Now，inasmuchastheirelectionhasregardtotruevirtue，itisnottobethoughtthatitwaspromisedtotheJewsalonetotheexclusionofothers，butwemustevidentlybelievethatthetrueGentileprophetsandeverynation，aswehaveshown，possessedsuchpromisedthesametothefaithfuloftheirownpeople，whoweretherebycomforted。96WhereforethiseternalcovenantoftheknowledgeofGodandloveisuniversal，asisclear，moreover，fromZeph。iii:10，11:nodifferenceinthisrespectcanbeadmittedbetweenJewandGentile，nordidtheformerenjoyanyspecialelectionbeyondthatwhichwehavepointedout。
97Whentheprophets，inspeakingofthiselectionwhichregardsonlytruevirtue，mixedupmuchconcerningsacrificesandceremonies，andtherebuildingofthetempleandcity，theywishedbysuchfigurativeexpressions，afterthemannerandnatureofprophecy，toexpoundmattersspiritual，soasatthesametimetoshowtotheJews，whoseprophetstheywere，thetruerestorationofthestateandofthetempletobeexpectedaboutthetimeofCyrus。
98Atthepresenttime，therefore，thereisabsolutelynothingwhichtheJewscanarrogatetothemselvesbeyondotherpeople。
99Astotheircontinuancesolongafterdispersionandthelossofempire，thereisnothingmarvellousinit，fortheysoseparatedthemselvesfromeveryothernationastodrawdownuponthemselvesuniversalhate，notonlybytheiroutwardrites，ritesconflictingwiththoseofothernations，butalsobythesignofcircumcisionwhichtheymostscrupulouslyobserve。
100ThattheyhavebeenpreservedingreatmeasurebyGentilehatred，experiencedemonstrates。101WhenthekingofSpainformerlycompelledtheJewstoembracetheStatereligionortogointoexile，alargenumberofJewsacceptedCatholicism。102Now，astheserenegadeswereadmittedtoallthenativeprivilegesofSpaniards，anddeemedworthyoffillingallhonourableoffices，itcametopassthattheystraightwaybecamesointermingledwiththeSpaniardsastoleaveofthemselvesnorelicorremembrance。103ButexactlytheoppositehappenedtothosewhomthekingofPortugalcompelledtobecomeChristians，fortheyalways，thoughconverted，livedapart，inasmuchastheywereconsideredunworthyofanycivichonours。
104Thesignofcircumcisionis，asIthink，soimportant，thatIcouldpersuademyselfthatitalonewouldpreservethenationforever。105Nay，Iwouldgosofarastobelievethatifthefoundationsoftheirreligionhavenotemasculatedtheirmindstheymayeven，ifoccasionoffers，sochangeablearehumanaffairs，raiseuptheirempireafresh，andthatGodmayasecondtimeelectthem。
106OfsuchapossibilitywehaveaveryfamousexampleintheChinese。
107They，too，havesomedistinctivemarkontheirheadswhichtheymostscrupulouslyobserve，andbywhichtheykeepthemselvesapartfromeveryoneelse，andhavethuskeptthemselvesduringsomanythousandyearsthattheyfarsurpassallothernationsinantiquity。108Theyhavenotalwaysretainedempire，buttheyhaverecovereditwhenlost，anddoubtlesswilldosoagainafterthespiritoftheTartarsbecomesrelaxedthroughtheluxuryofrichesandpride。
109Lastly，ifanyonewishestomaintainthattheJews，fromthisorfromanyothercause，havebeenchosenbyGodforever，Iwillnotgainsayhimifhewilladmitthatthischoice，whethertemporaryoreternal，hasnoregard，insofarasitispeculiartotheJews，toaughtbutdominionandphysicaladvantagesforbysuchalonecanonenationbedistinguishedfromanother，whereasinregardtointellectandtruevirtue，everynationisonaparwiththerest，andGodhasnotintheserespectschosenonepeopleratherthananother。
CHAPTERIV-OFTHEDIVINELAW。
1Thewordlaw，takenintheabstract，meansthatbywhichanindividual，orallthings，orasmanythingsasbelongtoaparticularspecies，actinoneandthesamefixedanddefinitemanner，whichmannerdependseitheronnaturalnecessityoronhumandecree。2Alawwhichdependsonnaturalnecessityisonewhichnecessarilyfollowsfromthenature，orfromthedefinitionofthethinginquestion；alawwhichdependsonhumandecree，andwhichismorecorrectlycalledanordinance，isonewhichmenhavelaiddownforthemselvesandothersinordertolivemoresafelyorconveniently，orfromsomesimilarreason。
