THE THIRD PART
The Word Of God Delivered By Prophets Is
The Main Principle Of Christian Politiques
OF THE PRINCIPLES OF CHRISTIAN POLITIQUES
I have derived the Rights of Soveraigne Power, and the duty of
Subjects hitherto, from the Principles of Nature onely; such as
Experience has found true, or Consent (concerning the use of words)
has made so; that is to say, from the nature of Men, known to us
by Experience, and from Definitions (of such words as are Essentiall
to all Politicall reasoning) universally agreed on. But in that I
am next to handle, which is the Nature and Rights of a CHRISTIAN
COMMON-WEALTH, whereof there dependeth much upon Supernaturall
Revelations of the Will of God; the ground of my Discourse must be,
not only the Naturall Word of God, but also the Propheticall.
Neverthelesse, we are not to renounce our Senses, and Experience;
nor (that which is the undoubted Word of God) our naturall Reason.
For they are the talents which he hath put into our hands to negotiate,
till the coming again of our blessed Saviour; and therefore not to be
folded up in the Napkin of an Implicate Faith, but employed in the
purchase of Justice, Peace, and true Religion, For though there be
many things in Gods Word above Reason; that is to say, which cannot
by naturall reason be either demonstrated, or confuted; yet there is
nothing contrary to it; but when it seemeth so, the fault is either
in our unskilfull Interpretation, or erroneous Ratiocination.
Therefore, when any thing therein written is too hard for
our examination, wee are bidden to captivate our understanding
to the Words; and not to labour in sifting out a Philosophicall truth
by Logick, of such mysteries as are not comprehensible, nor fall under
any rule of naturall science. For it is with the mysteries of
our Religion, as with wholsome pills for the sick, which swallowed
whole, have the vertue to cure; but chewed, are for the most part
cast up again without effect.
What It Is To Captivate The Understanding
But by the Captivity of our Understanding, is not meant a Submission
of the Intellectual faculty, to the Opinion of any other man; but of
the Will to Obedience, where obedience is due. For Sense, Memory,
Understanding, Reason, and Opinion are not in our power to change;
but alwaies, and necessarily such, as the things we see, hear,
and consider suggest unto us; and therefore are not effects of our Will,
but our Will of them. We then Captivate our Understanding and Reason,
when we forbear contradiction; when we so speak, as (by lawfull
Authority) we are commanded; and when we live accordingly; which in sum,
is Trust, and Faith reposed in him that speaketh, though the mind
be incapable of any Notion at all from the words spoken.
How God Speaketh To Men
When God speaketh to man, it must be either immediately; or by mediation
of another man, to whom he had formerly spoken by himself immediately.
How God speaketh to a man immediately, may be understood by
those well enough, to whom he hath so spoken; but how the same
should be understood by another, is hard, if not impossible to know.
For if a man pretend to me, that God hath spoken to him supernaturally,
and immediately, and I make doubt of it, I cannot easily perceive
what argument he can produce, to oblige me to beleeve it. It is true,
that if he be my Soveraign, he may oblige me to obedience, so, as not
by act or word to declare I beleeve him not; but not to think any
otherwise then my reason perswades me. But if one that hath not such
authority over me, shall pretend the same, there is nothing that
exacteth either beleefe, or obedience.
For to say that God hath spoken to him in the Holy Scripture,
is not to say God hath spoken to him immediately, but by mediation
of the Prophets, or of the Apostles, or of the Church, in such manner
as he speaks to all other Christian men. To say he hath spoken
to him in a Dream, is no more than to say he dreamed that God
spake to him; which is not of force to win beleef from any man,
that knows dreams are for the most part naturall, and may proceed
from former thoughts; and such dreams as that, from selfe conceit,
and foolish arrogance, and false opinion of a mans own godlinesse,
or other vertue, by which he thinks he hath merited the favour
of extraordinary Revelation. To say he hath seen a Vision, or heard
a Voice, is to say, that he hath dreamed between sleeping and waking:
for in such manner a man doth many times naturally take his dream
for a vision, as not having well observed his own slumbering.
To say he speaks by supernaturall Inspiration, is to say he finds
an ardent desire to speak, or some strong opinion of himself,
for which he can alledge no naturall and sufficient reason.
So that though God Almighty can speak to a man, by Dreams, Visions,
Voice, and Inspiration; yet he obliges no man to beleeve he hath
so done to him that pretends it; who (being a man), may erre,
and (which is more) may lie.
By What Marks Prophets Are Known
How then can he, to whom God hath never revealed his Wil immediately
(saving by the way of natural reason) know when he is to obey,
or not to obey his Word, delivered by him, that sayes he is a Prophet?
(1 Kings 22) Of 400 Prophets, of whom the K. of Israel asked counsel,
concerning the warre he made against Ramoth Gilead, only Micaiah
was a true one.(1 Kings 13) The Prophet that was sent to prophecy
against the Altar set up by Jeroboam, though a true Prophet,
and that by two miracles done in his presence appears to be
a Prophet sent from God, was yet deceived by another old Prophet,
that perswaded him as from the mouth of God, to eat and drink with him.
