and clearly appear from the History of Scripture what kind of History it ought to be and what are the Principal things it ought to contain comes now to be declared First it ought to contain the Nature and Proprieties of that Language in which the Books of Scripture were Originally Written and which the Authors of those Books were wont to speak that so all the Senses which every Speech according to the ordinary use of speaking will bear and admit may be found out and because the Pen-Men both of the Old and New Testament were Iews the knowledge of the Hebrew Tongue is above all things necessary to understand not only the Books of the Old Testament which were Written in Hebrew but also of the new for tho' some of the Books of the New Testament were Published in other Languages yet they are full of Hebrewisms Secondly The Sentences of every Book ought to be Collected and reduced to Heads that so all that concern one and the same Subject may be easily found and all those which seem doubtful and obscure or repugnant to one another ought to be noted I call those Speeches clear or obscure whose Sense is easily or difficultly made out by the context and not in respect of the Truth of those Speeches easily or difficultly perceived by reason for only the Sense of what the Scripture saith and not the verity is our business we are therefore to take special heed that in searching out the Sense of Scripture we do not suffer our reason as it is founded upon the Principles of natural knowledge to be prepossest with prejudice and likewise that we do not confound the true Sense of the words with the verity of the matter for the true Sense is to be found out only by the use of the Language or by such a way of reasoning as is grounded only upon Scripture That all these things may be perfectly understood Take this example for illustration These sayings of Moses God is Fire and God is jealous how plain and clear are they so long as we regard only the signification of the words but in respect of reason and truth how dark and obscure yea tho' the litteral Sense of the words be contrary to natural reason yet unless it contradict any fundamental Principles derived from Scripture their litteral Sense is still to be retained so on the contrary if these sayings in their litteral construction should be found repugnant to Principles deduced from Scripture tho' they should be most agreeable to reason yet they ought to be Metaphorically not litteraly understood To know then whether Moses did or did not believe God to be Fire we ought not to conclude the one or the other because the Opinion is either contrary or consonant to reason but it must be gathered from some other of Moses own sayings for example because Moses in very many places hath plainly declared that God is not like any visible thing either in Heaven Earth or the Waters we must conclude that either this saying God is Fire or else all his other sayings are to be Metaphorically interpreted but because we ought as seldom as 't is possible to depart from the litteral Sense we must therefore inquire whether this saying God is Fire will admit of any other Sense beside the litteral that is whether the word Fire signify any other thing beside natural Fire and if in the Hebrew Tongue it can never be found to signify any thing else then this saying of Moses is no other way to be interpreted tho' it be repugnant to reason but on the other side all those other sayings of Moses tho' consentaneous to reason are to be conformable and accomodate to this but if the common use of the Language will not suffer this to be done then those several sayings are Irreconcileable and we are to suspend our judgment of them But now because the Word Fire is also taken for anger and jealousy Iob. chap. 31. v. 12. these sayings of Moses are easily reconcileable and we may lawfully conclude that these two Sentences God is Fire and God is jealous signify both the same thing Moreover because Moses plainly saith God is jealous and doth no where declare that God is free from all manner of passion and affections of the mind we may conclude that Moses did think or at least taught other Men to think God was jealous tho' we believe the opinion contrary to reason for as we have already shewn it is not lawful for us to wrest the Sense and meaning of Scripture according to the dictates of our reason or preconceived Opinions because all our knowledge both of the Old and New Testament must be derived only from themselves Thirdly This History of Scripture ought to give such an account of the Books of the Prophets remaining with us as may inform us of the Lives Manners and Studies of the Authors of every Book who the Person was upon what occasion he wrote in what time to whom and in what Language and Lastly it ought to tell us what was the Fortune of every Book how it was first received into whose hands it fell how many various readings it had how it came to be received for sacred and Canonical And Lastly how all the several Books came together into one Volume I say all these things this History of Scripture ought to contain To know what Sentences of Scripture are to be taken for Laws and precepts and what only for moral Doctrins it is very expedient to know the Life Manners and Study of the Author beside we can with more ease know the meaning of any Mans Words when we know his genius disposition and ingenuity Moreover that we may not confound Doctrins whose morality and Obligation is perpetual with those that were but temporary and of use only to some particular People it behoveth us to know upon what occasion at what time to what Nation in what Age all these instructions were Written Lastly it is fit we should know beside the Authority of every Book whether the Books have been adulterated or at least whether any Errors have crept into them and whether they have been corrected by Learned and Faithful Men all which things are absolutely necessary to be known that we may not with Blind Zeal receive every thing obtruded upon us but believe that only which is certain plain and past all doubt After we have such a History of Scripture and have firmly resolved to conclude nothing to be the Doctrine of the Prophets which doth not naturally follow or may be clearly drawn from this History then it will be time to prepare our selves to search out the meaning of the Prophets and of the Holy Ghost which to do the like method and order is required that is to be used in interpreting nature by its own History for as in searching out natural things we first endeavour to inquire concerning that which is Universal and common to all nature as Motion and
