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 / translated out of Latin.

CHAP. V. The reason why Ceremonies were instituted? to what end? and tow hom the Belief of Scripture-Histories are necessary.?

IN the foregoing Chapter we have shewn, that the Divine Law, which makes Men happy, and teacheth the right way of Living, is Universal to all Mankind; and we have so derived it from Human Nature,

that it appears to be born with, and as it were engraved upon, the Mind and Heart of Man; but because Ceremonies, those at least which we find in the Old Te∣stament, were only instituted for the Iews; and so fitted to their Government, that for the most part, they might be observed in their Public Assemblies, tho' not by every Individual Person; it is manifest, that they did not belong to the Divine Law, nor contributed any thing to the making men happy or vertuous, but concerned on∣ly the Election of the Iews (that is by what we have proved in the third Chapter) the temporal happiness of the Body, and peace of their Government, and consequently could be of no longer use, than while their Government lasted. If those Ceremonies in the Old Testament, had any relation to God's Law, it was only because they were instituted by revelation, or upon revealed Principles; but because the most solid rea∣son prevails little with ordinary Church∣men, I will make use of Scripture, to shew upon what account, and in what manner, Ceremonies were useful to the Establish∣ment and Preservation of the Iewish Com∣mon-wealth. The Prophet Isaiah very plain∣ly declares, that by the Divine Law is meant, that Universal Law which consists in living uprightly, not in Ceremonies, Chap. 1st. v.

10. He calleth upon the People to hear the Law of God, but tells them in the follow∣ing Verses, that God hated their Sacrifices and Oblations, their New Moons, their Feasts, and their Sabbaths, and in the 16. and 17. Verses declares, the Law it self to be comprehended in a few Particulars; name∣ly in cleansing the Heart, in constantly do∣ing well, in relieving the Oppressed, and no less clear is that Place, in the 40th Psal. v. 7, 8. Sacrifice and Offering, thou didst not desire, mine Ears hast thou opened, burnt Offering and Sin Offering hast thou not required, Idelight to do thy Will O God, for thy Law is within my Heart: here David calls that the Law of God, which is written in his Heart or inward Parts, separated from Ceremonies, which not being in their own Nature good, are not written in our minds: beside these two Places, others may be found in Scripture, which testify the same thing, but there is no need of more Quotations. That Cere∣monies conduce not to our true Happiness, but respect only the temporary Prosperity of Government, appears likewise by the Scripture, which for the Observation of Ceremonies, promised only bodily Bene∣fits; but for keeping the Universal Divine Law true Felicity: In the Books common∣ly called the five Books of Moses, nothing is promised, but temporal Prosperity, namely,

Honour, Fame, Victory, Riches, Plea∣sures and Health; and altho' in those five Books, are contained beside Ceremonies, many things that are Moral, yet they are not there contained as Moral Doctrines, and Universal instructions common to all, but as Commands and Precepts, fitted to the particular Capacity, and Genius of the Iewish Nation, and such as concern'd the prosperous State of that Government: (for Example) Moses did not teach the Iews as a Doctor and Prophet, but com∣manded them as a Lawgiver and Prince, that they should not kill or steal; nor doth he prove this as Doctrine by Reason, but to his Commands adds Punishment, which according to the disposition of every Na∣tion, as we find by Experience, may and ought to vary, the Commandment of not committing Adultery, respected only the Prosperity of the Commonwealth and its Government, for had it been a Moral Do∣ctrine, which concern'd the Peace of the mind, as well as of the Commonwealth, and every particular Man's true felicity, it would have as much condemn'd the in∣ward concupiscence of the Heart, as the outward act of Lust, as Christ did Math. Chap. 5. v. 28. Whose Doctrines were Universal, and therefore the reward which Christ promised, were Spiritual and

not Corporal; for Christ was sent not to ordain Laws, and Establish Government, but only to Preach and Teach the Univer∣sal Divine Law: and hereby we under∣stand Christ did not Abrogate the Law of Moses, seeing he introduced no new Laws into the Iewish Commonwealth, but Preached only Moral Doctrines, which he distinguisht from the Laws of the Common∣wealth, because the Pharisees were so Ig∣norant, that they thought every one lived Righteously who kept Moses Law, which (as we have already said) concern'd only that Commonwealth, and served rather to compel, then instruct the Iews. But let us now return to other places of Scrip∣ture, which for the observing of Ceremonies, promise nothing but bodily benefits, and for the keeping of the Universal Divine Law, true beat tude. In this point, none of all the Prophets speaks so plainly as Isaiah, Chap. 58. for after Condemning Hy∣pocrisy, and commending Liberty and Charity towards themselves and their Neighbours, which are Vertues dictated to us by the Universal Divine Law, he saith, Verse the 8th. Then shall thy Light break out as the Morning, and thy Health shall spring forth speedily, thy Righteousness shall go be∣fore thee, the Glory of the Lord shall be thy reward. Afterwards he commends to them