3Forexample，thelawthatallbodiesimpingingonlesserbodies，loseasmuchoftheirownmotionastheycommunicatetothelatterisauniversallawofallbodies，anddependsonnaturalnecessity。4So，too，thelawthatamaninrememberingonething，straightwayremembersanothereitherlikeit，orwhichhehadperceivedsimultaneouslywithit，isalawwhichnecessarilyfollowsfromthenatureofman。5Butthelawthatmenmustyield，orbecompelledtoyield，somewhatoftheirnaturalright，andthattheybindthemselvestoliveinacertainway，dependsonhumandecree。6
Now，thoughIfreelyadmitthatallthingsarepredeterminedbyuniversalnaturallawstoexistandoperateinagiven，fixed，anddefinitemanner，IstillassertthatthelawsIhavejustmentioneddependonhumandecree。
1。7Becauseman，insofarasheisapartofnature，constitutesapartofthepowerofnature。8Whatever，therefore，followsnecessarilyfromthenecessityofhumannaturethatis，fromnatureherself，insofarasweconceiveofherasactingthroughmanfollows，eventhoughitbenecessarily，fromhumanpower。9Hencethesanctionofsuchlawsmayverywellbesaidtodependonman'sdecree，foritprincipallydependsonthepowerofthehumanmind；sothatthehumanmindinrespecttoitsperceptionofthingsastrueandfalse，canreadilybeconceivedaswithoutsuchlaws，butnotwithoutnecessarylawaswehavejustdefinedit。
2。10Ihavestatedthattheselawsdependonhumandecreebecauseitiswelltodefineandexplainthingsbytheirproximatecauses。11Thegeneralconsiderationoffateandtheconcatenationofcauseswouldaidusverylittleinformingandarrangingourideasconcerningparticularquestions。12Letusaddthatastotheactualcoordinationandconcatenationofthings，thatishowthingsareordainedandlinkedtogether，weareobviouslyignorant；therefore，itismoreprofitableforrightliving，nay，itisnecessaryforustoconsiderthingsascontingent。
13Somuchaboutlawintheabstract。
14Nowthewordlawseemstobeonlyappliedtonaturalphenomenabyanalogy，andiscommonlytakentosignifyacommandwhichmencaneitherobeyorneglect，inasmuchasitrestrainshumannaturewithincertainoriginallyexceededlimits，andthereforelaysdownnorulebeyondhumanstrength。15Thusitisexpedienttodefinelawmoreparticularlyasaplanoflifelaiddownbymanforhimselforotherswithacertainobject。
16However，asthetrueobjectoflegislationisonlyperceivedbyafew，andmostmenarealmostincapableofgraspingit，thoughtheyliveunderitsconditions，legislators，withaviewtoexactinggeneralobedience，havewiselyputforwardanotherobject，verydifferentfromthatwhichnecessarilyfollowsfromthenatureoflaw:theypromisetotheobserversofthelawthatwhichthemasseschieflydesire，andthreatenitsviolatorswiththatwhichtheychieflyfear:thusendeavouringtorestrainthemasses，asfarasmaybe，likeahorsewithacurb；whenceitfollowsthatthewordlawischieflyappliedtothemodesoflifeenjoinedonmenbytheswayofothers；hencethosewhoobeythelawaresaidtoliveunderitandtobeundercompulsion。17Intruth，amanwhorenderseveryonetheirduebecausehefearsthegallows，actsundertheswayandcompulsionofothers，andcannotbecalledjust。18Butamanwhodoesthesamefromaknowledgeofthetruereasonforlawsandtheirnecessity，actsfromafirmpurposeandofhisownaccord，andisthereforeproperlycalledjust。19This，I
takeit，isPaul'smeaningwhenhesays，thatthosewholiveunderthelawcannotbejustifiedthroughthelaw，forjustice，ascommonlydefined，istheconstantandperpetualwilltorendereverymanhisdue。20ThusSolomonsaysProv。xxi:15，"Itisajoytothejusttodojudgment，"butthewickedfear。
21Law，then，beingaplanoflivingwhichmenhaveforacertainobjectlaiddownforthemselvesorothers，may，asitseems，bedividedintohumanlawandDivinelaw。{Butbothareoppositesidesofthesamecoin}
22ByhumanlawImeanaplanoflivingwhichservesonlytorenderlifeandthestatesecure。23ByDivinelawImeanthatwhichonlyregardsthehighestgood，inotherwords，thetrueknowledgeofGodandlove。
24IcallthislawDivinebecauseofthenatureofthehighestgood，whichIwillhereshortlyexplainasclearlyasIcan。