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
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
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
A TREATISE PARTLY THEOLOGICAL And Partly POLITICAL Containing some few DISCOURSES To prove that the Liberty of PHILOSOPHIZING that is Making Use of Natural Reason may be allow'd without any prejudice to Piety or to the Peace of any Common-wealth And that the Loss of Public Peace and Religion it self must necessarily follow where such a Liberty of Reasoning is taken away John Epist. 1 st chap. 4 th v. 13 th Hereby know we that we dwell in God and God in us because he hath given us of his Spirit Translated out of Latin. LONDON Printed in the Year 1689. THE TRANSLATOR TO THE READER THE Gentleman that turn'd the following Treatise Written Originally in Latin into English did it at spare Hours only to divert and please himself and therefore cares not who is displeased with his having done it There are certainly some who will pass very severe Censures upon this Treatise but that will not at all concern the Translator who is not bound to make good the Authors Opinions being only obliged to justify that the Version hath truly and faithfully tho' not every where Word for Word render'd the Authors Sense and Meaning Religion and Government being the Subject Matter of the Book 't is easy to guess what Sort of Men are like to decry it but let those who are angry and find fault with it answer it In the mean time the Crape Gown and the Long Robe are both defied to prove there are any Tenets in the whole Treatise half so dangerous or destructive to the Peace and Welfare of human Society as those Doctrins and Maxims are which have of late Years been broached by time-serving Church-men and Mercenary Lawyers for which they justly deserve the hatred and contempt of all Mankind Nothing more needs be said to any Reader than to desire he will deliberately read the Book twice over before he condemn or commend it when that is done whether he like or dislike the Treatise it self or the Translation of it shall be all one to him who never valued himself upon other Peoples Opinions nor did ever think any part of his Reputation depended upon the Iudgment of Fools or Knaves THE PREFACE WEre it in the Power of Men to govern all their Affairs by sure and infallible Councel or could Mankind always live in a constant course of Prosperity there would be no such thing in the World as Superstition but because Men many times fall into straights out of which no Councel can deliver them and by immoderately coveting the uncertain Goods of Fortune miserably Fluctuate between hope and fear those two Passions easily driving the doubtful mind of Man hither and thither render it prone to believe any thing whereas otherwise it is over Confident Proud and Vain-glorious And of this tho' few know themselves there is scarce any Body ignorant Do we not daily see many weak Men during prosperity so wise in their own conceit that they think Councel an Affront but in adversity when they know not which way to turn themselves begging every Bodies Advice and there is not any be it never so vain foolish and absurd which they will not follow upon very light grounds they will also hope the best and presently again fear the worst whatever happens during their fears which puts them in mind of any past good or evil that they think Prognosticates good or bad Fortune and tho' they be a hundred times deceived count it a lucky or unlucky Omen Whatever is strange and unwonted begets their Wonder and looking upon it as a prodigy say it portends almighty God's Anger for the pacification whereof Men given up to superstition but Enemies to true Religion think it horrible Impiety not to make Prayers and Oblations and to that end fancying a Thousand things as if nature it self were as perfectly distracted as they make strange Interpretations of her Meaning This then being the condition of Mankind we find those Persons most addicted to all kind of superstition who greedily desire those things with are uncertain and every one of them especially when they are in danger and cannot help themselves with Vows and Womanish Tears imploring Divine Assistance calling reason because it cannot shew them a certain way to the vanities they desire Blind and human Wisdom Folly but on the contrary believe dreams dotages of the Imagination and Childish Follies to be divine Oracles saying that God despiseth the Wisdom of the Wise and hath not Written his Will in the mind of Man but on the entrails of Beasts and that Ideots Lunaticks and Birds by divine inspiration and instinct can foretel his Decrees so mad hath Fear made Men. And as Superstition hath its Original from Fear so is it kept up and continued by it of which Truth if any Man desire beside what hath been said any particular Examples let him read the 5 th Book and 4 th Decade of Quintus Curtius where he will find Alexander the Great applying himself to Diviners and