sanctified them for my self But after all the People the Levites only excepted had worshipped the Golden Calf they were defiled and rejected and the Levites who sided with Moses as appears Exod. chap. 32. v. 20 27. were chosen into their room Deut. chap. 10. v. 8. The Lord separated the tribe of Levi to stand before the Lord to minister him and to bless his Name Which change when I seriously consider it makes me think of those Words in Tacitus Illo tempore non fuisse Deo curae securitatem illorum fuisse ultionem At that time God took more care to be revenged upon them than to preserve them God was so extreamly incensed against them that though Laws usually provide for the Safety Honour and Security of People yet the Laws which God gave the Iews were with a purpose to punish and be revenged upon them so that their Laws were not Laws that is the Peoples Safety but their Plague and Pnnishment Consider how many things the People were bound to give to the Priests and Levites beside the Money that was to be pay'd for the Redemption of the First-born Consider likewise that the Levites were only permitted to come near whatever was accounted holy which continually minded the People of their Uncleanness and Repudiation with which 't is very likely the Levites might often reproach them for amongst so many thousand Levites no question but there were some troublesome pragmatical Fellows who provoked the People and the People on their part to be quit with the Levites narrowly watched and pryed into their Actions who being but Men were subject to many failings and miscarriages which as is usual were charged upon the whole Function and at last especially when Provisions were dear in all probability the People grew weary of maintaining so many lazy idle and hated persons who were no Kin at all to them No wonder then when the People were at ease and publick Miracles ceased if they who were in Authority became remiss and the covetous incensed Minds of the People grew careless and neglecting the Divine Worship of which they began to be suspicious and ashamed desired a new 'T is likewise possible that the Princes to keep the Commanding Power still in their own hands might court the People to take part with them against the Priest and bring in a new Religion But had the duration and security of the Government been designed when it was first instituted things might have gone well if all the Tribes had had equal Honour and Power for who would have violated the Sacred Right of his Kindred They would rather for Piety and Religion's sake have maintained their Parents Brothers and Kinsmen seeing from them they were to receive the Interpretation of the Law and the Divine Oracles The Tribes would have been tied in a stricter Bond of Amity if all had had equal Power of administring in the Temple at least there had been less fear of Discord if the Election of the Levites had not been grounded upon the Wrath and Vengeance of God But as I have already said God was very angry with them and that I may again use Ezekiel's Expression he polluted them with their gifts in the redemption of their first-born that he might destroy them This appears by their Histories for as soon as the People began to be idle in the Wilderness many not of the meanest sort began to be offended with the Choice of this Tribe believing that Moses did not act by God's Command but did all things as he himself pleased because he made choice of his own Tribe above all the rest and made a perpetual Settlement of the Priesthood upon his own Brother So that a Tumult being rais'd they tell Moses and Aaron that all the Congregation were every one of them holy and that they lifted themselves up above all the Congregation of the Lord. No Reason could appease them but they were all miraculously destroy'd which occasion'd a Universal Sedition amongst all the People who believed that they who perished were not destroyed by God's Judgment but by some Trick of Moses after which followed a great Plague which made the People weary of their Lives This was the end of the Sedition but not the beginning of any Amity or Affection and God told Moses Deut. chap. 33. v. 21. that he knew the imagination the people went about even before he had brought them into the Land which he sware and Moses a little after Verse 27. saith to the People I know thy rebellion and thy stiff neck behold while I am yet alive with you this day ye have been rebellious against the Lord and how much more after my death And as all the World knows so it happened great Changes all manner of Licentiousness Luxury and Idleness made them grow daily worse and worse till being often beaten by their Enemies they brake their Holy Covenant and desired a Mortal King. The Temple became his Palace and the Tribes casting off the Divine Law and the Priesthood his Subjects The Electing of a King was a great occasion of new Seditions to reign precariously or suffer any Power to controll theirs was intolerable to their Kings They who from private Men were elected to the Throne were contented with the Dignity conferr'd upon them but when their Sons came by Right of Succession to the Crown they began by degrees to make Alterations that the Supreme Power might reside only in them which Power they had not so long as the Power of the Laws was not in their hands but were interpreted and kept by the High Priest in the Sanctuary So that the Kings were still subject to the Laws and had not Authority enough to abrogate the Old or make New. Moreover the Levites had power to keep the Kings as well as the Subjects under the Notion of being profane persons from medling with Sacred Matters Lastly Because all the power of their Kings depended upon the pleasure of any one who was accounted a Prophet of which they had an Example in Samuel who with great Boldness and Liberty commanded Saul to do what he pleas'd and for one Offence only transferr'd the Kingdom upon David which indeed made the Government perfectly precarious To avoid this their Kings consecrated other Temples that they might have no more need of consulting the Levites and enquired after others to prophesie in opposition to those who were accounted true Prophets But yet they could never compass their Ends for the Prophets were still ready watching their opportunity till a Successor came and then the Prophets by their Divine Power did sometimes set up some Famous and Worthy Person who being displeas'd with the King did under pretence of vindicating Religion endeavour to usurp the Supreme Power or some part thereof But neither this way could the Prophets compass their Ends for though they took away the Tyrant yet the Causes of Tyranny still remain'd and they did with a great Effusion of the Subjects Blood only
had Temples dedicated to him and was worshipt by Flamens and Priests in the same manner that other Gods were Tacitus in his First Book of Annals tells us That Alexander would be saluted by the Name of Iupiter's Son which was not Pride but Design as appears by the Answer he return'd to the invective Speech made by Hermolaus In the Eighth Book and Eighth Section of Quintus Curtius Alexander speaks to this purpose One thing is very ridiculous which Hermolaus requires That I should not own Jupiter to be my Father being so declared by his Oracle as if the Answer of the Gods were in my Power he offer'd me the Name of his Son which was very suitable to the Designs I am now about I wish the Indians would also believe me to be a God Success in War depends much upon Fame and that which is falsly believed sometimes works the same effects which things do that are true In which few words he very artificially endeavours to continue People in their ignorance and neatly insinuates the Design of his dissembling which Cleo likewise did in his Oration whereby he endeavour'd to perswade the Macedonians to sooth and flatter the King for after he had with admiration spoken in praise of Alexander and reckon'd up all his Merits giving a colour of Truth to the Fraud he shews the advantages gain'd by it in words to this effect The Persians are not only prudent but pious in worshipping their Kings as Gods because it was the Safety of Majesty and then concludes That he himself would be the first who at the King's entrance would fall