Men nevertheless blessed and happy Having shewed that the Scripture in respect of Religion only and the universal Divine Law is properly called Scripture It now remains to prove that in this respect and as it is properly so call'd it is neither maimed faulty or corrupted and here I call that thing faulty maimed and corrupted which is so falsely written and compos'd that the true sense of the words cannot either by the use of the Language or by the Scripture it self be found out for I do not affirm that the Scripture as it contains the Divine Law always observes the same letters points accents and words I leave that to the Masorites who so superstitiously adore the Letter but only that the signification and sense in respect of which only any Speech is to be called Divine is derived to us uncorrupted tho' the words whereby that sense was signified have been often changed that cannot as we have said detract from the Sacredness of Scripture for it would not have been one jot less Divine had it been written in other Words or in any other Language That we have received the Divine Law in this respect uncorrupted no body can question for by the Scripture it self without any doubt or difficulty we perceive that the summ thereof is to love God above all things and our Neighbours as our selves This cannot be adulterated nor written by a too hasty erring Pen for if the Scripture ever taught any other thing it must necessarily teach all other things otherwise seeing this is the Foundation of all Religion take away this Foundation and the whole Fabrick falls to the ground and if this were not so the Scripture were not Scripture but quite another Book It remains then without Controversie this was always the Doctrine of Scripture and consequently that no error could creep into it to corrupt its Sense which would have been quickly perceiv'd by every body and who ever had gone about to corrupt it his Malice would have presently appear'd If then this Foundation be immoveable and incorruptible the same must be concluded of other things which indisputably follow from it and which are also fundamentals as that God is that he provides for all that he is Omnipotent and that he hath decreed it shall go well with Good and ill with Wicked-men and that our Salvation depends only upon his Grace and Mercy These things the Scripture every where plainly teacheth and ought always to teach else all other things were vain and without any Foundation 'T is as impossible to corrupt any other Moral Doctrines which are built upon and evidently follow from this Foundation namely to do justice to succour those that are in want and distress not to kill not to covet and none of these moral Precepts can be mis-interpreted or corrupted by malice or obliterated by length of time If any of these things should be blotted out they would be again dictated to mankind by the first general Foundation and more especially by the Doctrine of Charity which is every where so much commended in the Old and New Testament Should it be granted that there is no wickedness which ever entred into the Heart of Man which some person or other hath not committed yet never was there any Man who to excuse or justifie his Crimes endeavour'd to blot out the Laws or to preach Impiety for good and wholsome Doctrine Tho' it be every Man's nature whether King or Subject when he hath done any thing that is evil to palliate the fact with such Circumstances as may make it appear as little as is possible dishonest or unjust We therefore conclude that the Universal Divine Law which the Scripture teacheth is deliver'd and derived to us pure and incorruptible There are other things also which have been faithfully deliver'd to us namely the general Collection of Scripture Histories because they are universally known The common people of the Iews were wont to sing the Antiquities and Ancient Facts of their Nation in Psalms or Songs The principal things done by Christ and his Passion were quickly publish'd through the whole Roman Empire and therefore 't is impossible to believe unless the greatest part of mankind should agree in that which is incredible that the principal things in Scripture Histories should be deliver'd to posterity otherwise than they were first receiv'd Whatever then is adulterated or faulty must happen only in this or that Circumstance of a Prophesie or History the more to move people to Devotion or in some Miracle to puzzle and nonplus Philosophers or lastly in matters Speculative after they were brought into Religion by Schismaticks abusing Divine Authority to support their own inventions But whether these things be or be not adulterated and corrupted doth not at all concern Salvation which I will expresly shew in the following Chapter tho' I think enough hath been already said to prove it in this and the second Chapter CHAP. XIII Shews that the Scripture teacheth nothing but what is very plain intending nothing but Mens Obedience neither doth it teach or declare any other thing of the Divine Nature than what a Man may in a right course of life in some degree imitate WE have already declared in the second Chapter of this Treatise that the Prophets did not so much excel in perfection of Mind and Understanding as in a singular faculty and power of Imagination That God revealed to them no deep points of Philosophy but only things very plain and easie condesending and applying himself to their Capacities and preconceiv'd Opinions We have in the fifth Chapter shewn that the Scripture delivers and teacheth things in such a manner as may render them most easie to be understood by every Man and that it doth not prove deduce and link things together by maxims and definitions but only plainly relates and declares things and to make Men believe confirms what it says by Experience that is by Miracles and Histories making use of such a Stile and such Expressions as are most likely to move and prevail upon the Minds of the common people of which I have spoken in proving the third Particular of the sixth Chapter Lastly I have shew'd in the seventh Chapter that the difficulty of understanding the Scripture lies only in the Language wherein it was originally written and not in the sublimity and abstruceness of the Subject whereof it treats and moreover that the Prophets did not preach only to the Learned but in general to all the Iews and that the Apostles preached the Doctrine of the Gospel in Churches where there was a common and universal Assembly of all people by all which it evidently appears that Scripture Doctrine contains no high Speculations nor Philosophical Arguments but only things plain and intelligible by the meanest and dullest Capacities I strangely admire the accuteness of those Men who discover in the Scripture Mysteries so profound that 't is impossible for the Tongue of Man to unfold them and who have
just or unjust pious or impious And then I conclude that that Right is best maintained and the Government most safe where every Man hath free liberty to think and speak what he thinks These are the things Philosophical Reader which I offer to thy examination believing they will be acceptable to thee for the Excellency and Utility of the Subject as well of the whole Book as of every single Chapter to which many things might be added but to this Preface I do not intend the Dimensions of a Volum the chief things in it are sufficiently known to Philosophers to others I care not to commend this Treatise because I have not the least hope they will like it I know how fast those Prejudices stick which the mind of Man hath embraced under the form of Religion I known also 't is as impossible to root out Superstition as Fear out of the Minds of the common People whose constancy is but contumacy and are never to be govern'd by Reason but always rashly praise or dispraise The Vulgar therefore and all of like Affections with them I do not invite to read these things I had rather they should contemn the Book then be troublesome by making perverse Constructions of it as they use to do of all other things not profiting themselves but hindring others who would reason more like Phylosophers did they not think Reason ought to be but a Hand-maid to Divinity To Men of that Opinion I think this Work extreamly useful but because many have neither mind or leisure to read these things I am forced here as well as in the end of the Treatise to declare I have written nothing which I do not willingly submit to the Examination and Judgment of the chief Rulers of my Country For if they shall think any thing I say repugnant to the Laws or public Peace of it I willingly unsay and recant it I know my self a Man Subject to Mistake but I have taken the greatest Care I could not to Err and particularly that whatever I write may in all things be consonant to the Laws of my Country and agreeable to Piety and good Manners A TABLE Of the several CHAPTERS CHAP. I. OF Prophesy CHAP. II. Of Prophets CHAP. III. Of the calling of the Jews and whether the Gift of Prophesy were peculiar only to the Jews CHAP. IV. Of the Divine Law. CHAP. V. The reason why Ceremonies were instituted of the belief of Scripture-Histories why and to whom it is necessary CHAP. VI. Of Miracles CHAP. VII Of the Interpretation of Scripture CHAP. VIII Sheweth that the Pentatenk the Books of Joshua Judges Ruth Samuel and the Kings were not Written by the Persons whose Names they bear and then inquires whether those Books were Written by several Persons or by one only and by whom CHAP. IX Whether Hesdras did perfectly finish those Books and whether the Marginal Notes found in the Hebrew Copies were but diverse readings CHAP. X. The rest of the Books of the Old Testament are examined in the same manner as the forementioned CHAP. XI Whether the Apostles Writ their Epistles as Apostles and Prophets or only as Doctors and Teachers and what is the Office of an Apostle CHAP. XII Of the true Original Hand Writing or Text of Scripture why Scripture is called Holy and why the Word of God Lastly that the Scripture so far as it contains the Word of God is derived to us pure and uncorrupted CHAP. XIII What is Faith who are the faithful what are the Fundamentals of Faith Faith distinguisht from Philosophy CHAP. XIV Divinity no Hand-maid to Reason nor Reason to Divinity upon what ground we believe the Authority of Sacred Scripture CHAP. XV. How Commonwealths came to be founded of every Mans Natural and Civil Right of the Right of Supreme Powers CHAP. XVI No Man can transfer or part with all his particular Right to the Supreme Power nor is it necessary that he should Of the Commonwealth of the Jews what it was while Moses lived and what after his Death before they chose Kings and of the Excellency of it lastly what were the Causes why so Divine a Commonwealth perished