If one Prophet deceive another, what certainty is there of knowing the
will of God, by other way than that of Reason? To which I answer out of
the Holy Scripture, that there be two marks, by which together,
not asunder, a true Prophet is to be known. One is the doing
of miracles; the other is the not teaching any other Religion than
that which is already established. Asunder (I say) neither of these
is sufficient. (Deut. 13 v. 1,2,3,4,5 ) "If a Prophet rise amongst you,
or a Dreamer of dreams, and shall pretend the doing of a miracle,
and the miracle come to passe; if he say, Let us follow strange Gods,
which thou hast not known, thou shalt not hearken to him, &c.
But that Prophet and Dreamer of dreams shall be put to death,
because he hath spoken to you to Revolt from the Lord your God."
In which words two things are to be observed, First, that God wil
not have miracles alone serve for arguments, to approve the
Prophets calling; but (as it is in the third verse) for an
experiment of the constancy of our adherence to himself. For the
works of the Egyptian Sorcerers, though not so great as those of Moses,
yet were great miracles. Secondly, that how great soever the miracle be,
yet if it tend to stir up revolt against the King, or him that governeth
by the Kings authority, he that doth such miracle, is not to be
considered otherwise than as sent to make triall of their allegiance.
For these words, "revolt from the Lord your God," are in this place
equivalent to "revolt from your King." For they had made God their
King by pact at the foot of Mount Sinai; who ruled them by Moses only;
for he only spake with God, and from time to time declared Gods
Commandements to the people. In like manner, after our Saviour Christ
had made his Disciples acknowledge him for the Messiah, (that is to say,
for Gods anointed, whom the nation of the Jews daily expected for
their King, but refused when he came,) he omitted not to advertise
them of the danger of miracles. "There shall arise," (saith he)
"false Christs, and false Prophets, and shall doe great wonders
and miracles, even to the seducing (if it were possible) of the
very Elect." (Mat. 24. 24) By which it appears, that false Prophets
may have the power of miracles; yet are wee not to take their doctrin
for Gods Word. St. Paul says further to the Galatians, that
"if himself, or an Angell from heaven preach another Gospel to them,
than he had preached, let him be accursed." (Gal. 1. 8) That Gospel was,
that Christ was King; so that all preaching against the power
of the King received, in consequence to these words, is by
St. Paul accursed. For his speech is addressed to those,
who by his preaching had already received Jesus for the Christ,
that is to say, for King of the Jews.
The Marks Of A Prophet In The Old Law, Miracles,
And Doctrine Conformable To The Law
And as Miracles, without preaching that Doctrine which God
hath established; so preaching the true Doctrine, without the
doing of Miracles, is an unsufficient argument of immediate Revelation.
For if a man that teacheth not false Doctrine, should pretend to
bee a Prophet without shewing any Miracle, he is never the more
to bee regarded for his pretence, as is evident by Deut. 18. v. 21, 22.
"If thou say in thy heart, How shall we know that the Word
(of the Prophet) is not that which the Lord hath spoken.
When the Prophet shall have spoken in the name of the Lord,
that which shall not come to passe, that's the word which
the Lord hath not spoken, but the Prophet has spoken it out of
the pride of his own heart, fear him not." But a man may here
again ask, When the Prophet hath foretold a thing, how shal we know
whether it will come to passe or not? For he may foretel it as
a thing to arrive after a certain long time, longer then the time
of mans life; or indefinitely, that it will come to passe one
time or other: in which case this mark of a Prophet is unusefull;
and therefore the miracles that oblige us to beleeve a Prophet,
ought to be confirmed by an immediate, or a not long deferr'd event.
So that it is manifest, that the teaching of the Religion which God
hath established, and the showing of a present Miracle, joined together,
were the only marks whereby the Scripture would have a true Prophet,
that is to say immediate Revelation to be acknowledged; neither of them
being singly sufficient to oblige any other man to regard what he saith.
Miracles Ceasing, Prophets Cease,
And The Scripture Supplies Their Place
Seeing therefore Miracles now cease, we have no sign left, whereby
to acknowledge the pretended Revelations, or Inspirations of any
private man; nor obligation to give ear to any Doctrine, farther than
it is conformable to the Holy Scriptures, which since the time
of our Saviour, supply the want of all other Prophecy; and from which,
by wise and careful ratiocination, all rules and precepts necessary
to the knowledge of our duty both to God and man, without Enthusiasme,
or supernaturall Inspiration, may easily be deduced. And this Scripture
is it, out of which I am to take the Principles of my Discourse,
concerning the Rights of those that are the Supream Govenors on earth,
of Christian Common-wealths; and of the duty of Christian Subjects
towards their Soveraigns. And to that end, I shall speak in the
next Chapter, or the Books, Writers, Scope and Authority of the Bible.