down upon the Earth and worship him and that he thought the wisest amongst them would follow his Example See Curtius in his Eighth Book § 8. But the Macedonians were wiser Nor can any but meer Barbarians be so grosly cheated and of Subjects suffer themselves to be made Slaves altogether unprofitable to themselves Others have with more ease perswaded the World That the Majesty of Kings is Sacred that they are God's Vicegerents on Earth ordained by God and not establisht by the Votes and Consent of Men but preserved and defended by the particular aid and protection of Divine Providence This and much more have Monarchs devised to secure their Government with which I will not meddle but proceed to those things which for the preservation of Government Divine Revelation taught Moses We have already declared in the Fifth Chapter that after the Israelites went out of Egypt they were not subject to the Laws or power of any other Nation but it was lawful for them to Institute what Laws and possess what Lands they pleased for when they were freed from the intollerable bondage of the Egyptians and were not bound by Covenant to any Mortal they again recover'd their natural Right to all things which were in their Power and every Man might freely resolve whether he would keep his natural Right or part with and transfer it to another Being then in this natural State by the Counsel of Moses in whom all had a very great trust and confidence they resolved to transfer their Power upon no mortal Man but upon God only and without further delay promis'd all with one Voice to obey God in all things and never to own any other Power but such as God by Prophetical Revelation should institute and appoint This Promise and Translation of their Right and Power upon God was in the same manner that we have supposed it to be done in a common Society when Men resolve to depart with their natural Right For as it appears Exod. chap. 24. ver 7. they freely without any Compulsion not terrified with any threats did by express Covenant and Oath part with their natural Right and transfer'd it upon God and that the Covenant might be firm and binding without any suspicion of fraud God Covenanted nothing with them till after they had made tryal of his wonderful Power by which they had already been and were afterwards to be preserved see Exod. chap. 19. v. 4 5. for upon this very ground of believing that the Power of God only could save them they transfer'd all their Power of preserving themselves and consequently all their Right upon God. The Government then of the Jews was only in God and therefore by vertue of the Covenant was called the Kingdom of God God was rightful King of the Jews and consequently the Enemies of that Government were Gods Enemies and the Subjects of that Commonwealth who went about to usurp that Government were guilty of Treason against his Divine Majesty and the Laws of that Common-wealth were the Laws and Commands of God So that in this Commonwealth Civil Right and Religion which we have shewn consists only in Obedience towards God were but one and the same thing My meaning is that the Doctrines of Religion were Laws and Commands Piety was Justice and Impiety wrong and Injustice he that forsook the publick Religion ceased to be a Subject and upon that very account was thought an Enemy he that dy'd for Religion was thought to dye for his Country and between Religion and Civil Right there was no difference Upon this account this Government might very well be called Theocracy seeing the Subjects thereof were bound by no Law but what was revealed by God. But these things were thus more in opinion then reality for the Jews did indeed still retain the Absolute Power of Government as will appear by what shall be presently declared namely by the Form and Rules whereby their Government was Administred which is now my purpose to explain Seeing the Jews did not transfer their Power upon any other Man but all equally parted from it as is done in Democratical-government and all cryed with one Voice Whatsoever God himself without any other intermediate Person shall speak to us that will we do it clearly appears by this Agreement they all continued equal and the Power and Right of consulting God of receiving and interpreting Laws was equal in them all and the Administration of the Government was in the whole Congregation Upon this ground all equally at first hearken'd what God would say and what he would Command but in this first meeting they were so terrified and heard God speaking with so muh astonishment that every Man thought that day would be his last Full of very great fear they came again to Moses and said We have heard Gods Voice out of the midst of the Fire Now therefore why should we dye This great Fire will consume us we shall dye if we hear the Voice of the Lord our God any more therefore go thou near and hear all that the Lord our God shall say and speake thou unto us all that the Lord our God shall speak unto thee we will hear and do it By saying this they clearly abolisht the first Covenant and transfer'd upon Moses their own Right of consulting God and interpreting his Laws and Decrees for here they did not as before
common The Psalms speak of the Cedars of God to express their extraordinary height in the First Book of Sam. Chap. 10. v. 7. it is said The fear of the Lord fell on the People which signifies a very great fear and in this sense all things which exceeded the Capacity of the Iews and whose natural Causes where not known to them were always referr'd and attributed to God. Tempests were called Gods Chiding and Threatnings Thunder and Lightning his Darts and Arrows they thought God kept the Winds shut up in the Caverns of the Earth which they called his Treasuries in which Opinion they differ'd from the Heathen only by believing God and not AEolus to be their Ruler upon this ground Miracles are also called the Works of God that is stupendious wonderful works tho' indeed all things in Nature are the Works of God and only by Divine Power act and subsist in the same Sence the Psalmist calls the Miracles done in Egypt the Powers of God because in the Iews greatest danger they open'd a way to their safety and deliverance when they least expected it and were therefore so much admir'd by them Seeing then the Works of Nature which are strange and unusual are called the Works of God and Trees of extraordinary height and magnitude the Trees of God it is no wonder that in Genesis Men very Valiant and of great Stature tho' impious Robbers and Fornicators were called the Sons of God the Ancient Heathen as well as the Iews used to attribute to God every thing in which any one excell'd other Men Pharaoh when he heard the Interpretation of his Dream said that the Spirit of the Gods was in Ioseph and Nebuchadnezzar said the Spirit of the Holy Gods was in Daniel nothing was more frequent among the Latines then to say things very curiously wrought were done by a Divine Hand which Expression if a Man would turn into Hebrew he must say done by the Hand of God. By these places I have quoted many other in Scripture where mention is made of the Spirit of God may be easily understood and explained the Spirit of God and the Spirit of Iehovah in some places signifie nothing but a vehement dry and destroying Wind as Isa. Chap. 40. v. 7. The Grass withereth the Flower fadeth because the Spirit of the Lord bloweth upon it Also Gen. Chap. 1st v. 2. and the Spirit of God that is a strong Wind moved upon the Waters It also signifies a great Mind or Courage the Courage of Gideon and Sampson are stiled in Scripture the Spirit of God that is a bold daring Mind ready to undertake and attempt any thing So also any particular vertue or skill more then ordinary is in Scripture called the Spirit of God Exod. Chap. 31. v. 3. And I have filled him with the Spirit of God in Wisdom and Workmanship speaking of Bezaleel so Isa. Chap. 11. v. 2. And the Spirit of the Lord shall rest upon him that is as the Prophet more fully explains himself the Vertue of Wisdom Councel and Might in like manner Sauls Melancholy is called an Evil Spirit of God or from God that is deep Melancholy for Sauls Servants who called his Melancholy the Melancholy of God were they that sent for Musick to recreate