and could not subsist without Seditions CHAP. XVII Certain Political Maxims Collected out of the Commonwealth and Histories of the Jews CHAP. XVIII That Religion and all things relating to it are subject to no other Power but that of the Supreme Magistrate that the external Form of Public Religious Worship ought to be accommodated to the Peace of the Common-wealth if we would rightly obey God. CHAP. XIX That in a free Commonwealth it is lawful for every Man to think as he pleaseth and to speak what he thinks CHAP. VIII Sheweth that the Pentateuk the Books of Joshua Judges Ruth Samuel and the Kings were not Written by the Persons whose Names they bear and then inquires whether those Books were Written by several Persons or by one only and by whom CHAP. IX Whether Hesdras did perfectly finish those Books and whether the Marginal Notes found in the Hebrew Copies were but diverse readings CHAP. X. The rest of the Books of the Old Testament are examined in the same manner as the forementioned CHAP. XI Whether the Apostles Writ their Epistles as Apostles and Prophets or only as Doctors and Teachers and what is the Office of an Apostle CHAP. XII Of the true Original Hand Writing or Text of Scripture why Scripture is called Holy and why the Word of God Lastly that the Scripture so far as it contains the Word of God is derived to us pure and uncorrupted CHAP. XIII Shews that Scripture teacheth nothing but what is very plain intending nothing but Mens Obedience neither doth it teach or declare any other thing of the divine Nature then what a Man may in a right Course of Life in some degree imitate CHAP. XIV What is Faith who are the faithful what are the Fundamentals of Faith Faith distinguisht from Philosophy CHAP. XV. Divinity no Hand-maid to Reason nor Reason to Divinity upon what ground we believe the Authority of Sacred Scripture CHAP. XVI How Commonwealths came to be founded of every Mans Natural and Civil Right of the Right of Supreme Powers CHAP. XVII No Man can transfer or part with all his particular Right to the Supreme Power nor is it necessary that he should Of the Commonwealth of the Jews what it was while Moses lived and what after his Death before they chose Kings and of the Excellency of it lastly what were the Causes why so Divine a Commonwealth perished and could not subsist without Seditions CHAP. XVIII Certain Political Maxims Collected out of the Commonwealth and Histories of the Jews CHAP. XIX That Religion and all things relating to it are subject to no other Power but that of the Supreme Magistrate that the external Form of Public Religious Worship ought to be accommodated to the Peace of the Common-wealth if we would rightly obey God. CHAP. XX. That in a free Commonwealth it
shall his Kingdom stand here Christ convinceth the Pharisees from their own Principles and Opinions who said he cast out Devils by Belzebub the Prince of Devils but we ought not to conclude that Christs Words are an absolute proof that there are Devils and a Kingdom of Devils So also when he said to his Disciples Matth. Chap. 18. v. 10. Take heed that ye despise not one of these little Ones for I say unto you that in Heaven their Angels do always behold the Face of my Father which is in Heaven by these Words Christ taught nothing more then that they ought not to be proud or despise any one whatever else was faid was only the better to perswade his Disciples the same may be said of the Signs and Discourses of the Apostles nor need we say more of this Subject because it would be extreamly tedious to Quote all those places of Scripture which are Writen only Ad hominem or according to Mens Capacity and with a great prejudice to Philosophy are maintain'd to be Divine Doctrines 'T is sufficient to have mention'd these few general ones the Curious Reader may himself examine the rest but seeing all those things which I have spoken concerning Prophets and Prophesy do directly concern the thing I aimed at which was to divide Philosophy from Theology yet because I have only touched upon the question generally I will now in the following Chapter inquire whether the Gift of Prophesy were peculiar only to the Iews or common to all Nations And also what is to be understood by the calling of the Iews CHAP. III. Of the calling of the Jews and whether the Gift of Prophesy were peculiar only to the Jews EVery Mans prosperity and true happiness consists only in the fruition of good but not in the glory that he alone and no other Person enjoys that good for whoever thinks himself the more happy because it is well with him when it is not so with other Men or because he is more fortunate and prosperous then others is ignorant what is true felicity and beatitude and the joy which ariseth from such a conceit is Childish and savors of an envious Evil Mind for example Mans true beatitude and felicity consists only in Wisdom and the knowledge of Truth but not in his being wiser then other Men or that other Men want true knowledge for that adds not at all to his Wisdom which is his true happiness he therefore that rejoyceth in being happyer then other Men takes Pleasure in their misfortune and is an envious Evil Man and he that is so never knew true Wisdom or the Peace of a good Life seeing therefore that the Scripture for the better perswading the Iews to obey the Law saith Deut. chap. 10 v. 19. that God chose them above all People and was nigher to them then to all other Nations Deut. chap. 4. v. 7. that he gave them Statutes and Laws more righteous and just then he did to other Nations as it is in the 8 th Verse of the same chap. and lastly that God made himself more known to them then to other People as it is in the 32 th verse of the 4 th chap. All this was spoken according to the capacity and understanding of those that did not know what was true blessedness as we have shewn in the foregoing Chapter and as Moses himself testifies in Deut. chap. 9. v. 6 7. for the Iews had not been less blessed tho' God had equally called all Men to Salvation nor had God been less gracious to them tho' he had been as nigh to other Nations their Laws had not been less righteous nor they less wise tho' the same had been prescribed to all other People and the Miracles done among them had not less declared Gods Power tho' the like had been wrought for other Nations nor had the Iews been the less obliged to serve and Worship God tho' God had equally given to all other Men the same Gifts which he bestow'd on them God's saying to Solomon in the 1 st Book of Kings chap. 3. v. 12. that none after him should be ever like him for understanding seems to be only a manner of speaking to declare the excellency of Solomons Wisdom what ever the words mean yet we ought not to believe that to increase Solomons happiness God promis'd never to make any Man so wise as he for that would not at all have made Solomons Wisdom greater neither would a wise King have given God the less thanks tho' God had said he would bestow as much Wisdom upon all other Men. But tho' we say that Moses in the forecited places of the Pentateuch spake according to the Capacity of the Iews yet we cannot deny but that God prescribed those Laws of the Pentateuch to the Iews only that he spoke only to them and that no other Nation ever saw such miracles as were wrought amongst them all that I intend is that Moses spake after such a manner and made use of such arguments the better to convince their Childish understandings and bind them the faster to the service and worship of God. Lastly we will shew that the Iews did not excel other Nations in knowledge or Piety but in some other thing or that I may with Scripture speak to their Capacity God did not make choise of the Iews above other Nations that their knowledge might be more sublime or their Lives more righteous then other Peopl's but for another end and purpose and what that was we will in order declare But before I begin I will in few words explain what I mean in that which follows by Gods disposing and direction what by Gods external and internal assistance what by Gods calling or Election And Lastly what I intend by fortune I take Gods disposing or direction to be the fixed order and immutable course of Nature or the Concatenation of Natural things and causes for we have already shewn that the universal Laws of Nature whereby all things are done and determin'd are nothing else but Gods eternal decrees which imply eternal verity and necessity therefore whether we say that all things are done and brought to pass according to the Laws of Nature or by the ordination and decree of God we say but one and the same thing because the Power of all Natural beings is nothing else but the Power of God by which all things were ordered and done it therefore follows that whatever Man who is a part of Nature doth for the preservation of his being or whatever Nature without any indeavour of his offers him for that end it is offered by the divine Power operating either by human Nature or by things without it so that whatever human Nature can perform by its own Power for self preservation that may be truly called Gods internal assistance and that benefit and advantage which Man receives from the Power of external causes may be justly termed Gods external help which fully explains what is
