this matter; by Ramundus Sebundus, with, Philofophical fubtilty; by Ludovicus Vives, with variety of Dialogues; but especially by your Mornay, with no lefs Learning than Eloquence. For which caufe it may seem more profitable to tranflate fome of them into the Vulgar Tongue, than to begin a new Work upon this Subject.

I

But what other Men will judge of this matter, I know not; my hope is, that before you, Sir, who are fo fair and eafie a fudge, may be abfolved if I fay, that having read not only thofe Authors, but what the Jews bave written for the old Judaical, and Chriftians for our Religion, I thought good alfo to use my own judgment, fuch as it is, and to allow that freedom to my mind, which, when I wrote it, was denied to my body: For I thought that Truth was not to be contended for, but only with Truth, and with fuch Truth alfo as I approved in my own mind; knowing it would be but a vain labour to go about to perfuade others of that which I had not first perfuaded my felf to believe.

Omitting therefore fuch Arguments as feem ed to me to have little weight in them, and the Authority of fuch Books as I either knew or fufpected to be counterfeit, I felected thofe, both out of the ancient and modern times, which appeared to me to have the greateft force in them. And what things I fully aflented

affented unto, thofe I both caft into an orderly method, and expreffed in as popular a manner as I could invent, and likewife included in Verse, that they might be the better committed to memory.

For my intention was to do fome good fervice hereby to all my Country-men, effecially to Sea-faring Men, that in their long Voyages, wherein they have nothing to do, they might lay out their time, and employ it; rather than, as too many do, lofe and mif-fpendit.

Wherefore, taking my rife from the commendation of our Nation, which for diligent Skill in Navigation much excels the rest, I ftirred them up to ease this Art as a divine Benefit, not merely for their own gain, but for the propagation of the true, that is, the Chriftian Religion: For they would neither want matter for fuch Endeavours, when in their long Voyages they commonly met either Pagans, as in China and Guinea, or with Mahometans, as under the Turkish Empire, the Perfian and the Africans; or with Jews, who, as they are now profefs'd enemies of Chriftians, fo are difperfed through the greatest part of the World: And there would always be ftore of impious men, who are ready upon occafion to vent the poyfon, which for fear they keep concealed. Against which mifchiefs I wish that our Country-men might be sufficiently armed, and that they who are more ingenious

ingenious than others, would use their utmost endeavours to confute Errors; and the reft would, at least, be fo cautious, as not to be overcome by them.

And that I might fhew Religion is no frivolous thing, I begin, in the first Book, at the ground or foundation thereof; which is, That there is a God. Now That I attempt to prove after this manner.

The

[1]

The FIRST BOOK

OF THE

TRUTH

O F

Christian Religion.

I

HAT there are fome things which had a beginning, is clear to common fenfe, and by the confeffion of all: Howbeit, thofe things were not causes to themselves of their own being. For that which is not, cannot produce any thing, neither had it Power to be before it was; therefore it follows, that the faid things had their beginning from fome other thing, diffe rent from themselves: Which may be averred, not only of fuch things as now we fee, or ever have beheld; but of fuch alfo as gave original unto thefe; and fo upward,until we come to fome prime caufe, which never began to be, and which

(as

(as we fay) hath its existence by neceffity, and not after any contingent manner: And this, whatever it be, (whereof by and by we shall fpeak) is that which is meant by Divine Power, or Godbead.

Another reafon to prove that there is fome fuch Divine Majefty, is taken from the moft manifeft confent of all Nations; fuch I'mean as have not utterly loft the light of reafon and good manners, and become altogether wild and favage. For fince thofe things, which proceed from Man's pleafure and appointment, are neither the fame among all Men, and are of ten fubject to change; and yet there is no place where this notion is not found, and it is not changed by the alterations of times, (as AriStotle himfelf notes, who was not over-credulous in fuch matters) we muft affign fome cause of it, that extends it felf to all Mankind: Which can be no other than either an Oracle of God himfelf, or a Tradition derived from the firft Parents of Mankind. The former of which, if we admit, the thing in queftion is granted: And if we affirm the latter, there can no good reafon be given, why we should believe those first Parents did deliver a falfhood to all their Pofterity, in a matter of the greatest Moment.

Morcover, whether we confider those parts of the World which were anciently known or thote that are lately found out, wherefoever there is (as we have faid) any relicks of humanity, there certainly is this truth acknowledged, as well by fuch heathens as have any ingenuity and wifdom, as alfo by thofe that are of a more dull and ftupid

difpofition,