him which shew'd that they did not think his Melancholy to be any more than Natural sometimes by the Spirit of God is signified the Life of Man Iob Chap. 27. v. 3. The Spirit of God is in my Nostrils alluding to what is said Gen. Chap. 2. v. 7. God breathed into Mans Nostrils the Breath of Life so Ezek. Chap. 37. v. 14. saith Prophesying to the Dead and I will put my Spirit in you and ye shall live that is I will restore Life to you in the same Sense speaks Iob Ch. 34. v. 14. If he gather unto himself his Spirit and his Breath so likewise is to be understood the 3 Verse of the 6 th Chap. of Gen. My Spirit also shall not always strive with Manfor that he also is flesh that is Man hereafter shall do according to the dictates of his Flesh and not of his Mind which I gave him to discern Good from Evil Psal. 51. v. 10 11. David says Create in me a clean Heart O God and renew a right Spirit within me cast me not away out of thy presence and take not thy Holy Spirit from me because it was believed that Sins came only from the Flesh and that the Soul or Mind did incline Men only to good therefore the Psalmist implores Gods Assistance against his carnal Affections and prays that his Mind or Soul which God gave him may be preserved and kept by God now because the Scripture describes God like a Man and because the Common Peoples Capacity is weak doth attribute to God a Mind affections of Mind and likewise a Body and Breath therefore the Spirit of God is many times in Scripture taken for the Will the Mind the Power and the Breath of Gods Mouth Isa. Chap. 40. v. 13. the Prophet saith who hath directed the Spirit of the Lord that is who hath disposed the mind of God to will any thing which he himself hath not determin'd Likewise Chap. 63. v. 10. They rebelled and vexed his Holy Spirit Hence it is that sometimes 't is taken for the Law of Moses because it doth as it were explain and unfold Gods Mind for Isa. in the 11 th V. of the 63. Ch. saith where is he that put his Holy Spirit within him that is the Law as is clearly Collected from the Context Nehemiah Ch. 9. v. 20. saith thou gavest also thy good Spirit to instruct them speaking of the time of the Law Deut. Ch. 4. v. 6. Moses speaking of the Law saith This is your wisdom and understanding so David Psal. 43. v. 11. saith Thy good Spirit leadeth me into the Land of Vprightness that is thy mind revealed to us leadeth us into the right way the Spirit of God also signifies the Breath of God which is as improperly attributed to God as is Body or Mind Psal. 33. v. 6. And all the Host of them by the breath of his Mouth it signifies the power and might of God Iob Chap. 33. v. 4. The Spirit of God hath made me that is the Power of God or rather his decree for the Psalmist speaking poetically saith by the Word of the Lord were the Heavens made and all the Host of them by the Breath of his Mouth Also Psal. 139. v. 7. It is said whether shall I go from thy Spirit where Spirit signifies Gods Power and presence Lastly the Spirit of God is used in Scripture to express the affections of Gods Mind namely his Benignity Mercy c. Michah Chap. 2. v. 7. Is the Spirit of the Lord straightned are these his doings so Zachary Chap. 4. v. 6. not by might not by power but by my Spirit that is only by my Mercy and in this Sense I think ought to be understood
only and in respect to their Government but eternal they say that the Jews after the loss of their Government tho' so many Years dispersed and divided among all Nations still survive and are yet in being which never happen'd to any other Nation that the Scripture in many places seems to declare that God chose them to be his People for ever and that tho' they have lost their Government and Commonwealth they are still Gods Elect the places of Scripture which they think most clearly prove this eternal Election are chiefly the 36. v. of the 31 Chapter of Jerem. where the Prophet testifies that the Seed of Israel should continue Gods People for ever by comparing them with the immutable and fixed order of Heaven and Nature Thus saith the Lord 〈◊〉 giveth the Sun for a Light by Day and the Ordinances of the Moon and Stars for a Light by Night who divideth the Sea when the Waves thereof Roar if these Ordinances depart from before me saith the Lord then the Seed of Israel also shall cease from being a Nation before me for ever The second place of Scripture is Ezek. Chap. 20. from the 32. Verse onward where God seemeth to declare that tho' the Iews should willfully depart from his Worship yet he would gather them again from all Countries where they should be scatter'd and would lead them into the Wilderness of the People as he did their Fathers into the Wilderness of Egypt and after he had separated from them the Rebels and Transgressors he would bring them into his Holy Mountain where all the House of Israel should serve him there are other places of Scripture cited by the Pharisees but in answering these two I think I shall clear all others which will be easily done after I have proved by Scripture that Gods choice of the Iews was not eternal but on the same Conditions that he before chose the Canaanites who also as we have shewn had a High Priest who Religiously Worshipt God and yet were at last rejected by God for their Luxury Sloth and Idolatry Moses Levit. chap. 18. v. 27 28. warneth the Israelites that they should not pollute themselves with Incest and other Abominations as did the Canaanites least the Land spewed them out as it did the Nations before them and Moses Deut. chap. 8. v. 19 20. in express Words threatens their total Destruction I testify against you this day that ye shall surely perish as the Nations which the Lord destroyeth before your Face so shall ye perish because ye would not be obedient unto the Voice of the Lord your God and to this purpose there are other places in the Law which shew that Gods Election of the Iews was not eternal if therefore the Prophets foretold them of a new everlasting Covenant of the Knowledge Love and Favour of God it is manifest that it was promised only to those that were Pious and feared God for in the forecited 20 th Chapter of Ezek. it is expresly said that God would separate from them the Rebellious and Transgressors Zeph. chap. 3. v. 11 12. God saith he would take away out of the midst of them those that were Proud and he would leave an Afflicted and Poor People and because this Election was founded only upon Piety and real Vertue it is not to be imagin'd that it was promis'd to none but those that were Godly and Vertuous amongst the Iews exclusively to all other Nations but we ought to believe that the true Prophets among the Heathen which we have shew'd all Nations had did likewise promise the same to their own People and still comforted them with it this eternal Covenant of the Knowledge and Love of God is Universal as appears Zeph. chap. 3. v. 10. from beyond the Rivers of AEthyopia my Suppliants even the Daughter of my dispersed shall bring my Offerings So that in this particular no difference is to be made between Iews and Gentiles and therefore no other Election was peculiar to the Iews but what I have declared the Prophets in their Prophesies of this Election which only had respect to vertuous living mingled many things concerning the Sacrifices and Ceremonies of the Temple and rebuilding the City and under those Figures according to the Custom and Nature of Prophesy expounded things Spiritual that they might likewise declare to the Iews whose Prophets they were that Restauration of their Government and Temple which they were to expect in the Reign of Cyrus That the Iews should still remain without any Government after a dispersion of so many Years is no wonder seeing they have separated themselves from all Nations and incur'd their hatred not only by external Rites contrary to those of other Nations but also by the sign of Circumcision which they most religiously observe that their being hated by other Nations contributes very much to their continuance is proved by Experience When the King of Spain heretofore compell'd the Iews to profess the Religion of that Kingdom or else to quit the Country many Iews turn'd Papists and because those that changed their Religion became thereby capable of the same Priviledges