happen to them in time to come all which fully proves that he had been always a Prophet or had often Prophesyed and what is further to be observed that he likewise had that which made the Prophets certain of the truth of their Prophesy namely an honest and good Mind for he did not as Balaack thought curse and bless whom he would but only those that were to be blessed or curst as God pleased therefore he answered Balaack if Balaack would give me his House full of Gold I cannot go beyond the Commandment of the Lord to do either good or bad of mine own Mind but what the Lord saith that will I speak as for Gods being angry with him it was no more then happen'd to Moses when by Gods Command he went into Egypt Exod. Chap. 4. v. 24. where it is said the Lord met him and sought to kill him his taking Mony to Prophesy was no more then was done by Samuel 1 st Book of Sam. chap. 9. v. 7 8. St. Peter in his 2 d Epistle Chap. 2. v. 15 16. and Iude in the 11 th Verse of his Epistle tells us in what Balaam sinned but what saith the 20 th Verse of the 7 th Chap. of Ecclesiastes No Man so just upon Earth who always doth good and never Sins certainly the Prayers of Balaam were very prevalent seeing 't is so often recorded in Scripture that for a Testimony of God's Mercy to the Israelites he refused to hear Balaam and turned his Curses into a Blessing as we may see Deut. Chap. 23. v. 5. Iosh. Chap. 24. v. 10. and Neh. Chap. 13. v. 2. So that without question he was a Person very acceptable to God who is never moved with the Prayers or Curses of wicked Men. Seeing therefore that Balaam was a true Prophet and that notwithstanding Ioshua Chap. 4. v. 22. calls him a Southsayer yet that name was sometimes taken in a good Sense and those that the Gentiles called Augurs or Diviners were true Prophets and those whom the Scripture Condemns for false Diviners were they that deceived the Nations as the false Prophets did the Iews which clearly appears out of other places of Scripture We therefore conclude that the Gift of Prophesy was not peculiar to the Iews but common to all Nations but the Pharisees zealously maintain the contrary and say that the Iews only had that Divine Gift and that other Nations did foretel future Events what will not Superstition invent by I know not what Diabolical Power and Arts the place of greatest Authority in the Old Testament which the Pharisees quote for the Confirmation of their Opinion is Exod. Chap. 33. v. 16. where Moses saith to God Wherein shall it be known here that I and thy People have found Grace in thy sight is it not in that thou goest with us so shall we be seperated I and thy People from all the People that are upon the face of the Earth Hence the Pharisees infer that Moses Petitioned God to be present with the Iews that he would prophetically reveal himself to them and that he would not grant that Favour to any other Nation certainly it is very ridiculous to think Moses envyed the presence of God to other Nations and People or that he durst desire any such thing but the truth of the Case was that after Moses knew the obstinate disposition and Rebellious Mind of his Nation he clearly saw that without very great Miracles and the particular external Assistance of God he should never perfect what he had begun but that they must all necessarily perish without such Assistance and therefore that it might appear God would preserve them he prayed for that extraordinary external Aid from God for he saith Exod. Chap. 34. v. 9. If now I have found Grace in thy sight O Lord let my Lord I pray thee go among us for it is a stiffnecked People the reason therefore why Moses desired that particular external help from God was because the People were stubborn and disobedient and that Moses desired no more then this external Assistance appears evidently by Gods Answer v. 10. of the same Chapter Behold I make my Covenant before all thy People I will do Miracles such as have not been done in all the Earth nor in any Nation So that Moses here treateth of the Election of the Iews only in that Sense I have explain'd it and requested no other thing of God but I find another Text in Paul's Epistle to the Romans Chap. 3. v. 12. which much more satisfies me tho' he seem to be of a disserent Opinion from mine for he saith what Advantages hath the Jew or what profit is there in Circumcision much every way chiefly because unto them were Committed the Oracles of God. But if we carefully consider the Doctrine which Paul chiefly design'd to maintain we shall find it so far from contradicting mine that it perfectly agrees with it for he saith v. 29 th of the same Chap. Is he the God of the Jews only is he not also of the Gentiles And chap. 2. v. 25 26. he saith if the Circumcised break the Law Circumcision is made Vncircumcision and if the Vncircumcised keep the Righteousness of the Law shall not his Vncircumcision be counted for Circumcision He further saith v. 9. of the same Chapter that both Iews and Gentiles were all under Sin but there can be no Sin where there is no Commandment or Law. 'T is evident that the Law was absolutely reveal'd to all Mankind as I have already shewn by the 28 th v. of the 28 th Chap. of Iob under which all Men lived namely that Universal Law which obligeth all Men to live a virtuous and good Life and not that particular Law which was ordain'd for the Constitution and Advantage of any single Government and was suited to the disposition of only one particular People Lastly Paul concludes because God is the God of all Nations that is equally good to all Mankind and because all were equally under the Law and Sin therefore God sent Christ to all Nations that he might free all from the Bondage of the Law that for the future they might do well not by the compulsion of Law but by their own free will So that Paul makes good my Doctrine to a tittle by his saying that the Oracles of God were Committed to the Jews we are to understand that the Laws which were given to other Nations by Revelation and internal Communication to their Minds were delivered to the Jews in Writing or we must say that seeing Paul endeavour'd to confute that which only the Iews could Object he answer'd according to the understanding and the then received Opinion of the Jews the better to insinuate those things which he had partly heard and seen because with the Grecians he became a Greek and to the Jews a Jew Nothing now remains but answering the Objections of some Men who perswade themselves that the Election of the Jews was not temporal
Author of the Epistle to the Hebrews is to be excused that in the 21 th Verse of the 11 th Chap. of that Epistle he explains the Text in the 31 th Verse of the 47 th Chap. of Genesis quite otherwise then it is in the pointed Hebrew Text as if the Apostle had been to learn the Sense of Scripture from the Punctists in my Opinion the Punctists are mistaken that it may appear they are and that the difference of the two interpretations ariseth from the want of Vowels I will give you both The Punctists by their Points render the Text in Genesis thus and Israel bowed himself Vppon or by changing hgain into Aleph a Letter of the same Organ towards the Beds Head but the Author of the Epistle saith Israel bowed himself leaning Vppon the top of his Staff by reading Mateh instead of the Word Mitah which difference cometh only from the Vowels Now seeing the forecited Chapter of Genesis speaketh only of Iacob's Age and not of his Sickness as doth the following Chapter it is much more probable the Historian meant that Iacob leaned Vppon the top of his Staff wherewith Men of very great Age use to support themselves and not that he did bow himself uppon or towards his Beds Head because in so rendring the Text there is no need to suppose any interchange of Letters By this Example I have not only reconciled that Place in the Epistle to the Hebrews with the Text in Genesis but have also shewn how little credit is to be given to our new Points and Accents so that he who will interpret Scripture without prejudice must with a great deal of doubting narrowly examin them To return to our purpose every one may easily conjecture that from such a Nature and Constitution of the Hebrew Tongue must proceed so many Ambiguities that 't is impossible for any method to resolve them all and there is little hope it can be done by the mutual comparing of one saying with another which we have declared to be a singular way of finding out the true of many Senses which every Sentence according to the common use of the Language will bear and admit Seeing this comparing of Places cannot explain one another but by meer chance because no Prophet wrote with express Intention to explain the Words of another Prophet or his own and also because we cannot know one Prophet's or Apostle's meaning by anothers unless it be in things that concern the use of Life but not when they speak of things Speculative and when they relate Miracles or Histories moreover I can give you many Instances of Speeches in Scripture that are inexplicable but at present I pass them by and proceed to observe what other difficulties yet remain in this method of interpreting Scripture and what is further to be wisht for in it Another difficulty attends this method because we have not such a History of all the Books of Scripture as is necessary for we know not the Authors or rather the Pen-men of many of the Books at least we doubt of them as I shall at large shew in the following Chapter neither do we know upon what Occasion or when those Books of whose Pen-men we doubt were written we are ignorant into what Hands all the Books fell nor know we in whose Copies so many various Readings are found and whether there be not some which have more various Readings what advantage it is to know all these things I have briefly declared in its proper place but I have there purposely omitted some things which come now to be considered if we read any Book that contains things incredible unintelligible or written in very obscure Terms and know not who was its Author or at what time or upon what occasion it was written in vain do we labour to find out the true Sense thereof for none of these things being known 't is impossible to understand what the Author did or could mean but when we are once satisfyed in these things our Thoughts demine without prejudice and give to the Author or to him in whose Favour the Author writ neither more or less then is his due nor do we think of any other things then were or might be in the Author's mind and such as the time and occasion requir'd and this is apparent for it often happens when in divers Books we read stories one like another we pass different Judgments on them according to the different Opinions we have of the Writers I remember I have read in a certain Book of a Man called Orlando furioso who rid upon a winged Monster through the Air into what Countries he pleas'd and slew a great Number of Men and Giants with abundance of other Fancies beyond all Reason and Sense A story like this I have read in Ovid of Perseus and another in the Book of Iudges and Kings of Sampson who single and unarmed slew Thousands of Men and of Eliah who with a Chariot and Horses of Fire mounted up to Heaven these stories I say are like one another yet we make different judgments of every one of them The first Author wrote nothing but Fables the Second matters Political and the Third Sacred and this for no other reason but the different opinions we have of the writers It is therefore evident that the knowledge of those Authors who have written things obscure and very difficult to be understood is absolutely necessary to interpret their writings and among several readings of obscure Histories that we may chuse the true 't is necessary to know in whose Copies those diverse readings are found and whether many other readings have not been met with amongst Men of greater Authority Lastly we meet with another difficulty in expounding some Books of Scripture by not having those Books in the same Language wherein they were first written for 't is the common opinion that the Gospel according to St. Mathew and the Epistle to the Hebrews were written in the Hebrew Tongue which Copies are no where extant In what Language the Book of Iob was written is a doubt Abenezra in his Commentaries affirms it was Translated out of some other Language into Hebrew which is the cause of its obscurity Of the Apocryphal Books I say nothing because they are of little or no Authority These are all the difficulties in this method of interpreting Scripture by such a History as might be had of it of which I promised to give an account and I think them so great that I may boldly say we cannot know the true sense of Scripture in many places or at most we can without any certainty but guess at it however this is to be observed that all those difficulties can only hinder us from knowing the mind of the Prophets in things imperceptible which we can only imagin but not in things intelligible of which we may form clear conceptions for things which in their own nature are easily conceived can never be spoken so