Prophets when he first began to doubt his Fortune at the Straights of Susa but after the Conquest of Darius never more consulting them till terrified with the revolt of the Bactrians and with the Scythians provoking him to Battle when he lay wounded he returns again to the Folly of human Superstition and commands Aristander to whom he gave much credit to inquire by Sacrifices what was like to be the event of his Affairs and to this purpose many Examples may be produced all which would clearly shew that Men are most troubled with Superstitious Fancies during their Fears and all those things which they have so vainly and religiously rever'd are nothing but the false representations and dotages of a Mellancholly and timerous Mind And Lastly that they who pretend to prediction are much in request with the common People and most feared by Kings and Princes when a Kingdom is in any great distress or calamity but because these things are so vulgarly known I pass them by Fear then being the cause of Superstition it clearly follows that all Men are naturally inclin'd and subject to it whatever others say who think it proceeds from a certain imperfect confused knowledg Men have of a Deity It follows likewise that Superstition must of necessity be very various and inconstant because all ridiculous Follies of the Mind Fits of Frenzy yea Superstition it self cannot be maintained but by Hope Hatred Anger and Deceit it proceeding not from Reason but Passion and that too very violent As therefore Men easily fall into all sorts of Superstition so on the contrary it is very difficult to make them continue in any one kind because the common People being all times alike miserable are never long quiet but still most pleased with that which is new and never yet deceived them which inconstancy hath been the cause of many Tumults and cruel Wars and as Quintus Curtius in his 4 th Book and 10 th Decad hath very well observed nothing so absolutely governs the
know that God was Omniscient and that Human Actions were govern'd by his Decrees for tho' God told him Exod. chap. 3. v. 8. That the Israelites would hearken to his Voice yet Moses doubted and said in the 1 st verse of the 4 th chapter What if they will not believe me nor hearken to my Voice And therefore God was revealed to him as indifferent and ignorant of Mens future Actions for he gave unto him two Signs and said Exod. chap. 4. v. 8 9. And if it shall come to pass they will not believe thee nor hearken to the Voice of the first Sign they will believe the Voice of the latter Sign but if they will not believe the latter Sign then take of the Water of the River c. And indeed if a Man will without prejudice consider the Opinions of Moses it will clearly appear that Moses thought God a Being that always was is and ever shall be and therefore called him Iehovah which in Hebrew expresseth those three times of existing but of his Nature he declared no more then that he was very merciful kind and very jealous as appears in many Places of the Pentateuch He believed and taught also that this Being was so different from all other Beings that he could not be exprest by the likeness of any other visible Thing that he was invisible not because he thought beholding him was in it self impossible but only in respect of Human Frailty he thought also that this Being was in regard of his own Power single and but one he allow'd that there were other Beings which by the Order and Command of God were God's Substitutes and Vicegerents that is Beings to whom God gave Power and Authority to govern Nations to provide for and take care of them but Moses declared the Being which the Iews were bound to worship to be the most high God that is in the Hebrew Phrase the God of all Gods therefore Moses in his Song Exod. chap. 15. v. 11. saith who is like unto thee O Lord amongst the Gods and Iethro Exod. chap. 18. v. 11. saith Now I know that the Lord is greater then all Gods that is I must acknowledge with Moses that Iehovah is greater then all Gods and of Singular Power but whether Moses believed that the Beings which were God's Vicegerents were created by God may be doubted since he said nothing that we know of their Creation or Original Another of Moses's Doctrines was that this being out of a Chaos Gen. chap. 1 st v. 2. brought this Visible World into Form and Order furnished Nature with the Seeds of all things and therefore hath absolute Power and Authority over all things as it is Deut. chap. 10. v. 14 15. And by that absolute Power chose the Iewish Nation for himself and appointed a Particular Place of the Earth for their Habitation Deut. chap. 4. v. 19. and chap. 32. v. 8. But other Nations and Countries he left to the care of other Gods substituted by him and therefore God was called the God of Israel and the God of Ierusalem 2 d. Book of Chron. chap. 32. v. 19. And other Gods were called the Gods of the Nations For this Reason the Jews believed that the Country which God chose for them required a particular and different worship of God from that of other Countries nor would they suffer the worship of other Gods or any worship proper to other Countries to be exercised amongst them it was believed that the People whom the King of Assyria brought into the Country of the Iews were devoured by Lyons because they knew not the manner of the worship of the God of the Land 2 d. Book of Kings chap. 17. v. 24 25. It is the Opinion of Aben Ezra that Iacob upon this Ground when he was about returning into his own Country commanded his Sons to put away the Gods of the Land in which they were and prepare themselves for a new Way of Worship Gen. chap. 35. v. 23. David told Saul because he was by Persecution compell'd to forsake his Country that he was driven out from the Inheritance of the Lord and sent to