and Honours which natural Spaniards enjoy'd they were presently mixed with the Natives and in a short time there remain'd none of the race but the contrary happen'd in Portugal where tho' the King forced them to profess the Religion of the Country they still lived apart by themselves because they were declared incapable of all Preferments I am of Opinion that only the sign of Circumcision may be able to perpetuate the Nation and unless the Principles of their Religion Effeminate their Minds they may one time or other when they see a fair opportunity Re-establish their Government and be again chosen by God. Of the like Case the Chineses are a Famous Example who Religiously preserve a particular lock of Hair upon their Heads by which they distinguish themselves from other People and have thereby preserved themselves so many thousand Years that their Antiquity exceeds all other Nations they have heretofore recovered their lost Empire and without doubt will do so again when the Courage of the Tartars hath lain a while longer buried in Wealth Luxury and Sloth Lastly if any Man upon what ground soever will maintain that Gods Election of the Iews was eternal I will not contradict him provided he grant that their Election whether Temporal or Eternal and as it was peculiar to the Iews did only respect their Government and bodily Conveniences which alone may distinguish one Nation from another but that upon the account of Knowledge and Vertue there is no Nation distinguisht from nor any chosen by God before another CHAP. IV. Of the Divine Law. THE word Law taken absolutely signifies That according to which every individual or all or some of the individuals of the same Species do Act by one and the same determinate Rule and that Rule depends either upon the necessity of Nature or the Will and Pleasure of Men the
not well acquainted with them will take many things in Scripture for Miracles which were never thought so by the Penmen of it so that he will not only be mistaken in the Things and Miracles that happen'd but will be likewise ignorant what was the meaning of those by whom the Scripture was Originally Written for Example The Prophet Zachary chap. 14. v. 7. speaking of a future War saith but it shall be one day which shall be known to the Lord nor Day nor Night but it shall come to pass that at the Evening time it shall be Light in which words he seems to predict a great Miracle but they signify no more then that a doubtful Battle should be fought whereof the Success should be known only to God but towards Evening the Iews should be Victorious In the like Phrases and Expressions the Prophets were wont to foretel and write the Victories and overthrows of the Nations Isaiah chap. 13. v. 10. declareth the destruction of Babylon in these words the Stars of Heaven and the Constellations thereof shall not give their Light the Sun shall be darkned in his going forth and the Moon shall not cause her Light to shine which no body believes did happen in the destruction of that Empire nor that which the Prophet adds v. 13. therefore will I shake the Heavens and the Earth shall remove out of her place In like manner Isaiah chap. 48. v. 21. they thirsted not when he led them through the deserts he caused the Waters to flow out of the Rock for them he clave the Rock also and the Waters gushed out by which words nothing more is meant then that the Iews found Fountains in the deserts by which they quenched their thirst for no such Miracles happen'd when by the consent of Cyrus they returned to Ierusalem many expressions of like Nature occur in the Scripture and are only fashions of speaking amongst the Iewish Nation I need instance in no more but let it be observed that the Iews made use of such Phrases not only for Ornament to their Language but also to express their Devotion and therefore attributed all things to God so that the Scripture seems to relate nothing but Miracles even when it speaks of things meerly natural We are therefore to believe that when the Scripture saith God hardened the Heart of Pharaoh nothing more was signified then that Pharoah was very obstinate and disobedient and when it is said God opened the Windows of Heaven nothing more is to be understood then that there fell abundance of Rain whoever then will but consider that many things in Scripture are related very briefly imperfectly and without Circumstances shall find nothing repugnant to natural Reason but many things which seem very obscure may with a little Meditation be explain'd and easily understood so that I think I have sufficiently proved what I intended but before I put an end to this Chapter I have thought fit to intimate that in speaking of Miracles I have taken a course different from that I made use of in treating of Prophesy for I declared nothing positively concerning Prophesy but what I could conclude from fundamental Princiciples revealed in the Scripture but what I have said concerning Miracles I have drawn from Principles known by the Light of Nature which I did designedly because I could not know wherein Prophesy consisted nor could I aver any thing of it it being a meer Theological question exceeding human Capacity but what I could derive from revealed Principles so that I was forced to make a short Historical Collection of Prophesy and from thence to form some Maxims which might instruct me as far as 't was possible in its Nature and Properties but because that which we inquire concerning Miracles namely whether any thing in Nature can happen which is either contrary to its Laws or doth not follow from them is a Philosophical Subject I thought it much better to clear the Question by making use of Principles known by the Light of Nature as those that are most obvious I say I did it purposely because I can also prove it from fundamental Principles of Scripture which declareth that the course and order of nature in general is constant and immutable Ps. 148. v. 6 he also establisht them for ever and ever he hath made a decree which shall not pass and Ierem. chap. 31. v. 35 36. thus saith the Lord who giveth the Sun for a Light by Day and the Ordinances of the Moon and the Stars for a Light by Night which divideth the Sea when the Waves thereof roar if these Ordinances depart from before me saith the Lord then the Seed of Israel shall cease also from being a Nation before me for ever the Philosopher in his Book of Ecclesiastes chap. 1. v. 10. saith is there any thing whereof it may be said see this is new it hath been already of old time which was before us v. 11. he saith there is no remembrance of former things neither shall there be any remembrance of things to come with those that come after by which words he means that nothing happens which hath not happen'd before tho' it be forgotten in the 3 d Chapter v. 11. he saith that God hath made every thing beautiful in its time and v. 14. he saith whatever God doth it shall be for ever nothing can be put to it nor any thing taken from it v. 15. that which hath been is now and that which is to be hath already been which clearly declares that Nature keeps a constant fixed and unchangeable course that God in all Ages known and unknown it still the same that the Laws of Nature are so large and perfect nothing can be added to or taken from them and lastly that there is nothing new in Miracles but what seems so to Mans ignorance these things are expresly declared in Scripture but 't is no where said that any thing happens in Nature either contrary to its Laws or not proceeding from them so that Miracles require Causes and Circumstances and are not immediately wrought by I know not what Kingly and absolute Empire which the Vulgar attribute to God but by his divine Power and Decree manifested in the Laws and Order of Nature and that Miracles may be wrought by seducing Impostures as appears Deut. chap. 13. and Matth. chap. 24. v. 24. from whence it manifestly follows that Miracles were things natural and therefore to use Solomons expression are not to be thought new or contrary to Nature but have as neer an Alliance as is possible to natural things which may be easily made out by the Rules I have laid down drawn from the Scripture but tho' I say we are taught these things by Scripture yet I do not mean that the Scripture delivers them to us as Doctrines necessary to Salvation but only that the Prophets received them as we do and therefore 't is left to every Mans Liberty to have such an Opinion of them as