obscurely but that they may be quickly understood according to that usual saying a Word to the Wise. Euclyd who writ of nothing but what is very plain and obvious is easily understood by every Body in any Language and therefore to be sure of his Sense and meaning there is no need of a perfect but only a superficial knowledge of the Tongue wherein he wrote nor of knowing his Life Study Manners in what Language when or to whom he wrote neither knowing the Fate of his Book its various readings or how it came to be generally received what I say of Euclyd may be said of all Men who have written of things in their own nature easy to be understood so that we conclude the meaning of the Scripture and the true Sense thereof concerning moral Doctrins may be easily attained by such a History as might be composed of it For all Lessons of true Piety are given us in words of common and frequent use and are therefore plain and easy to be understood and because our happiness and the peace of our Lives consists in Tranquillity of Mind which we find only in things which we clearly understand it evidently follows that we may certainly find out the meaning of Scripture in things necessary to happiness and Salvation and therefore we need not be so Sollicitous about other matters which when they seem so difficult to our reason and understanding have more curiosity in them then profit I have now shewn what is the true method of explaining Scripture and sully declared my opinion concerning it I doubt not but every one sees this method requires nothing more then natural reason whose Nature and Vertue cheifly consists in deducing by right consequences things obscure from known and indisputable concessions and tho' we grant that this natural light is not sufficient to find out all things in Scripture it is not from any defect in this natural light but because the right way which it shews us was never observed and troden by Men So that in tract of time it is become painful and almost impossible to pass as in my opinion manifestly appears by the difficulties I have mentioned It now remains that I examin those Mens opinions who are not of mine the first to be considered is theirs who positively affirm that natural light is not sufficient to interpret Scripture and that only Supernatural light can do it but what they mean by Supernatural light I leave them to explain I suppose they do but in obscure terms confess that they are very doubtful of the true Sense of Scripture for if we diligently consider their expositions we shall find they contain nothing Supernatural yea they will appear to be meer conjectures if they be compared with their explanations who pretend to nothing more then what is natural they will be found like them to be human long Studied and Elaborate In maintaining that natural light is not able to explain Scripture they are mistaken what we have said makes it clear that the difficulty of expounding Scripture doth not arise from any defect of strength in natural light but only from Mens sloth I will not say malice who have neglected to Compose such a History of Scripture as might have been framed of it and also because all Men if I be not deceived confess that Supernatural light is a divine gift bestowed only upon believers but the Prophets and Apostles Preached not only to believers but to wicked unbelievers who were notwithstanding their impiety and unbelief capable of understanding the meaning of the Prophets otherwise they had Preached but to Children and Infants and not to Men endued with reason and Moses had in vain prescribed Laws if his Laws were intelligible only to believers who needed no Law. Wherefore they that seek after supernatural light to understand the mind of the Prophets and Apostles seem void even of natural light and such I think are far from having that Heavenly Gift of light supernatural Maimonides was not of these Mens Opinion for he thought most places of Scripture would bear several yea contrary Senses and thought likewise that we cannot be certain of the true Sense of any place unless we know the place as we interpret it to contain nothing but what is agreeable to reason or not contrary to it for if in its litteral Sense it appear repugnant to reason tho' the Sense appear clear yet he thinks the place ought to be otherwise interpreted and this he plainly declares in the 25 th Chapter of his Book called More Nebuchin where he saith know that I do not refuse to say the World is eternal because there are Texts in Scripture which say the World was created for the Texts which declare the World was created are not more then those that tell us God is Corporeal neither are the ways of expounding those Texts concerning the Creation of the World Shut up or barred against us but we could as well explain them as I did the other when I proved God to be incorporeal perhaps I could better and with more ease expound the Texts of the Worlds Creation and maintain the World to be eternal then I did those of Gods corporiety when I proved God to be incorporeal but for two reasons I will not do it or believe that the World is eternal First because it is evident by a clear Demonstration that God is not Corporeal for all places of Scripture whose litteral Sense is repugnant to a Demonstration require explication because it is certain they ought not to be taken litterally but the eternity of the World is not proved by any Demonstration and therefore it is not necessary to offer violence to the Scripture and wrest it by expositions to maintain an opinion that is but probable when we may with any reason maintain the contrary opinion The second reason is because believing God to be incorporeal is not contrary to the Fundamentals of the Law but to believe the eternity of the World as Aristotle did destroyeth the very Foundation of the Law. These are the Words of Maimonides from which that manifestly follows which I said before for if he were convinced by reason that the World was eternal he would not scruple to wrest the Scripture and make such expositions of it as might support that opiuion and he would be presently certain that the Scripture tho' it every where plainly say the contrary did declare the World to be eternal and consequently could never be certain of the true Sense of Scripture tho' never so plain so long as he doubted the Truth of the thing or that the Truth were not evident to him for so long as the Truth of a thing is not apparent we are so long ignorant whether the thing be agreeable or contrary to reason and consequently we know not whether the litteral Sense be true or false which opinion if it were true I would absolutely grant that some other light beside what is natural is necessary
for us to interpret Scripture for most of the things we meet with in it cannot be deduced from Principles known by natural reason as we have already shewn and therefore the Truth of them cannot be made manifest by the strength of natural reason and consequently the true Sense and meaning of the Scripture cannot appear to us without some other light Moreover if this opinon were true the common People who are ignorant of or at least do not mind Demonstrations would entertain no Scripture but what they received from the Authority or Testimony of Philosophers and consequently ought to suppose Philosophers cannot Err in the interpretation of Scripture which truly would be a new Ecclesiastical Authority and a kind of Priesthood which the vulgar would rather scorn then reverence And tho' our method require the knowledge of the Hebrew Tongue which the vulgar have no time to Study nothing can upon that Score be objected for the common People of the Iews and Gentiles to whom the Prophets and Apostles Preached understood the Language of the Prophets and Apostles and by it understood the meaning of the Prophets tho' not the reasons of the things they Preached which according to the opinion of Maimonides they ought to have known to make themselves capable of understanding the Prophets meaning It doth not follow from the rule of our method that the common People must necessarily rely upon the Testimony of interpreters for I have given an instance of a People that knew the Language of the Prophets and Apostles but Maimonides can never shew me a common People that knew the causes of things which he says was the knowledge whereby the mind of the Prophets was to be understood and as for the common People of these days we have already shewn that all things necessary to Salvation tho' the reasons of them be not known may be easily understood in any Language because they are so common and ordinary and for this knowledge the vulgar do not depend upon the Testimony of interpreters in other things they follow the Fortune of the Learned But to return to a stricter examination of Maimonides opinion first he supposeth that the Prophets did in all things agree one with another and that they were most excellent Philosophers because as he will have it their conclusions were drawn from the Truth of things but this I have proved in my Second Chapter to be false Next he supposeth that the Sense of Scripture cannot be made out by Scripture for as much as it doth not Demonstrate any thing nor doth it prove the things of which it Treats by definition and Primary Causes wherefore according to the opinion of Maimonides the true Sense of Scripture can neither appear or be deduced from Scripture But I have likewise proved this to be false in the present Chapter For I have made it appear both from reason and examples that the Sense of Scripture is found out only by Scripture and to be derived thence even when it speaks of things unknown to us by natural light Lastly Maimonides supposeth that it is Lawful for us according to our preconceived opinions to expound and wrest the Words of Scripture and to deny or change the litteral Sense thereof be it never so express and plain which Liberty is Diametrically opposite to what I have Demonstrated in this and other Chapters and Savors