serve other Gods 1 st Book of Sam. chap. 26. v. 19. Lastly Moses believed that God had his Habitation in the Heavens Deut. chap. 33. v. 26 Which was a frequent Opinion among the Heathen Now if we carefully observe the Revelations of Moses we shall find them fitted and suited to those Conceptions and Opinions which he had of God because he believed that God's Nature was Gracious Merciful Longsuffering c. Therefore according to this Opinion and these Attributes was God revealed to him Exod. chap. 34. v. 6 7. Where it is declared why God appeared to him also Exod. chap. 20. v. 4 5. In Exod. chap. 33. v. 18. We read that Moses desired to see God but because Moses as hath been already said had formed in his imagination no Likeness or Figure of God and as I have already shewed God was not revealed to the Prophets but according to the disposition of their Fancy and Imagination therefore God appeared to him under no Image or Similitude and the Reason of it was because 't was repugnant and contrary to the imagination of Moses but other Prophets Isaiah Ezekiel and Daniel testify that they saw God. Moses was answered by God in the 20 th Verse of the 33. Chap. of Exod. thou canst not see my Face and because Moses believed that God was visible that is it imply'd no contradiction in the Divine Nature to be so else he had never made such a request therefore God also answer'd no Man shall see my Face and live giving a Reason suitable to Moses's Opinion for God did not say that his Divine Nature was in it self invisible and impossible to be seen as indeed it is but that it could not be seen because of human Weakness and Frailty After the Israelites had worshipt the Golden Calf that God might reveal to Moses the Israelites should become like other Nations God tells him Exod. Chap. 33. v. 2 3. that he would send an Angel that is a Being who instead of the supreme Being should take care of the Israelites but that he himself would be no more in the midst of them and from this Moses was to conclude that the Israelites were thenceforth not to be beloved by God any more then other Nations who were committed to the care of Angels or other Beings as appears by the 16 th Verse of the Chapter Lastly because Moses believed that God dwelt in Heaven therefore was God revealed as descending from Heaven upon Mount Sinai and Moses that he might speak with God ascended the Mount which he needed not to have done had he thought God to be in all places The Israelites knew very little of God tho' he was revealed to them as was sufficiently manifested by their bestowing on a Calf the Honour and Worship due to God and by saying to that Calf these be thy Gods
which the Pharisees affirm they have or such as have a high Priest who cannot err in expounding Scripture and that the Roman Catholics boast of their Popes but seeing we cannot be sure of such a Tradition or the Authority of such a Priest or Pope we cannot build upon either because the Primitive Christians deny the one and the most Antient Sects of the Iews the other And if we consider the Series and Succession of Years which the Pharisees received from their Rabbies by which they carry their Tradition as high as Moses himself we shall find it false as I have proved in another place such a Tradition therefore ought to be much suspected and tho' in our method we are forced to suppose some kind of Iewish Tradition to be sincere and uncorrupt namely the Signification of words in the Hebrew Tongue which we have received from the Iews yet we need not much doubt this tho' we very well may the other for it can be of no Advantage or Use to any Man to change the Signification of any Word tho' it often may be to alter the Sense of a Speech It is also very difficult to be done for he that should endeavor to change the Sense of any Word must necessarily construe all those Authors who have written in that Tongue and used that Word in its common acceptation according to the Genuine Sense of every Author or else must falsify them with a great deal of Caution The ignorant multitude as well as Learned Men are the keepers of a Language but the Learned only preserve the Sense of Speeches and Books and consequently tho' Learned men may change or corrupt the Sense of some scarce Book yet they cannot the Signification of Words beside if any man had a mind to alter the Signification of a Word to which he is accustomed he cannot without a great deal of difficulty do it either in speaking or writing For these and other Reasons I am perswaded it never yet came into any man's head to corrupt a Language tho' many have perverted the Sense of a writer either by changing or misinterpreting his sayings If our method which layeth this for a ground that the knowledge of Scripture is to be drawn only from the Scripture be plain and true then where it is not able to give us the true Sense and Knowledge of Scripture we may well despair of it what difficulty there is of arriving by this method to the true Meaning and Knowledge of the Sacred Volumes or what is further to be desired in it I will now declare The chiefest difficulty in this method is that is requireth a perfect Knowledge of the Hebrew Tongue but how is that to be had the Antient and most skilful Masters in the Hebrew Language have left little to posterity of the Elements and Learning of it we have from them neither Dictionary Grammar or Rhetoric The Iewish Nation hath lost all its Ornaments and Beauty which is no wonder having suffer'd so many Calamities and Persecutions and retains nothing but a few Fragments of their Language and of a few Books for all the names of Fruits Birds Fishes and many other things by the Injury of time are lost So that the Signification of many Names and Words in the Old and New Testament is unknown or very disputable Seeing then all