the keeping of the Sabbath, and for their care in observing that, he promiseth, Verse the 24th. Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the Heritage of Jacob thy Father for the Mouth of the Lord hath spoken it: by which we plainly see, that the Prophet promised to the Practice of the Divine Na∣tural Law, a spiritual Reward, a sound Mind in a healthful Body, and the Glory of God after Death; but to the Obser∣vation of Ceremonies, nothing but the prosperous continuance of their Govern∣ment, and bodily Happiness, in the 24th. and 25th. Psalms, no mention is made of Ceremonies, but only of moral Duties, be∣cause those Psalms treat of nothing but true Happiness and Beatitude, tho' Para∣bolically propounded; for 'tis certain that Gods Holy Hill, his Tabernacles, and dwelling in them, with other Blessings men∣tioned in those Psalms, could not litterally signify the Mountain of Ierusalem, or the Tabernacle of Moses, for they were in∣habited by none but the Tribe of Levi, who Ministred in the Tabernacle and Tem∣ple. Moreover all those Sayings of Solo∣mon, cited in the preceding Chapter, con∣cerning the Excellency of Wisdom and Knowledge, promise true Felicity, because

they teach us to know and fear God, that the Iews after the destruction of their Go∣vernment, were not bound to the Obser∣vation and Practice of Ceremonies, is evi∣dent by the Prophet Ieremy, who foretel∣ling the approaching destruction of the City of Ierusalem, Chap. 9. v. 23, 24. de∣clares that none are acceptable to God, but they that know him, and understand that he exerciseth loving Kindness, Judg∣ment and Righteousness in the Earth, and that he will delight in none but those that know these things; as if the Prophet had said, that after the destruction of the City, God would for the future require nothing else of the Iews, but the Observation of the Natural Law, Obligatory to all Man∣kind. The New Testament likewise proves the same thing, for it teacheth only Moral Doctrines, and promiseth to the Practice of them the Kingdom of Heaven; the A∣postles, after the Gospel began to be Preach∣ed to Nations that were not obliged to the Laws of the Iewish Commonwealth, quite left off Ceremonies, and if the Pha∣risees after the destruction of their Go∣vernment, retained any, or the greatest part of them, it was more to oppose the Christians, then to please God; for after the sacking of the City, when the Iews were carried Captives into Babilon, and were

not (for ought we know) divided into Sects, they presently neglected Ceremonies, bid farewel to the whole Law of Moses, forgot the Laws of their own Country, as superfluous, and mixed themselves with the rest of the Nations, as appears out of Esdras and Nehemiah: therefore without doubt, the Iews after their Government was dissolved, were no more bound by Moses's Law, then they were before they became a Commonwealth, for while they lived among other Nations before their going out of Egypt, they had no peculiar Law, nor were obliged to any but the Na∣tural Law; observing also the Laws of the Country and the Nation where they lived, which were not repugnant to the Divine Natural Law; the Patriarchs in∣deed offer'd Sacrifices to God, but that was because they were from their Infancy accustomed so to do, it being the Practice of all Men from the time of Enoch to offer Sacrifices, to incite and testify their De∣votion: the Patriarchs therefore offered their Sacrifices, neither as Men Command∣ed by any Divine Precept, or Instructed by the Universal Law of Nature, but only be∣cause it was the Custom of that time, and if they did it by any Command, that Command was no other then that of the Commonwealth wherein they lived, and

which (as I have shewn in the 3d. Chapter where I spoke of Melchisedek) they were bound to obey.

Having justified my Opinion by Scrip∣ture-Authority, I will next from general Principles very briefly shew, why Ceremo∣nies were useful to Establish and Preserve the Iewish Commonwealth. Society is not on∣ly convenient, but absolutely necessary to living securely from the danger of Ene∣mies, and likewise for the quicker and more easy dispatch of human labour and business; for unless Men mutually assist one another, they must want both time and means (so far as 'tis possible) to preserve themselves; all Men are not equally fit for all things, nor is every one able to procure those things of which he singly stands in need; no individual Person hath time or strength enough to Plow, Sow, Reap, Grind, Bake, Boyl, Weave, Knit, and do very many other things necessary to sup∣port Life, not mentioning Arts and Siences, which perfect and make human nature happy; we see that those People who live Barbarously without any Policy, lead miserable bruitish lives, and do not come by those necessaries and sorry Houshold-stuff which they have, without helping one another; if Men were so constituted by Nature, that they would desire nothing