fitted and proportion'd to Mens understanding and capacity as I have proved mine to be the difficulties that are in it have proceeded from Mens sloth and negligence not from the nature of the Method CHAP. VIII Sheweth that the Pentateuk Books of Joshua Judges Ruth Samuel and the Kings were not Written by the Persons whose Names they bear and then inquires whether the Writers of all these Books were diverse Persons or but one and who IN the former Chapter we have spoken of the Foundations and Principles of the Knowledge of the Scriptures and we have shewn them to be nothing else but a true History of the Scripture which History tho' very necessary the Antients neglected to compose or at least if they Writ or left any by Tradition it perished by the injury of time and consequently a great part of the Fundamentals and Principles of Scripture-knowledge was lost which loss however had been more tollerable if Men of succeeding Ages had kept themselves within their true bounds and had faithfully delivered to their Successors those few Principles which they received or found out and had not out of their own Brains forged new whereby the History of Scripture is not only imperfect but remains full of Errors and the Foundations of Scripture Knowledge are not only so few that a perfect History cannot be built on them but they are also very faulty and defective To rectify this and remove the common prejudices in Divinity is my purpose but I fear I go about it too late for things are now almost come to that heigth Men in this point will endure no correction but obstinately defend whatever they have embraced under the form of Religion Reason prevailing with very few so universally have these prejudices spread themselves in the Minds of Men. I will nevertheless endeavour and try what I can do because the business is not absolutely desperate that I may in order shew what these prejudices are I will begin with those which concern the Penmen of those Books that are accounted sacred and first concerning the Writer of the five Books of Moses commonly called the Pentateuk Men have generally believed that they were Written by Moses himself and the Pharisees so stifly defended this Opinion that they counted him a Heretic that thought otherwise and for this Reason Aben Ezra a Person of an ingenuous disposition and no mean Learning being the first I read of who took notice of this mistake durst not plainly declare his thoughts but only hinted his Opinion in obscure Words which I will not scruple to explain and give you their naked meaning Aben Ezra's Words in his comment upon Deutronomy are these Beyond Iordan Now thou mayest understand the Mistery of twelve and Moses also wrote the Law and the Cananite was then in the Land in the Mount of the Lord shall it be seen behold his Bedsted was a Bedsted of Iron then shalt thou know the Truth by these few Words he shews and plainly declares that it was not Moses but some other Person that lived long after him who wrote the Pentateuk and that Moses wrote some other Book to make this appear his first Observation is that the Preface of Deutronomy which begins thus These be the words of Moses which he spake unto all Israel beyond Jordan could not be Written by Moses who never passed Iordan His second Observation is that the Book which Moses wrote was fairly Copyed out in the compass of one Altar as appears Deut. chap. 27. v. 5 8. Iosh. chap. 8. v. 31 32. which Altar the Rabbins declare was made only of twelve Stones from whence it follows that the Book which Moses Writ was a Volume much less then the Pentateuk and this I think Aben Ezra meant by the mistery of twelve unless perhaps he understood those twelve Curses which are in the forementioned 27 th Chapter of Deutronomy which he might believe were not Written in the Book of the Law and therefore beside the Writing of the Law commanded the Levites to repeat those Curses that they might by Oath bind the People to observe the Written Laws or else perhaps he meant the last Chapter of Deutronomy that speaks of Moses's Death which Chapter consists only of twelve Verses but these and other things which are spoken only by guess need not a more curious Examination The third Observation is that 't is said Deut. chap. 31. v. 9. Moses wrote this Law and delivered it c. which could not be the words of Moses but of some other Person declaring what Moses did and what he wrote His fourth Observation is that place Gen. chap. 12. v. 6. where it is said speaking of Abraham passing through Canaan that the Cananite was then in the Land which words must be Written after Moses's Death when the Cananites were driven out and did not possess the Land and this must likewise be the meaning of Aben Ezra's commenting upon this place in these words And the Cananite was then in the Land it seems that Canaan Nephew to Noah took that Land from some others who possessed it if not then there is a great mistery in the thing whosoever understands it let him be silent that is if Canaan invaded those Countries then the meaning of those Words the Cananite was then in the Land must be that there was a time past when the Land was inhabited by another Nation but if Canaan were the first who lived in that Country as appears by the 10 th Chap. of Gen. he was then the words must imply that in the time of the Person who wrote the Book of Genesis the Cananites were not in the Land so that Moses could not be the Writer of it because in his time the Cananites were still in the Possession of that Country and this is that Mistery he would not have made public His Fifth Observation is that which is in the 22 th chap. Gen. v. 14 where speaking of Mount Moriah the Text saith it is said to this day in the Mountain of the Lord shall it be seen now it was not called the Mountain of the Lord till after it was dedicated to the Building of the Temple and this choice of the Mountain was not made in the time of Moses who did not speak of any place chosen by God but only foretels that God would in time to come chuse a place which should bear Gods Name His sixth Observation is what is said Deut. chap. 3. speaking of Og King of Basan these words are interposed v. 11 th for only Og King of Basan remained of the remnant of the Gyants behold his Bedsted was a Bedsted of Iron is it not in Rabbah of the Children of Ammon Nine Cubits was the length thereof which Parenthesis clearly shews that the Writer of these Books lived long after Moses for this manner of speaking argues that the Person related what past long ago and to obtain credit shewed some Antient Reliques Without question this Bedsted was first
found in the time of David who Conquered this City as is declared in the 30 th Verse of the 12 Chap. of the second Book of Samuel and not only here but a little after the Historian to Moses words adds these in the 14 th Verse Jair the Son of Manasseh took all the Country of Argob unto the coasts of Jeshuri and Maachathi and called them after his own name Bashan Haveth Jair unto this day these Words I say were added by the Historian to explain Moses's Words in the 13 th Verse and the rest of Gilead and all Bashan being the Kingdom of Og gave I unto the half Tribe of Manasseh all the Region of Argob with all Bashan which is called the Land of the Gyants and therefore the Historian was forced to explain what those places were which were antiently so called and also to give a reason why in his time they were called by the name of Iair who was of the Tribe of Iudah and not of Manasseh as appears by the 2 d Chap. of the 1 st Book of the Chron. v. 21 22. We have now explained Aben Ezra's meaning and also those places in the Pentateuk quoted by him to make good his Opinion but indeed he hath not taken notice of all nor of the principal places for there are more of greater moment which I will now mention First the Writer of these Books doth not only speak of Moses in the third Person but also testifies many things of him namely God spake with Moses God spake with him face to face Moses was the meekest of all Men Numb chap. 12. v. 3. Now the