of too much boldness but should I grant him this Liberty what advantage will he get by it none at all for those things which cannot be Demonstrated make up the greatest part of Scripture we cannot by this way make out nor by this rule expound or interpret them when on the contrary by following our method we may explain many things of this kind and as we have already shewn safely dispute of them but those things which are in their own nature perceptible their Sense is easily drawn from the context and as Maimonides method is unprofitable so it takes from the common People all certainty which they and all that follow any other method can by diligent reading have of the Sense of Scripture and therefore we reject it as dangerous useless and absurd as for the forementioned Tradition of the Pharisees we know not that there is any such and as for the Popes Authority I for no other reason deny it but because it wants clear Proof for had they as much Scripture to shew for it as heretofore the Iewish High Priests had for theirs I should be as little concerned that some of the Popes of Rome have been Hereticks and wicked Men as that the High-Priests of the Iews were sometimes as bad and yet by the command of Scripture had still the Power of interpreting the Law as appears by the 17 chap. of Deut. v. 11 12. chap. 33. v. 10. and Mal. chap. 2. v. 7 8. But because the Popes can shew us no such Testimony their Authority is very much to be doubted and that no Man may deceive himself and think that according to the example of the Iewish High-Priests the Catholic Religion also wants a High Priest it is to be observed that the Laws of Moses were the public Laws of the Country and needed a public Authority to maintain them for if every Man have a Liberty of interpreting the public Laws as he pleaseth no Common-wealth can stand but presently dissolves and public Laws become private but in Religion the Case is quite different for seeing Religion doth not so much consist in external Actions as in Truth and Singleness of Heart it is of no Public Power or Authority for Truth and Sincerity of mind is not infused by the command of Laws or by public Authority and no Man can be compell'd by force or by Laws to be made holy nothing but good brotherly Council education and a mans own free judgment can do that Seeing then every Man hath right to think of Religion as he pleaseth and it cannot be imagin'd any Man can part with this right it is in every Mans Power to judge of Religion and consequently to expound and interpret it to himself for as the cheif Power of interpreting Laws and judging of Public Matters resides in the Magistrate upon no other account but because they are public so likewise for the same reason the Supream Authority of explaining and judging of Religion is in every particular Person because it is every private Mans right The Authority then of the Iewish High-Priest to interpret Laws is far from proving the Popes Authority to interpret Religion but rather the contrary that every particular Man hath right to do it So that it is evident our method of interpreting Scripture i. the best for seeing the supream Power of interpreting it ought to be that natural reason which is common to all Men and not any Supernatural light or external Authority this method ought not be so difficult and abstruse that none but acute Philosophers can make use of or Compose it but it must be
clearly shew that they were not by Divine Revelation and Command but were the dictates of their own natural Reason and contain nothing but brotherly admonitions full of gentleness and kindness no evidence of Prophetical Authority such as is that excuse in the 15. chap. to the Rom. verse 15. Brethren I have written the more boldly unto you and this Opinion may with the greater confidence be maintain'd because we no where read that the Apostles were commanded to Write but only to Preach where ever they went and to confirm their Doctrine by Signs for their Presence and Signs were absolutely requir'd to convert the Nations to Christianity and confirm them in it as Paul himself in his Epist. to the Rom. chap. 1. v 11. expresly declares I long to see you that I may impart unto you some spiritual gift to the end you may be establish'd But here it may be objected that if we allow the Apostles did not write as Prophets then by the same reason it may be concluded they did not preach as Prophets for when they went hither and thither to preach they did it not by express Command as did the Prophets in time past We read in the Old Testament Ionah went to Nineveh to preach that he was expresly sent thither and that which he was there to preach was reveal'd to him We are told at large that Moses was sent into Egypt by God what he was commanded to say to the people of Israel and to King Pharaoh what Signs and Wonders also he was to do in their presence to make them believe Isaiah Ieremy and Ezekiel were expresly commanded to preach to the Israelites Lastly the Prophets never preached any thing but what the Scripture testifies they receiv'd from God but of the Apostles we very seldom read any such thing when they went hither and thither to preach but on the contrary we find the Apostles according to their own Will and Inclination chose what places they would preach in as appears by that contention even to separation between Paul and Barnabas Act. chap. 15. v. 39. and that the Apostles many times in vain attempted to go to some particular places whereof we have instances in Paul himself who says in his first Chapter to the Romans v. 13. I would not have you ignorant that oftentimes I purposed to come to you but was let hitherto and chap. 15. v. 22. For which cause I have been often hindred from coming to you And lastly in the 16 th chap. 1 st Epist. to the Corinth v. 12. he saith As touching our brother Apollos I greatly desir'd him to come unto you with the Brethren but his Will was not at all to come at this time but he will come when he shall have convenient time so that from such expressions as these from the Apostles contention and because when they went hither and thither to preach the Scripture doth no where testify as it did of the Ancient Prophets that they went by the express command of God we ought to conclude that the Apostles did not preach as Prophets but as Men who were only Teachers But this Objection may be easily answered if we take notice of the difference between the calling of Apostles in the New and of Prophets in the Old Testament for the Prophets were not called to Preach and Prophesie to all Nations in general but only to some particular people for which an Express and particular Command was necessary but the Apostles were called to preach to all Nations without exception and to convert them to Christ so that where-ever they went they executed his Commission nor was there any necessity before they went that which they were to preach should be reveal'd to them they being those Disciples to whom Christ said Matth. chap. 10. v. 19 20. When they deliver you up take no thought how or what ye shall speak for it shall be given unto you in that same hour what you shall speak We therefore conclude the Apostles had those things by particular Revelation which they personally preach'd and confirm'd by Signs but what they simply spake or writ without Signs to confirm it that proceeded only from their Natural Reason and Knowledge as you see in the forecited 14 th chap. of the 1 st Epist. to the Corinth v. 6. That all their Epistles begin with the Declaration and Approbation of their Apostleship makes nothing against me for on the Apostles as I shall presently shew was not only bestow'd the gift of Prophesie but they had also Authority given them to teach and instruct Upon this ground the Apostles began and wrote their Epistles with the declaration of their Apostleship and perhaps to gain upon the Minds of their Readers and to stir them up to Attention did in the first place testify That they were those Men who by their Preaching were known to all Believers and who by such clear proofs had made it evident they taught the true Religion and right way to Salvation What I find in these Epistles concerning the Call of the Apostles and of the Divine and Holy Spirit wherewith they were inspir'd relates only to their Preaching except it be in those places where by the Spirit of God and the holy Spirit is meant only a sound right Judgment and a pure sanctify'd Mind devoted to God of which we have spoken in our first Chapter For example Paul in 1 Corinth chap. 7. v. 40. saith But she is happier if she so abide after my Iudgment and I think also I have the Spirit of God where by the Spirit of God is understood his own Opinion as the Context proves his meaning is that in his Judgment and Opinion the Widdow was happy who would not marry a second Husband for he himself had resolv'd to live single and therefore thought himself happy Of this kind we find other expressions which I think needless to mention If then it pass for granted That the Epistles of the Apostles were the dictates only of Natural Reason how could the Apostles only by Natural Reason teach those things which did not fall within the compass of it Consider what I have said in the seventh Chapter of this Treatise concerning the Interpretation of Scripture and we shall find no difficulty in the Question for tho' many things contain'd in the Bible often surpass our Capacity and Understanding yet we may safely dispute of them provided we admit of no Principles but what are fetch'd from the Scripture and upon this ground the Apostles might conclude collect and as they pleas'd teach many of those things which they had seen heard and were reveal'd to them Tho' Religion as it was preach'd by the Apostles in barely publishing the History of Christ is not to be comprehended by Natural Reason yet the principal and chiefest part thereof which consists as doth the whole Doctrine of Christ in moral Precepts and Instructions every Man by Natural Light may attain The Apostles did not stand in need of