but what right reason dictates, Societies would need no Laws, and only to instruct Men in the precepts of Morality, would be sufficient to make them with a free and constant mind, do whatever should be for the public Good, but 'tis far otherwise with human Nature, all men indeed seek their own Good and Advantage, not accord∣ing to the Dictates of right Reason, but according to their own peculiar Lusts, and hurryed with the violence of their own Affections, without regard to any thing else, believe that to be good, which they ardently desire. This is the reason why no Society of Men can subsist without Go∣vernment, Force and Laws to moderate and restrain unbridled Passions and Affections: but down right compulsion is intollerable to human Nature, and therefore Seneca, the Tragedian says, Empires maintain'd by force last but a little while; mild Governments endure longest, what Men do out of fear they do against their Will, never consider∣ing the utility or necessity of what they do, but only take care to avoid capital Pu∣nishment; yea, they can hardly refrain from rejoycing at the losses and misfortunes of their Rulers, and tho' they themselves suf∣fer by it, cannot forbear wishing and do∣ing them all the mischief they are able; but above all things, Men are impatient of o∣beying,

and being govern'd by their equals; and lastly, nothing is more difficult than to deprive Men of that Liberty, which they once enjoy'd: From all which it follows, that all Societies, if it be possible, should be govern'd by their own general assem∣blies, that so no Body may be Subjected to his equal; but where the reins of Go∣vernment are in the hands of a few, or one single Person, there that single Person ought to have extraordinary qualifications above others, or at least, should endeavour to make the People think so, and in every government such Laws ought to be made, as are likely to incline Men to do their duty, not for fear of punishment but in hope of reward. Moreover, because o∣bedience consists in executing the com∣mands of those that rule, it follows, that in a Society where the ruling Power is in the Collective Body of the People, and Laws are made by general and common consent, there is no such thing as obedience, and tho' the Laws be increased or diminished, yet still the People remain free; because they are not Subject to the Authority of another, but Act by their own voluntary universal agreement and consent: but 'tis quite contrary, where a single Person governs; for there all are Subject to what∣ever he commands, so that unless the Peo∣ple

have been always educated under such absolute government, it will be very dif∣ficult for a Monarch, to make new Laws, or to take away any liberty from the Peo∣ple, which they have formerly enjoy'd.

These things being thus generally con∣sidered, we now come to the Common∣wealth of the Iews, who when they went first out of Egypt, were not obliged to the Laws of any other Nation, so that they might then constitute and enact what Laws and Statutes they pleased, and fix them∣selves and their government, in any part of the World they had a mind to possess; but being a stupid People, and by long servitude depraved in their understanding, they were unfit to make good and pru∣dent Laws, or to govern themselves by their own democratical Authority with∣out a Superior, the Power of governing was therefore to be put into the hands of a single Person, who was to command the rest, and compel them by force, who was likewise to prescribe and interpret Laws: This Power Moses easily obtain'd, because he excell'd all others in divine Vertue and Power, which Power he perswaded the People by many Testimonies Exod. chap. 14. v. 31. and chap. 19. v. 9. was given him by God, being thus qualify'd he made and prescribed Laws to the People, but took

special care, that the People might do their duty, not so much out of fear, as of their own free will, which he did upon two considerations; First, because the Peoples obstinate and Rebellious Nature, would not endure continual compulsion. Secondly, because there was an approaching War, which was like to succeed better by encouraging, then by threatning the Sol∣diers, every one endeavoring by his valor rather to get Reputation, then avoid Punishment: for this reason also, Moses by Gods command, introduced Religion into the Common-wealth, that Devotion, more then fear, might incline them to obedi∣ence. Lastly, he obliged them by many benefits, which he promised they should receive from Heaven. The Laws which he establisht were not very severe, as will appear to any Man that considers, how many circumstances were required to the condemning of any offender; that the Peo∣ple who could not govern themselves, might absolutely depend upon the verbal com∣mands of the supream Magistrate, he did not permit them being accustomed to Bon∣dage, to do any thing of their own accord; but whatever they did, was to be done according to the prescript of the Law; no Man could at his own Pleasure, Plow, Sow, or Reap; no Man could eat what he