Man Moses was very Meek above all Men upon the Face of the Earth Moses was wroth with the Officers of the Host Numb chap. 31. v. 14. Moses the Man of God Deut. chap. 33. v. 1. Moses the Servant of the Lord dyed Deut. chap. 34. v. 5. And there arose not a Prophet since in Israel like unto Moses v. 10. but in Deutronomy where the Law which Moses wrote and declared to the People is set down Moses speaketh and tells them what he did in the first Person Deut. chap. 2. v. 1 17. The Lord spake unto me and I prayed unto the Lord but then again after the Historian had repeated Moses's words he goes on and again speaks in the third Person declaring how Moses delivered to the People in Writing that Law which he had published Lastly the Historian relates how Moses warned and admonished the People and ended his Life all which namely the manner of speaking the Testimony and Character given of Moses with the context of the whole History fully satisfy that the Books were not Written by Moses but by some other Person Secondly it is to be observed that this History doth not only relate how Moses dyed was buryed and that the Iews Mourned thirty Days for him but making likewise a Comparison between him and all the other Prophets that lived after him saith he excelled them all Deut. chap. 24. v. 10. and there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face Which as it is a Testimony that Moses could not give of himself so could no other Man who immediately followed him but it must necessarily be one who lived many Ages after him because he speaketh of the time past saying there arose not a Prophet since and of his Burial he saith no Man knoweth of his Sepulchre unto this day Thirdly it is to be Noted that the History calls some places by Names which they had not in Moses's time but by others given them long after Gen. chap. 14. v. 14. it is said Abraham pursued his Enemies unto Dan which name was never given to that City till long after the Death of Ioshua as appears by Iudg. chap. 18. v. 29. and they called the Name of the City Dan after the Name of Dan their Father who was Born unto Israel how be it the Name of the City was Laish at the first Fifthly it is to be observed that the Histories are continued for a longer time then Moses lived for Exod. chap. 16. v. 35. it is said the Children of Israel did eat Manna forty Years until they came to the Borders of the Land of Canaan namely till the time mentioned Iosh. chap. 5. v. 12. In the Book of Gen. 36. v. 31. These are the Kings that Reigned in the Land of Edom before there reigned any King over the Children of Israel the Historian without doubt there declareth what Kings the Edomites had before David Conquer'd them and set Governours over them as appears in the 2 d Book of Sam. chap. 6. v. 11 14. by all this it is as clear as day that the Pentateuk was not Written by Moses but by some other who lived many Ages after him But let us consider the Books which Moses wrote and are mention'd in the Pentateuk First it appears Exod. chap. 17. v. 14. God commanded Moses to write the War against Amalek but in what Book it doth not appear Numb chap. 21. v. 10. there is a Book mentioned called the Wars of the Lord wherein without question Moses gave a full Relation of the War against Amalek and also of all those Encampings or pitching their Tents which the Author of the Pentateuk saith Numb chap. 33. v. 2. were described by Moses it likewise appears Exod. 24. v. 4 7. that Moses wrote another Book called the Book of the Covenant which he read to the People when they first made a Covenant with the Lord but this Book or Epistle contained very few things the Laws only or Commands of God recited in Exod. from the 22 Verse of the 20. chap. to chap. 24. which no body will deny who without partiality and with any sound Judgment reads that Chapter it is there declared that as soon as Moses understood the Peoples readiness to enter into a Covenant with the Lord he wrote the Oracles and Laws of God in a Book and early in the Morning certain Ceremonies being performed he read to all the Congregation the Condition of the Covenant which being read and understood by all the People they with a general Consent obliged themselves to all that God Commanded so that considering the shortness of the time in which it was Written and the manner of making the Covenant the Book could contain no more then the few things I have mentioned Lastly it appears that Moses in the fortieth Year after their going out of Egypt explained all those Laws which he had prescribed as may be seen Deut. chap. 1. v. 5. and again obliged the People to the observance of them Deut. chap. 29. v. 14. and then wrote a Book which contained those Laws so explain'd and the New Covenant Chap. 31. v. 9. which was called the Book of the Law of God to which Ioshua made an Addition by registring that agreement whereby the People in his time obliged themselves and entered a third time into
Covenant with the Lord Iosh. chap. 24. v. 25 26. but because we have no Book extant either of the Covenant of Moses or Ioshua it must necessarily be granted that the Book perished unless we will be as mad as the Chaldee Paraphrast Ionatan and wrest the Scripture as we please for he being prest with this difficulty chose rather to corrupt the Scripture then confess his Ignorance for those words in the 26. v. of the 24. chap. of Iosh. Joshua wrote these words in the Book of the the Law of God c. he render'd thus in his Chaldee Translation And Ioshua wrote these words and kept them with the Book of the Law of God there is no medling with Men who will see nothing but what they list is not this denying what is Scripture and forging new at our pleasure We then conclude that this Book of the Law of God was not the Pentateuk but quite another which the Author of the Pentateuk hath orderly interwoven with his work as appears by what hath been and shall be further said where the forecited place in Deutronomy saith that Moses wrote a Book of the Law the Historian adds that he delivered it to the Priests and commanded them at certain set times to read it before all the People which implyes that the Book must be much less then the Pentateuk seeing at one meeting it might be read all over and understood by the People nor can we here forbear to observe that of all the Books Written by Moses this only of the second Covenant and his Song which he afterwards Writ for all the People to Learn he commanded to be Religiously kept because the first Covenant obliged only those that were present and the second not only all present but their posterity also Deut. chap. 29. v. 14 15. He therefore commanded this Book of the second Covenant to be carefully and Religiously preserved to future Ages and also his Song because future Ages were chiefly concern'd in it Seeing then it is not evident that Moses ever writ any Books beside the Book of the Law and his Song which he commanded to be kept and that many things in the Pentateuk could not be Written by him I conclude that no Man can upon any good ground but must altogether against reason make Moses the Author of the Pentateuk but some body may perhaps here ask whether Moses besides these Books did not write the Laws when they were first revealed to him that is whether in the space of forty Years he did not set down in Writing any of those Laws which he prescribed beside those few contain'd in the Book of the first Covenant to this I answer that tho' I should grant it to be very agreeable to reason that Moses should commit to Writing those Laws which he Communicated to the People at the same time and place when and where they were publisht yet I deny that it is lawful upon this Ground to affirm he did for I have already shewn we ought in like Cases to determin nothing but what is manifestly proved either by Scripture it self or by consequences drawn from the Principles of it and not because a thing seems Consonant to Reason for Reason it self doth not oblige us to be possitive It may be the Senate of Seventy Elders communicated to the People Moses's Edicts in writing which were afterwards collected by him that writ the Pentateuk and were orderly inserted into the History of Moses's Life and so much for the five Books of Moses It is now time to examin the rest