these things and likewise a Dictionary of the Hebrew Phrases and manners of speaking in the Hebrew Language are very necessary to be had because all the Forms of Speech peculiar to the Iewish Nation are forgotten and lost we cannot as we would find out all the Senses of every Sentence in Scripture which according to the customary use of the Language it comprehends and there are many Sayings in Scripture tho' exprest in known words whose Sense nevertheless is obscure and inscrutable and as we have no perfect History of the Hebrew Tongue so the Nature and Constitution of the Language is such and so many Ambiguities spring from it that 't is impossible to frame such a method as shall direct a Man to find out the true Sense of all that is said in Scripture for beside the Causes of Doubt common to all other Languages there are some others in this from whence proceed many uncertainties which causes here to specify I think worth a Man's pains First Obscurity and ambiguity in Scripture is caused sometimes by using the Letters of the same Organ one for another The Iews divided all the Letters of their Alphabet into five Classes or Forms because there are five particular Parts or Instruments of the Mouth used in pronunciation the Lips the Tongue the Teeth the Palate and the Throat for Example Alpha Ghet Hgain He are called Guttural Letters and are without any difference known to us taken one for another El which signifies To is often taken for Hgal which signifies upon and so interchangebly whence it cometh to pass that all the Parts of a Speech are rendred doubtful or are like words which have no Signification The Second cause of ambiguity is the divers and manifold Signification of conjunctions and Adverbs for example Vau promiscuously serves to joyn and disjoyn signifying And but because indeed otherwise then Ki hath seven or eight Significations because although if when even as that burning and so almost all Particles The Third cause of many Ambiguities is because Verbs in the Indicative Mood want the Present the Preterimperfect the Preterpluperfect and the Future tense and others much used in other Languages In the Imparative and Infinitive Mood they want all the Tenses except the Present and in the Subjunctive have none at all and tho' all these defects of Moods and Tenses may with great Elegancy be supplyed by Rules and Principles deduced from the Language yet they have been wholly neglected by the Antient Writers who promiscuously used the Present and Preterperfect tenses for the Future and sometimes the Indicative Mood for the Imperative and Subjunctive which caused great Ambiguity in their Writings beside these three great Causes of uncertainty in the Hebrew Language there remain two other very observable and both of very great moment The first is that the Iews made no use those Letters we call Vowels The Second that they never used in their Writings to distinguish their Words or express their quantity by any Marks or Signs and tho' both Vowels and Marks use to be supplyed by Points and Accents yet we cannot trust to them seeing they were invented and brought into use by modern Men whose Authority is of no great Value The Antients wrote without Points that is without Vowels or Accents as appears by many Testimonies but some of later times brought in both to interpret the Bible as they thought fit so that the Points and Accents which we now have are only Expositions of Men of the present Age whom we ought not to reverence and believe above other Expositors they that are Ignorant of this know not the Reason why the
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
confusedly gathered and laid together that they might afterwards be examin'd and put into order and not only those things which we find in the first five Books but the rest of the Histories contain'd in the other seven were also Collected in the same manner Who doth not plainly see that in the 2 d Chapter of Iudges from the sixth Verse a new Historian brought in who had Written the Acts of Ioshua and his very Words used For after our Historian in the last Chapter of Ioshua had spoken of his Death and Burial and promis'd in the beginning of the Book of Iudges to declare what happen'd after Ioshua's Death if he intended regularly to prosecute his own History why doth he again in the 2 d Chapter of Iudges tell us what Joshua did and speak again of his Death and Burial as he had before the 17 and 18 chap. of the 1 st Book of Sam. are in all probability taken out of another Historian who made the cause of David's frequenting Saul's Court to be quite different from that spoken of in the 16. chap. of the same Book for he did not understand that David by the Advice of Saul's Servants was called to Court as is declared in the said 16 th chap. but that his Father sending him to visit his Brethren in Saul's Camp David by his Victory over Goliah became known to Saul and afterward lived in his Court. I suspect the same thing of the 26 th chap. of the 1 st Book of Sam. and that the History of that Chapter and what is related in the 24 th chap. are one and the same but taken out of several Writers but of this enough I come now to examine the Computation of time It is said in the 6 th chap. of the 1 st Book of Kings that Solomon four hundred and fourscore Years after the Children of Israel came out of the Land of Egypt and in the fourth Year of his own Reign began to Build the House of the Lord but from the Histories themselves we can make it appear it was a much longer time till the Temple was Built Years For first Moses govern'd the People in the desert 40 Joshua who lived a hundred and twenty by the Opinion of Josephus and others govern'd not above 26 Kusan Risgataim kept the People in Bondage 08 Othonyel the Son of Kenaz Judged 40 Eglon the King of Moab