are deep Mysteries hidden in the Scripture but because from thence hath sprung up intollerable Superstition and many other mischievous inconveniences of which I spake in the beginning of the seventh Chapter I could not possibly pass them by Religion needs not be attired with any Superstitious Ornaments but rather loseth part of its Beauty and Lustre when it is adorned with such Fopperies But some will say That tho' the Divine Law be written in Mens Hearts yet nevertheless the Scripture is the word of God and therefore 't is as unlawful to say of Scripture as of the Word of God that 't is maimed or corrupted I on the other side fear such Men pretend too much Sanctity and convert Religion into Superstition yea that they worship Pictures and Images that is Paper and Ink for the Word of God this I know that I have said nothing misbecoming the Scripture or the Word of God and that I have laid down no Position which I have not made good by clear Reason and therefore I may positively aver that I have not publish'd any thing that is impious or that savors of the least impiety I confess some prophane persons to whom Religion is a burthen may take a liberty of sinning and without any reason indulging their sensual pleasure may infer that the Scripture is every where faulty and falsify'd and consequently of no Authority to such Men nothing will be an answer for according to the common saying that which is never so well and truly spoken may be abused by an ill and sinister Interpretation they that are lovers of their Pleasure will take any occasion to do it and they who in time past had those Originals the Ark of the Covenant the Prophets and Apostles themselves were not one jot the more obedient or the better for them but all as well Iews as Gentiles were alike still the same and Vertue in all Ages was a thing very rare But to clear all Scruples I will now shew upon what ground and reason Scripture or any other mute thing may be called Sacred or Holy next what is indeed the Word of God that it is not contained in a certain number of Books And lastly that as it contains those things which are necessary to Obedience and Salvation it cannot be corrupted By these particulars every one may easily judge that I speak nothing against the Word of God or give any occasion for Men to be wicked or ungodly That is called Holy and Divine which is dedicated to Piety and the practice of Religion and a thing continues Holy so long as Men make a Religious use thereof when Men cease to be Religious that thing ceaseth to be Sacred and when the thing is used to impious purposes then that thing which was before Sacred becomes unholy and prophane For example the very place called by Iacob the Patriarch Beth-el the House of God because he there worship'd God reveal'd to him was afterwards called by the Prophets the House of Iniquity Amos chap. 5. v. 5. Hoshea chap. 10. v. 5. because the Israelites by the Command of Ieroboam did there sacrifice to Idols Another example will plainly prove the thing Words have a certain signification only by use and custom and if they be according to that use so disposed that they move Men who read them to Devotion then those words are esteemed Sacred and likewise the Book wherein they are written but if afterward it come to pass that the use of those words is lost and thereby the words become insignificant and the Book wherein such words are is quite neglected and laid aside either through malice or because Men have no need of it then the words and the Book as they are of no use so have they no Sanctity in them Lastly If those words come to be otherwise construed and Custom so far prevail as to give them a clean contrary sense and signification then the words and the Book which were before esteemed Sacred may become filthy and profane whence it follows that nothing can be absolutely either Sacred or Profane but only in respect of Mans Mind or Understanding which clearly appears by many places of Scripture I will quote only one or two Ieremy chap. 7. v. 24. saith the Iews did falsely call Solomon's Temple the Temple of God for as he further saith in that Chapter the Name of God could remain in that Temple no longer than it was frequented by Men who worship'd him and maintain'd Justice but when Murderers Robbers and Idolaters resorted to it 't was then but a Den of Thieves I have often wonder'd that the Scripture no where declares what became of the Ark of the Covenant certainly it was either lost or burnt with the Temple tho' nothing was esteemed more Sacred and Venerable among the Iews The Scripture then is Sacred and its sayings Divine so long as Men are thereby moved to Devotion but if the Scripture be quite neglected as it was heretofore by the Iews it is nothing but Paper and Ink 't is then profaned and left liable to Corruption and when it is corrupted and perisheth it cannot be truly said the Word of God is corrupted and lost as in the Prophet Ieremy's time it could not be truly said the Temple of God was burnt which Ieremy himself declareth of the Law for chap. 8. v. 8. he reproves the Wicked in these words How do ye say we are wise and the Law of the Lord is with us Lo certainly in vain made he it the Pen of the Scribes is in vain that is tho' ye have the Scripture yet ye falsely say you have the Law of God since ye have made it of no effect In like manner when Moses brake the first Tables it cannot be said that in anger he cast the Law of God out of his Hands and brake it no person ought to think so he brake only the Stones which tho' before accounted Sacred because upon them was engraven the Covenant by which the Iews bound themselves to obey God yet afterward had not the least Sanctity in them because the People by worshiping the Golden Calf made that Covenant void For the same cause the second Tables with the Ark wherein they were kept might likewise perish 'T is no wonder then if none of those Originals are to be found or that the like should befal the Books we have when the very Original of Gods Law the most Sacred of all things is utterly lost Let Men then forbear to charge me with impiety seeing I have spoken nothing against the Word of God nor have any way profaned it if their anger be just let it be vented against the people of old whose wickedness prophaned and destroyed the Ark of God the Temple the Law and all things else that were Sacred If according to the 2 d Epist. to the Corinth chap. 3. v. 3. The Epistle of Christ were written not with Ink but with the Spirit of the living God not in Tables
of Stone but in the fleshly Tables of the Heart Let Men cease to adore the Letter and not be so much concern'd for it Having sufficiently explain'd the Holiness and Divinity of Scripture let us now see what is properly meant by Debar Iehovah the word of God. Debar signifies Word Speech Decree Thing now upon what grounds any thing in the Hebrew Language may be said to be God's or have relation to God I have shew'd in the first Chapter so that I need not repeat what I have there said or in the sixth Chapter what I have said of Miracles 't is evident what the Scripture means by the Word of God To make the thing very clear I need only declare that when the Word of God is predicated of any Subject which is not God himself it properly signifies that Divine Law of which we treated in the fourth Chapter namely That Religion which is universal and common to all mankind mention'd in Isaiah chap. 1. v. 10. where the Prophet declares That the right way of living consisted in Charity and in a sincere and pure Heart which he calls the Law and Word of God The Word of God is also taken Metaphorically for the order or course of Nature and Fate because it follows and depends upon the Eternal Decree of the Divine Nature particularly for whatever the Prophets foresaw in this course of Nature because the Prophets understood future events not by natural Causes but thought them to be the Will and Decrees of God. Moreover it is taken for that which any Prophet commanded or declared because he knew it not by Natural Light but by the singular Vertue and gift of Prophesie and more especially because the Prophets as we have shewed in the fourth Chapter apprehended God under the notion of a Lawgiver for these three reasons then the Scripture is called the Word of God namely because it teacheth us true Religion whereof God from all Eternity is the Author Secondly because it makes Prophesies to be God's Decrees And lastly because the Authors of those Prophesies taught for the most part that which they did not know by Natural Reason but by a faculty and gift peculiar only to them and introduced God speaking as it were in them Now tho' the Scripture contain many things which are meerly Historical and may be unnderstood by Natural Knowledge yet the Scripture is called the Word of God in respect of those other particulars I have last mention'd so that now we plainly see why God is called the Author of the Bible namely upon the account of teaching us what is true Religion and not because it contains and hath communicated to us such a certain number of Books And hence we may also learn that the Bible is divided into the Old and New Testament because before the coming of Christ the Prophets Preached Religion as the Law of their Country and by force of the Covenant made in Moses's time but after Christ's coming because the Apostles preached Religion upon Christ's account as a Law universal to all mankind not that the Prophets and Apostles differ'd in Doctrine or that the Books of either Testament are the Deeds and Indentures of the Written Covenant nor lastly because Natural Religion which is universal is new unless it be in respect of those that knew it not according to that saying of Iohn the Evangelist chap. 1. v. 10. He was in the world and the world knew him not If then we had not some of those Books which the Old and New Testament contain yet we should not want God's Word as it properly signifies true Religion for we do not think any part thereof is wanting tho' we lack many of those other excellent Writings namely the Book of the Law which was so Religiously kept in the Temple as the Original wherein the Covenant was first written with many other Books of the Wars and Records of time from whence the Books of the Old and New Testament which we now have were transcribed and collected And this is made good by many reasons first because the Books of both Testaments were not written at one and the same time for the use of all Ages but by chance for some particular people and that as the Time and their particular Disposition requir'd which plainly appears by the calling of the Prophets who are called to warn and reprove the ungodly of their own time and also by the Writings of the Apostles Secondly Because understanding the Scripture and the meaning of the Prophets is one thing but to understand the Mind of God that is the real truth of things is another as appears by what hath been said in the second Chapter of Prophets which distinction likewise holds in Histories and Miracles as we have shewed in the sixth Chapter But in understanding places which treat of true Religion and real Vertue no such distinction ought to be made Thirdly Because the Books of the Old Testament were chosen out of many others and were approved and joyned together by a Council of the Pharisees as we have declared in the tenth Chapter and for the Books of the New Testament they were receiv'd into the Canon by the Decrees of certain Councils when several other Books by many accounted Sacred were rejected as