pleased, nor could he cloth himself, shave his Head and Beard, or make merry, but according to certain Rules set down in the Law; nor was this all, for they were to have upon the Posts of their Doors, upon their Hands and their Fore-heads, certain Signs which were to put them in conti∣nual mind of their obedience: the end and design then of Ceremonies, was that the People might do nothing by their own will and determination, but only by the com∣mand of another, and by continual Action and meditation confess, they were not Masters of themselves, but wholly Sub∣jected to the will of another, by all which 'tis evident, that Ceremonies conduce no∣thing to true felicity, and that those of the Old Testament, yea the whole Law of Moses, concerned only the government of the Iews, and consequently had respect to nothing more then Bodily conveniences; as for Christian Ceremonies, namely Bap∣tism, the Lords Supper, Holy-days, pub∣lic Forms of Prayer, or any others common to Christianity; if they were ever institu∣ted by Christ, or his Apostles, (which doth not clearly appear) they were only ap∣pointed as marks and signs of the Universal Church, but not as things that contain any Sanctity in themselves, or contribute any thing to eternal happiness, and therefore

being ordain'd, not in reference to govern∣ment, but only in respect to mutual Soci∣ety, he that liveth alone, or he that liveth under a government where the Christian Religion is forbidden, is not oblig'd to the Observation of these Ceremonies, and yet may live happily; an example whereof we have in the Kingdom of Iapan, where the Hollanders by the command of their East-India Company, abstain from all outward Worship, and that their so doing is justi∣fiable, I think is not difficult to prove from the Fundamental Principles of the New Testament. But I hasten to the Second par∣ticular which I purposed to treat of in this Chapter, namely, why believing the Histories contained in Scripture is neces∣sary, and to find out this by Natural rea∣son, I thus proceed.

Whoever will perswade, or disswade Men to, or from, any thing, which is not in, or by it self known; must deduce that thing from Principles generally granted and allowed, and must convince those Men either by reason or experience, that is, by things which Men by their Sences know to have happen'd in Nature, or else by maxims which the understanding can nei∣ther doubt or deny; but unless experience be such as is clearly and distinctly under∣stood, tho' it may convince a Man, yet it

cannot equally affect the understanding, and disperse the Clouds thereof, as will that which is proved by intellectual Prin∣ciples (that is) orderly deduced from No∣tions certain and intelligible, especially if the question be of any thing that is meerly Spiritual, and falls not under sense: but because to prove things only by intellectu∣al Propositions, requires a long Chain of Notions, much Circumspection, Sharpness of Wit, and great Temper, all which are seldom found together; therefore Men had rather be taught by experience, then put themselves to the trouble of linking together all their perceptions deduced from a few maxims: so that he that would teach a whole Nation, I need not say all mankind any particular doctrine, and would be clearly understood in all things by all Men, he must confirm his Doctrine by experience, and must accomodate his reasons and the definitions of what he teacheth, to the ca∣pacity of the vulgar, who make up the greatest part of Mankind, and must not think of giving such definitions as he thinks fittest, for tying his reasons together, be∣cause he would then write only to the Learned, and would be understood but by a very few. Seeing then the Scripture was revealed first, for the use and instruction of a whole Nation, and afterwards of all

Mankind; it was absolutely necessary, that the things therein contain'd, should be suited to the capacity of the common Peo∣ple, and confirm'd only by experience: to make my meaning yet more clear, I say that all things taught in Scripture, which are only Speculative, are cheifly these. First, that there is a God, or a being which made all things, and by in∣finite wisdom governeth and sustaineth all things, who taketh great care of Mankind, and particularly of those that live honestly and Religiously; but for those that live wickedly, he separates them from the good, and afflicts them with greivous Punish∣ments. But all those things the Scripture confirms only by experience, namely by the Histories which it recites, nor doth it plainly define any of these things, but fit∣eth all its reasonings and expressions, ac∣cording to the capacity and understand∣ing of the vulgar, and tho' experience can give a Man no true and plain know∣ledge of things, nor teach a Man what God is, in what manner he orders and upholdeth all things, or how he takes care of Mankind, yet it gives Men so much light and knowledge, as is suffici∣cient to Imprint in their Minds Piety and Obedience. So that now I think 'tis very plain, to what Persons and for what rea∣sons,

the belief of Scripture Histories is ne∣cessary, that is to the common People, by whom things cannot be clearly and distinct∣ly understood; and whoever denies these Histories, because he neither believes the being or Providence of God, is impious; but he that is ignorant of these Histories, and yet by natural reason concludes there is a God who made and preserveth all things, if he live a vertuous life, that Man is blest, yea more blessed then the vulgar, because beside the Truth of his Opinions, he hath a clear and distinct understanding. Lastly, he that is ignorant of Scripture Hi∣story, and knows nothing of God by the light of natural reason, if he be not impi∣ous and obstinate, yet he may well be ac∣counted a Beast rather then a Man, and to have no Gift of God in him: but 'tis to be observed, that when we say the know∣ledge of Scripture History is very necessary for the common People, I do not mean all the Histories contain'd in the Bible, but on∣ly the cheif; and those that give the clear∣est Evidence of the before mentioned Doctrins, and have the greatest influence upon the minds of Men; for if all the Hi∣stories in the Scripture, were absolutely necessary to prove its Doctrine, and no conclusion could be made but from the consideration of all the Histories together