the Book of Ioshuah for like Reasons could not be written by Ioshua it must be some other Person that gives so good a Character of him in several places of that Book Iosh. Chap. 6. v. 27. The Lord was with Ioshua and his Fame was noised throughout all the Country that he omitted nothing but did all that Moses commanded Chap. 8. v. 35. Chap. 11. v. 15. That he waxed Old called all the People together and at last dyed Moreover some things are related which happen'd after his Death namely that the People continued to worship God as long as the Old men lived who knew Ioshua In the 16. Chap. v. 10. It is said that Ephraim and Manasseh did not drive out the Cananites that dwelt in Gezur but the Cananites dwell among the Ephramites to this day and serve under Tribute Which is the same Expression we find in the first chap. of Iudges v. 21. But the Iebuzites dwell with the Children of Benjamin in Ierusalem unto this day Which manner of speaking implies the Writer relates what was long ago past as appears Iosh. Chap. 15. Verse the last the Iebuzites dwell with the Children of Iudah unto this day The same Expression is likewise used in the History of Kaleb beginning at the 13 th Verse of the said Chapter The building of an Altar beyond Iordan by the two Tribes and a half mention'd in the 22. Iosh. v. 10. In all Probability happen'd after Ioshuah's Death because in all that story there is not so much as one word said of him but the People only deliberated to make War sent Embassadors received and approved the Answer which was returned Lastly it appears by the 14 th Verse of the 10 th Chap. That the Book of Ioshua was written many Ages after his Death for the Text saith and there was no day like that before or after it that the Lord hearkened to the Voice of a Man If then Ioshua writ any Book it must be that of Iasher mentioned in the same story v. the 13 th As for the Book of Iudges I believe no Man in his right Wits will think it written by the Iudges themselves for the end of the History in the 2 d. Chap. clearly shews it was all written by one single Person who tells us in many places that in those days there was no King in Israel which is an argument it was written in a Time when the People had Kings Concerning the Books of Samuel there needs no deliberation seeing the History is carried on so far beyond his death but however let this be observed that this Book must be written many Ages after him for the Hestorian in the 1 st Book of Sam. Chap. 9. v. 9. saith in a parenthesis Before time in Israel when a Man went to inquire of God thus he spake come let us go to the Seer for he that is now called a Prophet was before time called a Seer The two Books of the Kings as appears by the Books themselves were collected out of what was written of the Reign of Solomon see the 1 st Book of Kings chap. 11. v. 5. And out of the Chronicles both of the Kings of Iudah and Israel chap. 14. v. 19 29. The rest of the Acts of Ieroboam how he warred and how he reigned behold they are written in the Books of the Chronicles of the Kings of Iudah We therefore conclude that all the Books which
Neguniah the Son of Hiskiah the Book of Ezechiel had been absconded because there are expressions in it repugnant to the words of the Law By all which it is manifest that the learned in the Law held a Council to determin what Books should be receiv'd for Sacred and what should be rejected so that whoever will be sure of the Authority of all must search into the Council and know upon what ground and reason every Book was receiv'd I should now examin the Books of the New Testament but I hear it hath been already done by Men learned in the Sciences and skilful in Tongues I am not Grecian good enough to undertake it beside we want Original Copies of those Books which were written in Hebrew and therefore I will not ingage my self in the business but only observe some things which make to my main purpose and that shall be the work of my next Chapter CHAP. XI Enquires whether the Apostles wrote their Epistles as Apostles and Prophets or only as Teachers and sheweth what is the Office of an Apostle WHoever reads the New Testament must be convinc'd that the Apostles were Prophets but because the Prophets as I have shew'd in the end of the first Chapter did but seldom and not always speak by Revelation it may very well be a Question Whether the Apostles like Moses Ieremy and others did by express Command and Revelation write their Epislles as Prophets or else only as private Men and Teachers especially because in the 1 st Epist. to the Corinthians chap. 14. v. 6. Paul in express terms declares there are two sorts of speaking the one by Revelation the other by Knowledge I say therefore it may be doubted whether the Apostles in their Writings did Prophesie or instruct Their Stile if we mark it is very far different from that us'd in Prophesie it was alway the custom of the Prophets to declare That they spake by the Command of God still beginning with expressions like these So faith the Lord The Lord of Hosts saith The Word and Decree of the Lord which they did use not only in their publick Speeches but also in their Letters or Writings which contain'd Revelations as appears in the Letter written by Elijah the Prophet to King Iehoram 2 d Book of Chron. chap 21. v 12. and there came a Writing to him from Elijah the Prophet saying Thus saith the Lord God but in the Apostles Writings we meet with no such expressions but the clean contrary 1 st Epist Corinth chap. 7. v. 40. Paul says he speaks after his own Judgment Yea in many places we find expressions which argue a doubtful and uncertain mind as in the Epist. to the Rom. chap. 3. v. 28. Therefore we conclude And Rom. chap. 8 v. 18. for I reckon and many of the like kind Beside these there are other manners of speaking which do not at all savor of Prophetical Authority as in the 1 st Epist. Corinth chap. 7. v. 6. But I speak this by permission not of commandment and in the 25. verse of the same chap. I give my Iudgment as a Man who hath obtain'd mercy of the Lord to be faithful and it is to be observ'd That when Paul in this Chapter speaks as if he did not know whether he had or had not a command from the Lord for what he said it is not to be understood of a Command from God by Revelation but only that he preach'd that Doctrine which Christ the Lord taught his Disciples in the Mount. Moreover if we observe in what manner the Apostles deliver the Doctrine of the Gospel in their Writings we shall find it much different from the Prophets way of instructing for the Apostles are always found reasoning insomuch that they seem rather to dispute than Prophesie Prophesies contain nothing but positive Opinions and Decrees therefore God is always introduced not arguing with Reason but peremptorily commanding by the Power and Soveraignty of his Nature and Essence Prophetieal Authority allows of no rational disputing for whoever will by reasoning confirm his Opinions doth in so doing submit them to the Arbitrary Judgment of another as doth Paul reasoning in his 1 st Epist to the Corinth chap. 10. v. 15. I speak as to wise men judge ye what I say And lastly because the Prophets did not understand the things that were reveal'd to them by Reason and Natural Knowledge as we have shewed in the first Chapter tho' some things in the Pentateuch seem to be concluded and confirmed by Inference and Illation yet if we consider them they cannot be taken for peremptory and decisive Arguments For example when Moses said to the Israelites Deut. chap. 21. v. 27. Behold while I am yet alive with you this day ye have been rebellious against the Lord and how much more after my death We are not here to think that this was an Argument used to convince the Israelites by Reason that they would certainly after Moses death depart from the worship of God because the Argument had been false as may be prov'd by Scripture for the people persevered constantly in it during the life of Ioshua and the Elders and afterwards also in the life time of Samuel David and Solomon these words therefore of Moses were but a moral manner of speaking which he Rhetorically us'd the more strongly to imagin and foretel that peoples future defection the reason why I do not say that Moses to make