kept the People in Bondage 18 Ehud and Samger Judged 80 Jachin King of Canaan kept the People under 20 The People afterward had rest 40 Were again in Subjection to Midian 07 Were again at Liberty under Gideon 40 Were under the Power of Abimelech 03 Tola the Son of Puah Judged 23 Jair Judged 22 The People were again in Bondage to the Philistines and Ammonites 18 Iephtah Judged 06 Absan the Bethlemite Judged 07 Elon the Zebulonite 10 Abdon the Pirathonite 08 The People again in Bondage to the Philistins 40 Samson Judged 20 Ely Judged 40 The People in Bondage again to the Philistines till delivered by Samuel 20 David Reigned 40 Solomon before he began to Build Reigned 04 All these Years added together make up the Number of 580. To which number are to be added the Years of that Age wherein the Common-wealth of the Iews flourished after the Death of Ioshua until it was subdued by Kusan Risgataim which I believe were many for I cannot be perswaded that all the People who had seen the wonders of Joshua's time should presently after his Death perish altogether neither that they who succeeded them should at once bid farewel to all their Laws and from a great deal of Vertue fall in an instant into the depth of Wickedness and Folly neither that Kusan Risgataim Conquer'd them at a blow but seeing all these things require almost an Age to bring them to pass it is not to be doubted but the Scripture in the 2 d. 7 th 9 th and 10 th Chapters of the Book of Judges doth comprize the Histories of many Years which it hath passed over in silence We are moreover to add the Years which Samuel Judged whose number we find not in Scripture and the Years also of Saul's Reign which are left out in the former Computation because by his History 't is not evident how many he Reigned indeed it is said in the 1 st Verse of the 13 th Chap. of the 1 st Book of Sam. that Saul Reigned two Years but that Text is maimed and we may from the History it self conclude his Reign was longer that the Text is defective no Man who hath but the least Knowledge of the Hebrew Tongue can doubt for it begins thus in the Latin Translation Annum natus erat Saul cum regnavit duos annos regnavit supra Israelem Which in our English Bible is thus render'd Saul Reigned one Year and when he had Reigned two Years c. but who sees not that the number of Years of Saul's Age when he began to Reign was omitted and that the time of his Reign was more then two Years any Man may gather from the History it self for in the 27 th Chap. of the same Book Verse the 7 th it is said that the time David dwelt in the Country of the Philistines was a full Year and four Months so that by this Calculation all things else which passed in Sauls Reign must happen in the space of eight Months which no Man can believe Iosephus in the end of his 6 th Book of Antiquities hath thus corrected the Text. Saul while Samuel lived Reigned eighteen Years and after Samuels Death two but the Story in the 13 th chap. doth in no wise agree with what went before for towards the end of the 7 th chap. v. 13. we are told that the Philistines were so subdued by the Israelites that they came no more into the Coasts of Israel and the Hand of the Lord was against the Philistines all the days of Samuel and yet in the foresaid 13 th Chapter 't is said that in Samuels Life time the Philistins invaded the Israelites and reduced them to so great Misery and Poverty that they wanted not only Arms to defend themselves but also Smiths to make so much as a Sword or a Spear that Man must take pains enough who made it his business so to reconcile all the Histories of the first Book of Samuel that they should not appear to be Written and put in order by one Historian but I return to what I proposed the Years of Sauls Reign ought to be added to the foregoing Computation now how many were the Years of the Israelites Anarchy the Scripture doth not mention my meaning is that the space of time is not certain wherein those things happened which are related from the 17 th Chapter of Iudges to the end of that Book so that no exact calculation can be made from the Histories themselves neither do they agree in any but differ very much so that it must be granted they were
them he saith here we know not what to answer more then we did namely that it was the Custom of the Talmudists to contradict the Masorites and therefore we have not sufficient Ground to conclude that of one Place there were never more then two readings yet I easily grant yea I believe that there are not now to be found more then two Readings of one place and that for two Reasons First because that from whence the variety of Readings proceeded could not occasion more then two for we have shew'd that the difference of Readings arose from the Similitude which was between some Letters and still the doubt was no more but this which of two Letters was to be written whether Bet or Kaf Jod or Vau Dalet or Res. Of which there was frequent use and therefore it often happen'd that the Sense was tollerable with either beside it was doubtful sometimes whether a Syllable was long or short whose quantity was to be determin'd by those Letters whose pronunciation was scarcely to be perceived and Lastly all marginal Notes were not dubious Readings for as we have already said many of them were put in for decency and modesty's sake and sometimes to explain Obsolete and Antiquated words The Second Reason why I perswade my self that more then two Readings cannot be found of one Place is because I believe the Antient Scribes met with very few Originals perhaps not above two or three In the Treatise of the Scribes chap. 6 th There is mention made but of three which they pretend were found in the Time of Esdras and boast that the Notes were put in by him however it were tho' they had three