Spurious These Councils both of Pharisees and Christians were made up of Men who were no Prophets but only learned Doctors yet it must necessarily be granted that in this choice they made the Word of God their Rule so that before they gave their Approbation to the Books they ought to know what was the Word of God. Fourthly Because as we have shewed in the preceding Chapter the Apostles did not write as Prophets but only as Teachers and chose that way of instructing which every one judged most easie for his Disciples from whence it follows as we have concluded in the end of the said Chapter that their Writings contain many things whereof in Respect to Religion we have no absolute need Fifthly and lastly Because in the New Testament there are four whom we call Evangelists but who believes it was God's express Will that the History of Christ should be four times told and deliver'd to Men in Writing Tho' things may be contain'd in one which are not in another and that one helps to understand another we must not therefore conclude that all things which the four declare are absolutely necessary to be known and that God made choice of them to write purposely that the History of Christ might be the better understood for every one preach'd his own Gospel in several places and every one wrote what he preach'd plainly that he might the more faithfully relate the History of Iesus Christ and not for any explanation to the rest If by mutually comparing them together they are sometâ—mes more easily and better understood that happens by chance and only in very few places of which tho' we were ignorant the History notwithstanding would be very perspicuous and
Foundation and proper Subject of Philosophy Nor ought we to be troubled or concerned if after we have found out the true sense of the Scripture the Scripture in some places seem repugnant to Reason for whatever of that kind we meet with in the Bible and of which Men may without any breach of Charity be ignorant doth not at all concern Theology or the Word of God and consequently of such things a Man may without sin think what he pleaseth and therefore we positively conclude that Reason is not to be accommodated to Scripture nor Scripture to Reason But seeing the fundamental point in Divinity of Mens being saved only by Obedience cannot be demonstrated by Reason to be true or false it may by way of Objection be then asked Why then do we believe it If we do it blindly without Reason we act like Fools without Judgment if on the other side we say this Fundamental Tenet may be proved by Reason then Divinity is a part of Philosophy and cannot be sever'd from it To this I answer That I do clearly confess this Fundamental Doctrine of Theology cannot be made out by Natural Reason at least no Man that I know hath ever done it therefore Revelation was absolutely necessary in the case but yet we may make use of our Judgment and Reason that what hath been revealed may with a moral certainty be believed by us I say with moral certainty for it is not to be expected that we can have any greater assurance than the Prophets themselves had to whom the Revelation was first made and who had no more than a moral certainty as we have shewed in the second Chapter of this Treatise They therefore are in a very great error who endeavour to prove the Authority of Scripture by Mathematical Demonstration for the Authority of the Bible depends upon the Authority of the Prophets and consequently can be proved by no stronger argument than the Prophets made use of to perswade the people of theirs Our certainty of the Scriptures Authority can be grounded upon no other Foundation than that whereon the Prophets founded their Certainty and Authority and we have already shewn the certainty of the Prophets consisted in three particulars First In a clear and lively imagination Secondly In a Sign Thirdly and principally in a Mind inclined and devoted to Justice and Vertue nor could they give any other evidences of their Authority either to the people to whom they spake in their own persons by word of mouth nor can any other be given to us to whom they speak by their Writings the lively imagination of the Prophets was an Argument only to themselves and therefore all our assurance concerning Revelation doth and must consist only in the other two particulars namely in a Sign and in the Doctrine The eighteenth Chapter of Deuteronomy commands the people to obey that Prophet who in the name of the Lord gave them a true Sign but if he prophesied any thing that was false tho' it were in the Name of the Lord he was to be put to death as he was who endeavoured to seduce them from the true Religion tho' he confirm'd his Prophesie with Signs and Miracles as appears in the 13 th Chapter of Deuteronomy whence it follows that a true Prophet was to be known from a false by his Doctrine and by a Miracle both together for such a one only Moses declareth to be a true Prophet and commanded the people to believe him without any fear of being deceived But he declared those to be false Prophets and guilty of Death who foretold any thing that was false tho' it were in the Name of God or he that preached false Gods tho' he wrought true Miracles We then are oblig'd to believe the Scripture that is the Prophets upon account only of their Doctrine confirm'd by Signs because we see the Prophets above all things commend Justice and Charity and intended nothing else because with a sincere Mind without any guile or deceit they declared that Men by Faith and Obedience should be made happy and confirm'd this their Doctrines with Signs We therefore conclude and perswade our selves that when they prophesied they did neither dote or speak unadvisedly in which Opinion we are the more confirm'd when we consider that all their Moral Doctrines did perfectly agree with Reason for it is very observable that the Word of God in the Prophets is exactly consonant to the Word of God within us so that I say again we are as much assured of these things by the Scripture as the Iews were by the Prophets preaching to them viva voce for we have proved in the end of the second Chapter that the Scripture as to its Doctrine and the principal Histories thereof is derived down to us uncorrupted and therefore this Fundamental Doctrine of Scripture and Theology ought with good reason to be embraced by us tho' it cannot be proved by Mathematical Demonstration It is very great folly not to believe a thing which hath been confirmed by so many Testimonies of the Prophets and which is so great a comfort to those who have but ordinary portions of Reason which is so beneficial to the publick and which may without any danger or loss be believed We can give no reason for our doubting or unbelief but our not having Mathematical Demonstration to prove it as if nothing could contribute to living vertuously and prudently but that which is absolutely and apparently true in which there is not the least shadow or doubt and as if there were nothing of chance and uncertainty in our Actions I confess they who think Philosophy and Divinity contradictory one to another and therefore conclude one of them ought to be dethroned and subjected to the other do very well to build Divinity upon a sure Foundation and endeavour by Infallible Demonstration to support it yet I cannot but condemn those that make use of Reason to destroy Reason and by Certain Reason endeavour to prove there is no certainty in Reason while they are demonstrating the Verity and Authority of Theology and strive to deprive Reason of its power they subject Theology to the Empire of Reason and allow it no other splendor than what it borrows from Natural Light If they boast of relying upon the Internal Testimony of the Holy Spirit and say they make use of Reason only to convert Infidels we ought not to believe them because 't is evident that the Holy Spirit beareth witness to nothing but good Works which Paul Galath 5. 22. therefore calls the fruits of the Holy Spirit and the Holy Spirit is nothing else but that Tranquility of Mind and Peace of Conscience which ariseth in us from doing good But of the truth and certainty of things meerly speculative no other Spirit but Reason beareth witness Reason only can challenge the power of judging what is true they that pretend to any other Spirit whereby to make themselves certain what is true maintain
that which is false and are either prejudiced with their own Passions and Affections or else fearing to be baffled and made ridiculous by Philosophers and Men of Reason fly for Shelter and Sanctuary to that which is Sacred but what Altar can protect him who offends the Sacred Majesty of Reason I need say no more to such Men having I hope sufficiently proved why Theology ought to be distinguish'd from Philosophy and in what each of them chiefly consists that neither of them ought to be a Servant to the other and that both of them may exercise their own peculiar power without offending one another Lastly I have shew'd where there was occasion what Absurdities Mischiefs and Inconveniencies follow from Men's confounding these two faculties not knowing how exactly to distinguish and divide one from the other Before I proceed I desire notice may be taken that I declare the benefit and necessity of Sacred Scripture that is Revelation to be exceeding great for seeing we cannot by Natural Light perceive that Simple Obedience is the way to Salvation and that God's special Grace and Favour hath by Revelation only and not by Reason made it known unto us the Scripture must certainly be a great help and consolation to all mankind because tho' every Man may obey yet in respect of the whole there are very few who by the dictates and conduct of Reason live vertuously so that were it not for the Testimony of Scripture we might doubt of most Men's Salvation CHAP. XVI Of founding Commonwealths Of every Man's Natural and Civil Right Of the Right of Supreme Powers HItherto I have carefully endeavoured to distinguish and divide Philosophy from Theology and have shewed the liberty of reasoning which Theology allows every Man it is now time to enquire how far this liberty of thinking and speaking a Man's Thoughts may in the best governed Commonwealths extend it self And that we may orderly examin the matter we will discourse of the Foundations of Commonwealths and in the first place of every Man 's Natural Right without any relation either to Government or Religion By the Law and Institution of Nature I mean nothing else but those Rules of Nature according to which every individual Being is naturally appointed and ordained in such a certain manner to be and to act for Example Fishes are by Nature ordained to swim and the greater to eat the less therefore by the Sovereign Right or Law of Nature they possess and enjoy the