his Prediction true spake these words of himself and not by Revelation as a Prophet is because in the 21 verse of the same Chapter God reveals to Moses in other words what the people would do so that there was no need of reasoning to make Moses surer of this Prediction and Decree but it was only necessary to give him a livelier representation thereof in his imagination as I have shewed in the first Chapter which could be done no better way than by imagining that the peoples present rebellious Humor which he had so often try'd would be the very same for the future so that we are not to think Moses's Arguments which we meet with in the Petanteuch to be drawn from the Repositories of Reason but to be taken only for manners of speaking whereby he did more lively imagin and more effectually express God's Decrees I will not deny but that the Prophets might reason and argue by Revelation but that which I maintain is That the Prophets by how much more rational the Arguments were which they used so much more natural did their Knowledge appear which they had of things revealed and that the Prophets knowledge was supernatural chiefly appear'd in their speaking Dogmatically Imperiously and Sententiously so that Moses the chief Prophet never made use of any Logical Argument and I therefore conclude Paul's long Deductions and Reasonings which we find in his Epistle to the Romans were never written by Supernatural Revelation and the manner of speaking and arguing in the Writings of the Apostles doth
Levites Deut. chap. 21. v. 15. who had no administration or part in the Government with the rest but all their Honour and Fortune depended upon their truly and rightly interpreting the Law. Moreover all the people were commanded once in every seven years to assemble together in one place where the High Priest read and expounded to them the Laws and likewise every particular person was obliged constantly with great care to read over the Book of the Law See Deut. chap. 21. v 9. and chap. 6. v. 7. The Princes and Rulers therefore for their own sakes were to take good heed that they did all things according to the known Prescription and Rules of the Law if they expected any Honour from the People who would then reverence them as God's Ministers and Vicegerents otherwise they must expect the Universal Hatred of the People which was a sort of Divine Vengeance Another thing which very much bridled the Exorbitant Power and Lust of their Princes was their Militia's being formed out of their own People none from Twenty to Sixty excepted it not being in the Prince's Power to levy or keep in Pay any Forreign Forces This I say was a thing of great Consequence for Princes cannot possibly oppress their Subjects without Forces in continual Pay and Princes fear nothing so much as the Power of their own armed Subjects by whose Valour Labour and Expence of Blood the Glory and Liberty of a Kingdom is purchast and secured Therefore Alexander when he was to fight a second Battel against Darius hearing Parmenio give Advice which did not please him Quintus Curtius in his Fourth Book says Alexander would not check Parmenio again though he had upbraided Alexander more bitterly than was expedient but fell upon Polyperchon who was of Parmenio's Opinion Nor could Alexander oppress the Liberty of the Macedonians which he most feared till after he had out of the Prisoners he took formed Troops that out-numbred his own People that being done he did what he pleas'd being before restrain'd by the Liberty which the best of his own Subjects enjoy'd And if this Liberty of Armed Subjects in other Governments be a Bridle to Princes who ascribe to themselves the Glory of all Victories it was certainly a much greater Curb to the Princes of the Iewish Tribes whose Soldiers fought not for the Glory of their Prince but the Glory of God and ventur'd no Battles till they received an Answer from God. What is more to be observed is That all the Princes of the Iews were associated and linked together by a Religious Covenant so that if any one forsook the publick Religion and offer'd to violate every man's Divine Right they might justly account him a publick Enemy and destroy him Thirdly Another thing which kept the Iewish Princes within bounds was the fear of a New Prophet For if any man of an unblameable Life and Conversation could by some certain signs prove himself a Prophet that Prophet had presently Right to the supreme Power in the same manner that Moses himself had by Revelation and not as the Princes who were to consult God by the High Priest and without doubt such Prophets could easily make the Oppressed People of their Party and by some little signs perswade them to what they pleas'd But when Justice was duely administred the Prince could make such timely provision that the Prophet should so far submit to his Judgment as to be strictly examined whether his Life and Conversation were good Whether the signs of his Mission were true And lastly Whether that which he prophesied in the Name of the Lord were agreeable to the Religion and Laws of the Country If the Signs he gave failed or if his Doctrine were new he might by the Authority of the Prince be justly condemn'd or else approved and received Fourthly The Prince could not claim the Power of governing upon the account of being more Nobly descended than others but had Right to it only by Seniority of Age and Merit Lastly The Princes and all the Army had as much Reason to desire Peace as War for the Militia being composed only of Iewish Subjects the same persons that were Soldiers managed Affairs in times of Peace he that was a Commander in the Field was in the Tribunal a Judge and he that was a General in the Camp was a Prince in the City Therefore none could desire War for Wars sake but only to enjoy Peace and to defend their Subjects Liberties Perhaps the Prince abstain'd as much as was possible from Innovations that he might not attend and wait on the High Priest which he might think beneath his Dignity So much for the Reasons which kept the Princes within bounds Let us now see what kept the People to their Duty The Principles of the Government will make this clear for whosoever considers them will find they begot so much Affection in the Hearts of the People that it was impossible any man should think of betraying or deserting his Countrey but must be so much affected with it that he would suffer any Extremities rather than be subject to any other Forreign Government For after they transferr'd their Power upon God acknowledging their Kingdom to be the Kingdom of God and believed they only were the Children of God and all other Nations God's Enemies believing their mortal Hatred against them to be Piety See Psal. 139. v. 21 22. They could abhor nothing more than swearing Fidelity and promising Obedience to Strangers nor could any thing be thought so execrable and abominable as betraying their Countrey that is the Kingdom of that God they worship'd It was counted an horrible Offence to go out of their Countrey to live because they would not celebrate the Worship of God to which they were strictly obliged any where but in their own Land which was therefore called the Holy Land and every part of the Earth beside esteemed by them profane and unclean Therefore David being forced by Saul to fly his Country complains in these words 1 Sam. chap. 26. v. 19. If they be the children of men that have stirred thee up against me cursed be they before the Lord for they have driven me out this day from abiding in the inheritance of the Lord saying go serve other Gods. This was the Reason which is very worthy Observation that no Iewish Subject was ever condemn'd to Banishment He that sins deserves to be punish't but his punishment oughr not to be a sin The Affection which the Iews had for their Countrey was not simply Love but Piety which with their Hatred to other Nations was so augmented by their daily Worship that it became natural to them for their daily Worship was not only different from but absolutely contrary to that of all other Nations and was the Reason they did not only live unmixt but separate from them Continual Reproach must necessarily beget perpetual Hatred and there is no Hatred so great and lasting as that which is grounded upon