Original Copies we may with reason imagine that two of them might still agree in the same Place together but every body may justly wonder that only in three copies there should be found three divers Readings of one Place How it came to pass that after Esdras there should be so great a scarcity of copies can be no great wonder to any Man who will but read the first chapter of the first Book of Machabees or the Seventh Chapter of the Twelveth Book of Iosephus's Antiquities yea 't is a Miracle that after so great and continual a Persecution they should be able if we consider the story to keep those few they had We see then the Reasons why we no where meet with more then two dubious Readings so that it can be no argument at all to conclude that because there are no where more then two therefore the Bible in those noted places was not written right purposely to signify some Mistery The Second Objection which saith some things are so manifestly false written that no body can deny it and therefore those Errors ought to have been corrected rather in the Text then noted in the margent is of no great weight nor am I obliged to know what was the Reason they did not do it perhaps it was beeause they were so honest as to leave the Bible to posterity just as they found it in the few Originals they met with and thought fit to note the disagreement between the Original Copies rather as divers then dubious Readings nor have I called them dubious upon any other account but because I cannot tell which of the two ought to be preferr'd Lastly The Scribes beside these dubious readings by leaving a void space in the middle of Paragraphs have noted many defective places the precise number of which spaces the Masorites have observed to be twenty eight I know not whether they believe there is likewise some mistery in that number the Pharisees are very religious observers of this space there is an Example of one of them Gen. Chap. 4. v. 8. In the Latin Translation 't is thus written dixit Cain Habeli Fratri suo contigit dum erant in Campo ut Cain So that where we expected to hear what it was Cain said to his Brother there is only a void Space of which spaces the Scribes have left Twenty eight in many of which nothing would seem to be wanting if there had not been such a void space left CHAP. X. The rest of the Books of the Old Testament in like manner examined OF the two Books of Chronicles there is not much to be said worth a man's knowing nor any thing that is certain more than that they were written long after Esdras and perhaps after Iudas Maccabeus rebuilt the Temple for in the 9 th chap. of the first Book of Chron. the Historian tells us what Families in the time of Esdras first inhabited Ierusalem and in the 17 th verse of that Chapter speaks of the Porters whereof two are likewise named in the 19 th verse of the 11 th chapter of Nehemiah which is a plain proof that these Books were written after the City was rebuilt Concerning the Writer the Authority Doctrine and usefulness of the Books I can say nothing but I very much wonder they should be esteem'd Sacred and Canonical by those men who think the Book of Wisdom Tobit and others Apocriphal It is not my purpose to magnify their Authority seeing they are generally receiv'd for Canonical as they are I leave them The Psalms were collected and divided into five Books in the time of the Second Temple for the 88 th Psalm was by the testimony of Philo Iudaeus published when King Iehoiachim was kept a Prisoner at Babylon and the 89 th Psalm when he was set at liberty I believe Philo would not have said it had it not been the received Opinion of his time or had he not heard it from very credible persons I believe the Proverbs of Solomon were collected much about the same time or at least in the days of King Iosiah because it is said Prov. chap. 25. v. 1. These are the Pooverbs of Solomon which the men of Hezekiah King of Judah copied out But I cannot here forbear to take notice of the great boldness of the Rabbins who would have excluded this Book and that of Ecclesiastes out of the Sacred Canon which had been certainly done had they not met with some places which commend Moses Law 't is pity such things so sacred and excellent should lie at the mercy of such men we thank them for communicating them to us but 't is a great doubt whether they have been faithfully deliver'd to posterity which I will not here strictly examin but proceed to the Books of the Prophets Having seriously consider'd them I plainly perceive That the Prophesies contain'd in them were collected out of other Books they are not set down in the order wherein they were deliver'd nor written by the Prophets themselves neither are all recorded but such as here and there could be found out so that these Books are but meer fragments of the Prophets Isaiah began to prophesy in the time of Vzziah King of Iudah as the Writer of the Book of Isaiah himself testifies in the 1 st chap. and 1