contain'd in it, then the demonstration and proof of its Doctrine, would not only exceed the capacity of the vulgar, but the understanding of all Mankind; for who could possibly retain and comprehend so great a Number of Histories, and so many circumstances and parts of Doctrine, as might be collected from so many and different Histories; truly I cannot be per∣swaded that those Men, who left us the Scripture as we now have it, abounded with so much Wit, as to be able to find out such a demonstration of its Doctrine; much less do I believe, that the Doctrine of the Scripture could not have been under∣stood, unless we had been told of Isaacs strivings about the digging of Wells, of Achitophels, Council to Absalon, and the Civil Wars between the Children of Iudah and Israel, with other Chronicles of like kind; or that the Iews who lived in the time of Moses, were not so capable of un∣derstanding the Doctrine of Scripture by Histories, as were the Iews who lived in the time of Esdras, of which more here∣after, the common People are there∣fore obliged to know only those Histories, which stir up their minds to Devotion, Piety and Obedience, but they are not competent Judges of those Histories, because they are more pleased with the narrations and the

unexpected events of things, then with the Doctrine it self; and for this reason beside the reading of Histories, they need Pa∣stors and Ministers in the Church, to in∣struct their weak understanding. But not to digress from what we principally design'd to prove, we conclude that the belief of Histories whatever they be, doth not be∣long to the Divine Law, nor doth of it self make Men happy or blessed, nor are Histories profitable, except it be in point of Doctrine, which is the only thing that makes some Histories therefore contain'd in the Old and New Testament, excel those that are profane and common, and Scrip∣ture Histories mutually compared, are more excellent one then another, for sound and wholsom Doctrine. He then that reads Scripture Histories, and in all things gives intire credit to them, yet if he follow not their Doctrine and amend his Life, it is all one with him, as if he read the Alcho∣ran, a Comedy, or any vulgar History; but as we have already said, he that never heard of Scripture, if his Opinions be true, and his Life righteous, he is truly blessed, and the Spirit of Christ is in him: but the Iews are of a contrary Opinion, for they say, let a Mans Opinions be never so Or∣thodox, and his Life never so vertuous, yet if he be guided only by natural Light, and

not by the Doctrins which are Prophetically revealed to Moses, he can never be blessed and happy, which Rabbi Maimonides bold∣ly affirms in his Eighth Chapter and Second Law concerning Kings. He that receiveth the Seven Commandments and diligently performeth them, is one of the Pious a∣mong the Nations, and Heir of the World to come (that is) if he receive and Practise them, because God in his Law commanded and revealed them by Moses, and because those precepts were also given to the Sons of Noah: but if he Practise them by the guidance and dictates of na∣tural reason, he is none of us, nor is he to be thought one of the Pious and Learned of the Nations. It was an opinion among the Iews, that God gave to Noah seven Commandments, and that all Nations were obliged to observe only those seven; but that God gave many more Commandments to the Iews, that he might make them much happier then other Nations. Rabbi Ioseph the Son of Shem Tob in his Book cal∣led Kbod Elohim, or the Glory of God, likewise saith, that tho' Aristotle (whose Book of Ethicks was in his opinion the best that ever was written) had omitted no∣thing which belonged to that Subject, and he himself had diligently Practised all he Writ, yet he could not be saved, because

he embraced those Doctrins he taught, as the dictates of reason, and not as divine and Prophetical Revelations. But these conceits are meer Fopperys, grounded nei∣ther upon reason or Scripture, and need no more confutation, then doth the opini∣on of some Men, who maintain that by natural light and reason, we cannot know any thing belonging to Salvation, a Tenet that cannot be rationally prov'd, by Men who do not allow themselves any reason but what is corrupted and depraved, and if they boast of any thing above reason, 'tis meer Folly and far beneath reason, as suf∣ficiently appears by their manner of living: so that of this we need say no more, I will only add this, that no Man can be known but by his works, and therefore they that abound in the Fruits of Love, joy, peace, long suffering, Gentleness, Goodness, Faith, Meekness, Temperance, &c. against whom saith Paul (Galat. chap. 5. v. 22.) there is no Law, whether they be taught by rea∣son or Scripture, they are certainly taught of God, and are truly blessed.