Hugo Grotius · 73 of 132

SECT. VIII An answer to the objection of the heathens taken from the miracles done amongst them.

THE heathens used to recommend their religion by miracles; but they were such as were liable to many exceptions. For the wisest men amongst the heathens themselves rejected many of them, as not supported by the testimony of sufficient witnesses. but plainly counterfeit: and those that seem to have been done, came to pass in some secret place, in the night, before one or two persons, whose eyes might easily be deceived with a false appearance of things, by the cunning of the priests. There were some, which only caused the people, who did not understand the nature of things, especially their occult qualities, to wonder at them; much in the same manner as if any one should draw iron with a loadstone, before people who knew nothing of it; and it is related by many, that these were the arts in which Simon and Apollonius Tyanæus were so skilful. I do not deny but that some greater than these were seen, which could not be the effect of natural causes, by human power alone; but they were such as did not require a power truly divine, that is, omnipotent; for these spirits, who were inferior to God, and superior to man, were sufficient for these things; because, by their swiftness, strength, and cunning, they could easily remove distant things, and so compound different sorts of things, as to produce effects which should be very surprising to men. But the spirits by whom this was effected were not good, and consequently neither was their religion good; as is evident from what was said before, and from this consideration also, because they said that they were compelled, by certain enchantments, against their will: and yet the wisest heathens agree, that there could not possibly be any such force in words; but that they could only persuade, and this according to the manner of their interpretation. And a further sign of their wickedness is, that they would undertake many times to entice some to the love of others, notwithstanding their own endeavours against it, either by false promises, or by doing them some hurt; which things were forbidden by human laws, as witchcraft. Neither ought any one to wonder that the Supreme God should suffer some miracles to be done by evil spirits; because they who were already fallen from the worship of the true God, deserved to be deluded by such deceits. But this is an argument of their weakness, that their works were not attended with any remarkable good; for if any seemed to be called to life again, they did not continue long in it, nor exercise the functions of living persons. If at any time any thing proceeding from a divine power appeared in the sight of the heathen; yet it was not foretold that it would come to pass, in order to prove the truth of their religion; so that nothing hinders but the Divine Power might propose to itself some other end widely different from this. For instance; suppose it true, that a blind man was restored to his sight by Vespasian; it might he done, to render him more venerable upon this account; and that he might thereby the more easily obtain the Roman empire; and was therefore chosen by God, to be the executioner of his judgments upon the Jews: and other like reasons there might be for other wonders, which had no relation at all to religion.