some are more and others less in Nehemiah than they are in Ezra and amount in all to thirty one thousand eighty nine so that there is no doubt but that the errors as well in the Book of Ezra as of Nehemiah were in the particular numbers Commentators rack their Wits and Inventions to reconcile these apparent contradictions and while they adore the very Words and Letters of Scripture do nothing as we have already said but expose the Writers of the Bible to Contempt as if they knew not how to speak or put that which was spoken by them into any order yea they do nothing but make that part of Scripture which is plain obscure For if every Man should take a liberty of explaining Scripture as they do we could not be sure of the true sense of any part thereof I am perswaded those Commentators themselves tho' they with so much zeal excuse the Writers of the Old Testament would count any other Man a ridiculous Historian who should write as they have done and if they think him a Blasphemer who says the Scripture is in some places faulty what shall I say of those Men who bely the Scripture and so expose the holy Pen-men thereof as if they knew not how to speak and deny the plain and clear sense of Scripture What in it can be plainer than that Esdras and his fellow Priests in the second Chapter of that Book which is said to be his took a particular account of all that went up to Ierusalem seeing the number of them is set down who could not derive their Pedigree as well as theirs that could And what is more clear than that Nehemiah as appears by the 7 th chap. and 5 th verse of that Book only copy'd out the Register which Esdras had made Who ever makes any other Exposition thereof denies the true sense of Scripture and consequently the Scripture it self 'T is ridiculous Piety to pretend to rectify one place of Scripture by another when plain places are darkened by obscure and those that are right and true corrected and corrupted by those that are false and erroneous but God forbid I should call them Blasphemers who have no malicious intentions because there is no Man free from Error Beside the Errors which are in the particular numbers both of Esdras and Nehemiah's Genealogy there are divers in the names of the Families more in the very Pedigrees in the Histories and I fear likewise in the very Prophesies themselves for the Prophesie of Ieremy in the 22 th chap. against Iehoiachim which says He should be buried with the burial of an Ass drawn and cast forth beyond the Gates of Ierusalem doth not at all agree with the History of him in the last Chapter of the 2 d. Book of Kings no nor with what is related of him in the last Chapter of Ieremy especially in the last Verse neither do I see any reason why Ieremy should tell King Zedechiah that he should die in peace Ierem. chap. 34. v. 5. who was taken Captive and after he had seen his Children slain before his Face had his own Eyes put out If Prophesies may be interpreted according to events the names of those two Kings seem to be mistaken one for the other but that is too paridoxical to be maintain'd and I had rather leave the point under an impossibility of being determin'd seeing if there be any error in it it must be the fault of the Historian and not in the Original Copies from whence he wrote Of any other Errors I will take no particular notice seeing I cannot without troubling the Reader because they have been already noted by others Rabbi Solomon finding the manifest contradictions which are in the erroneous Genealogies doth in his Commentaries on the 8 th chap. of the first Book of Chronicles break out into these words Esdras whom he supposeth to have written the Chronicles called the Sons of Benjamin by wrong names and deriv'd his Pedigree otherwise than we find it in the Book of Genesis and describes the greatest part of the Cities of the Levites otherwise than Joshua did because he met with different Originals And a little after saith The Genealogy of Gibeon and others is twice and diversly repeated because Esdras found different Registers of each Genealogy and in copying them out follow'd those whereof the greater number did agree but when the number of differing Genealogies was equal he wrote after the Original of both So that it appears by Rabbi Solomon's own confession these Books were copied from uncertain and imperfect Originals The Commentators themselves many times do nothing more than shew the causes of the errors and I believe that no person of any sound Judgment can think that the Sacred Historians did write purposely to contradict themselves Perhaps it will be said I go about to overthrow the Scripture and give occasion to suspect that it is every where faulty but I have prov'd the contrary for I hereby vindicate the Scripture and provide against the adulterating and corrupting thereof in those places which are clear and true It doth not follow that because some places are faulty therefore all must be so because every Book is in some places false 't is no good ground to conclude it is no where true especially when the Stile of it is perspicuous and the meaning of the Author perfectly known So much for the Books of the Old Testament Now by what hath been said we may easily conclude that before the time of Iudas Macchâ—bâ—us no Books were esteemed Canonical but those which we now have from the Pharisees of the Second Temple who likewise instituted set forms of Prayer these Books being selected from many others and only by their Decree receiv'd into the Canon he therefore that will demonstrate the Authority of Holy Scripture is bound to prove the Authority of every particular Book the proving any one to be Divine is not enough to prove the Divinity of all unless it be granted that the Council of the Pharisees could not err which is impossible for any Man to make good the reason which inclines me to believe that none but the Pharisees chose the Books of the Old Testament and made them Sacred by Canon is because the last Chapter of Daniel declares That there shall be a Resurrection of the Dead which the Zadduces utterly deny'd Moreover in the Treatise of the Sabbath chap. 2. fol. 30. parag the 2 d Rabbi Iehuda says The learned in the Law endeavour'd to suppress the Book of Ecclesiastes because many expressions in it were contrary which observe to the Books of the Law of Moses but the reason why it was not suppress'd was because it begun and ended according to the Law A little after he saith They would also have conceal'd the Book of Proverbs and lastly in the first Chapter of the same Treatise fol. 13 th these are his words Truly I name the Man for kindness sake had it not been for