Water and the greater eat the less For it is certain that Nature considered absolutely hath Sovereign Right to all things within its own power that is the Right of Nature may extend it self so far as its Power can extend for the Power of Nature is the Power of God who hath Sovereign Right to all things But because the universal Power of the whole frame of Nature is nothing else but the Power of every individual Being joyned together it follows that every individual Being hath Sovereign Right to all things within the compass of its Power or the Right of every Individual may extend it self so far as its determinate Power will reach And because the supremest Law of Nature is that every thing should endeavour as far as it is able to preserve it self in that state wherein it is without having regard to any thing else but it self it follows that every individual Being hath Sovereign Right to this self-preservation that is to continue its existence and to operate as it was naturally ordained And in this respect there is no difference between Men and other Individual Beings in Nature nor between Men endued with Reason and others who know not the use of it nor between Fools and Men in their right Senses for what every thing doth by and according to the Laws of its own Nature that it hath in the highest degree right to do because it acteth as it was by Nature appointed and can do nothing otherwise amongst Men therefore considered living only under the Power of Nature he that knows not what Reason is as well as he who knows not what Vertue is hath as much right to live according to the Laws of his Appetite as he who directeth his life by the Rules of Reason My meaning is That as a wise Man hath right to all things which Reason dictates or that lives according to the Laws and Rules of Reason so likewise an ignorant or meer sensual Man hath right to all things whereto his Appetite leads him or that liveth according to the Law of his Appetite which is the same thing that Paul declares who acknowledgeth that before the Law that is so long as Men were considered living in the State and under the Power of Nature there was no sin The Natural Right therefore of every Man is determin'd not by Reason but by Appetite and Power for all Men are not naturally ordain'd to act and operate according to the Rules and Laws of Reason but on the contrary all Men are born actually ignorant of all things and before they can know the right of living and acquire the habit of Vertue a great part of their Age tho' they be well educated is spent and passeth away yet in the mean time they are bound to live and as much as in themselves lies to preserve themselves by the impulse of their Appetite seeing Nature hath given them nothing else wherewith to do it and hath denied the actual use of right Reason so that they are no more obliged to live by the Rules of it than a Cat is bound to live like a Lion whatsoever then every Man as he is considered under the Power and Laws of Nature shall either by the dictates of Right Reason or by the impulse of his Appetite think convenient and profitable for him that by the Law of Nature is lawful for him to desire and either by force deceit intreaties or any other way he thinks most easie to get it and may consequently take any one for an Enemy that endeavours to hinder him from having his desires From whence it follows that the Law and Institution os Nature under which all Men are born and for the most part live prohibits nothing but what no body desires or is in no bodies power nor doth it forbid Contention Hatred Wrath Deceit or any thing absolutely to which a Man's Appetite inclines him Nor is this any wonder for Nature is not bounded and shut up within the Laws only of Human Reason which designs and intends nothing but the real good and preservation of mankind but acts according to an infinite number of other Laws and Rules which regard the whole frame and eternal course of Nature whereof Man is but a small Particle and all Individual Beings are by the necessity and Laws of Nature only ordained in such a certain manner to exist and operate so that if there be any thing in Nature which seemeth to us absur'd and rediculous or evil 't is because we
fill'd Religion with so many Philosophical Speculations that they have turn'd the Church into an Academy Religion into a Science or rather into Wrangling and Dispute But 't is no wonder that Men who boast of Supernatural Illumination should pretend to more than we find in Philosophers who own they have no more than what is Natural I would really admire those illuminated Men could they teach us any new Speculations or any thing that was not common and vulgar amongst the Heathen Philosophers whom they call Blind For if you inquire what are those profound Mysteries these inspir'd Men perceive in Scripture they can tell us of nothing beyond the idle fancies and conceits of Plato and Aristotle which look more like the Dreams of Ideots than Discoveries made out of Scripture by Learned Men. I do not positively maintain that nothing belongs to Scripture Doctrine which is matter of meer Speculation for in the preceding Chapter I have mentioned some fundamentals of Scripture that are so but my meaning is they are very few and very plain what they are and upon what reason determin'd to be so I come now to shew which will be easily done after that we know the Scriptures chief design was not to teach Arts and Sciences and that it requires from Men nothing but Obedience condemning their Obstinacy not their Ignorance Moreover because Obedience toward God consists only in loving our Neighbour for whoever loveth his Neighbour purposely to obey God he as Paul saith Rom. chap. 13. v. 8. hath fulfilled the Law it follows that no other Knowledge is commended in Scripture but that which is necessary to all Men that they may according to this Precept of loving our Neighbour obey God which Knowledge if Men have not they must necessarily be stubborn or at least without the discipline of Obedience but all other Speculations which do not directly tend to this end whether they concern the knowledge of God or of natural things they have nothing to do with Scripture and are to be excluded out of revealed Religion Now tho' these things be obvious to every Man yet because upon this point depends the ending of all debate in Religion I will demonstrate and explain the thing as fully and clearly as is possible which to perform we in the first place ought to prove That an intellectual and accurate knowledge of God is not a gift so common to all Believers as is Obedience Secondly That the Knowledge which God by his Prophets requir'd of all Men in general and which every Man is oblig'd to have is nothing else but the Knowledge of his Divine Justice and Love both which particulars are evidently prov'd out of the Scripture it self Exod. chap. 6. v. 3. God for an evidence of his particular favour to Moses saith I am the Lord I appear'd unto Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known to them for the better understanding of this Text we are to observe that Elsadai signifies in Hebrew God alsufficient because he giveth to every Man that which is sufficient for him and tho' Sadai of it self be often taken for God yet the word El is always to be understood we are therefore to note that in Scripture there is no other word to be found but Iehovah that signifies God's absolute Being without any relation to things created and therefore the Iews will have this to be God's proper Name and all others to be Appellatives and indeed all the rest of God's Names whether they be Substantives or Adjectives are but Attributes given to God as he is consider'd under a relation to his Creatures or is made manifest by them The word El or by adding to it the Paragogical Letter He Eloha signifies nothing else but Powerful which is a title of Dignity or Excellency as when we stile Paul an Apostle Other Vertues of his Power are exprest by saying the great God God to be feared the just merciful God c. or to express them all at once the plural number of this word El is often used in a singular signification Seeing then God said to Moses he was not known to the Patriarchs by the Name of Iehovah it follows they knew no Name or Attribute of God that express'd his absolute Essence and Nature but only his Works and his Promises that is his Power as it was manifested by things visible and this God said to Moses not to accuse the Patriarchs of Unbelief but to magnify and commend their Faith and readiness to believe by which tho' they had not so great a knowledge of God as Moses had yet they firmly rely'd on his Promises not like Moses who tho' he had sublimer Notions of God doubted his Divine Promises and told God that instead of the Deliverance he had promised he had brought the Children of Israel into a worse condition If then God told Moses that the Patriarchs knew not that singular and proper Name of God to commend their Faith and simplicity of Heart and to put Moses in mind of the particular Favour and Grace God had shewed him it clearly proves my first Position which is That Men are not obliged by any express Command to know God's Attributes it being a peculiar gift granted only to some Believers which I need not prove by Scripture since it is evident beyond all dispute that every Man hath not an equal share of Divine Knowledge and that a Man is no more able by a Command to become Wise than 't is in his own power to be or live Men Women and Children may all as they are commanded obey but never could a Command make any Man wise If any Man say there is no need of understanding God's Attributes but only of simply believing them without any demonstration he talks idly for invisible things which are the objects only of the Mind can only be seen by Demonstrations that is firm convincing Arguments and therefore what a Man only and barely hears of things invisible never affects the Understanding nor declares a Man's meaning any more than do the words of a Parrot or some artificial Engin that speak without Understanding or Sense But before I proceed further I ought to give an account why 't is often said in Genesis that the Patriarchs preached in the Name of Iehovah which seems expresly to contradict what I have said This is easily answer'd if we consider what hath been said in the eighth Chapter where we have proved that the Writer of the Pentateuch did not call things and places by those very names which they had at the time of which the Writer speaketh but by the names which they were known by in the Writers own time therefore when 't is said in Genesis that God was preached to the Patriarchs by the Name of Iehovah it is not because God was known to them by that Name but because to that Name of God the Iews pay'd the highest Reverence and