein others are, while they are

T

in none themselves; fhews, that it ought to be the greatest pleasure of a Chriftian Man in this life, not only to rejoyce and blefs himself that he hath found out the Truth, but to lend his help alfo to others that wander up and down in the Labyrinths of Errour; and to make them partakers of fo great a benefit.

Which we in fome measure have endeavoured to do in the former Books: (the demonftration

of that which is true, containing in it felf the confutation of what is falfe) yet in regard that all kinds of Religions which oppose themselves to the Chriftian, viz. Paganifm, Judaism and Mahometifm, befides that which is common to all, have certain errors proper to every one of them, and their peculiar Arguments which they are wont to oppofe us withal. It will not be amifs to make a particular Difputation against every one of thefe; firft befeeching the Readers to free their Judgments from leaning to a Party, and from long cuftom and prejudice, (as impediments of a good mind) that with the greater indifferency they may take cognizance of what fhall be faid.

SECT. II.

And firft of Paganism, that there is but one God. Created Spirits are good or bad: the good not to be honoured, but as the most high God directs.

O begin then against Pagans: If they

fay

that there are divers eternal and co-equal Gods, we have confuted this Opinion before, in the firft Book, where we taught that there is but only one God, who is the caufe of all things. Or if they, by the name of Gods, do understand the created Spirits which are fuperior to Men, they then either mean the good, or the bad: If they fay the good, firft they ought to be well affured that fuch are fo indeed, otherwife they commit a dangerous

dangerous errour, in receiving Enemies inftead of Friends, and Traytors for Ambassadors. Then it were but reafon that they should, in their very worship, make an evident difference between the most high God, and thofe Spirits; and likewife be fatisfied what order there is among them, what good may be expected from each of them, and what honour the most High is willing should be bestowed on every one of them. All which being wanting in their Religion, it is plain from thence how uncertain that Religion is, and how it were a fafer courfe for them to betake themselves to the worship of one Almighty God; which even Plato confeffed was the duty of every wife Man; fpecially for that to whomfoever God is propitious and favourable, to them thefe good Angels muft needs be ferviceable and gracious, being the Minifters and Servants of the moft High.

SECT. III.

Evil Spirits adored by Pagans, and how impious a thing it is.

B

UT it was the bad, not the good Spirits, which the Pagans did worship; as may be proved by weighty reafons: Firft, Because these adored Angels did not throw off their worshippers, unto the fervice of the true God; but, as much as in them lay, laboured to abolish the fame; or, at leaft, in every refpect, required equal bonour with the Almighty. Secondly, Because they procured all the mischief they could to the worshippers of the One moft High God, by provoking

both