25Inasmuchastheintellectisthebestpartofourbeing，itisevidentthatweshouldmakeeveryefforttoperfectitasfaraspossibleifwedesiretosearchforwhatisreallyprofitabletous。26Forinintellectualperfectionthehighestgoodshouldconsist。27Now，sinceallourknowledge，andthecertaintywhichremoveseverydoubt，dependsolelyontheknowledgeofGod；-firstly，becausewithoutGodnothingcanexistorbeconceived；secondly，becausesolongaswehavenoclearanddistinctideaofGodwemayremaininuniversaldoubt-itfollowsthatourhighestgoodandperfectionalsodependsolelyontheknowledgeofGod。28Further，sincewithoutGodnothingcanexistorbeconceived，itisevidentthatallnaturalphenomenainvolveandexpresstheconceptionofGodasfarastheiressenceandperfectionextend，sothatwehavegreaterandmoreperfectknowledgeofGodinproportiontoourknowledgeofnaturalphenomena:
converselysincetheknowledgeofaneffectthroughitscauseisthesamethingastheknowledgeofaparticularpropertyofacausethegreaterourknowledgeofnaturalphenomena，themoreperfectisourknowledgeoftheessenceofGodwhichisthecauseofallthings。29So，then，ourhighestgoodnotonlydependsontheknowledgeofGod，butwhollyconsiststherein；anditfurtherfollowsthatmanisperfectorthereverseinproportiontothenatureandperfectionoftheobjectofhisspecialdesire；
hencethemostperfectandthechiefsharerinthehighestblessednessishewhoprizesaboveallelse，andtakesespecialdelightin，theintellectualknowledgeofGod，themostperfectBeing。
30Hither，then，ourhighestgoodandourhighestblessednessaim-
namely，totheknowledgeandloveofGod；thereforethemeansdemandedbythisaimofallhumanactions，thatis，byGodinsofarastheideaofhimisinus，maybecalledthecommandsofGod，becausetheyproceed，asitwere，fromGodHimself，inasmuchasHeexistsinourminds，andtheplanoflifewhichhasregardtothisaimmaybefitlycalledthelawofGod。
31Thenatureofthemeans，andtheplanoflifewhichthisaimdemands，howthefoundationsofthebeststatesfollowitslines，andhowmen'slifeisconducted，arequestionspertainingtogeneralethics。32HereIonlyproceedtotreatoftheDivinelawinaparticularapplication。
33AstheloveofGodisman'shighesthappinessandblessedness，andtheultimateendandaimofallhumanactions，itfollowsthathealonelivesbytheDivinelawwholovesGodnotfromfearofpunishment，orfromloveofanyotherobject，suchassensualpleasure，fame，orthelike；butsolelybecausehehasknowledgeofGod，orisconvincedthattheknowledgeandloveofGodisthehighestgood。34Thesumandchiefprecept，then，oftheDivinelawistoloveGodasthehighestgood，namely，aswehavesaid，notfromfearofanypainsandpenalties，orfromtheloveofanyotherobjectinwhichwedesiretotakepleasure。35TheideaofGodlaysdowntherulethatGodisourhighestgood-inotherwords，thattheknowledgeandloveofGodistheultimateaimtowhichallouractionsshouldbedirected。36Theworldlingcannotunderstandthesethings，theyappearfoolishnesstohim。becausehehastoomeageraknowledgeofGod，andalsobecauseinthishighestgoodhecandiscovernothingwhichhecanhandleoreat，orwhichaffectsthefleshlyappetiteswhereinhechieflydelights，foritconsistssolelyinthoughtandthepurereason。37They，ontheotherhand，whoknowthattheypossessnogreatergiftthanintellectandsoundreason，willdoubtlessacceptwhatIhavesaidwithoutquestion。
38WehavenowexplainedthatwhereintheDivinelawchieflyconsists，andwhatarehumanlaws，namely，allthosewhichhaveadifferentaimunlesstheyhavebeenratifiedbyrevelation，forinthisrespectalsothingsarereferredtoGodaswehaveshownaboveandinthissensethelawofMoses，althoughitwasnotuniversal，butentirelyadaptedtothedispositionandparticularpreservationofasinglepeople，mayyetbecalledalawofGodorDivinelaw，inasmuchaswebelievethatitwasratifiedbypropheticinsight。39IfweconsiderthenatureofnaturalDivinelawaswehavejustexplainedit，weshallsee:
40I-Thatitisuniversalorcommontoallmen，forwehavededuceditfromuniversalhumannature。
41II。Thatitdoesnotdependonthetruthofanyhistoricalnarrativewhatsoever，forinasmuchasthisnaturalDivinelawiscomprehendedsolelybytheconsiderationofhumannature，itisplainthatwecanconceiveitasexistingaswellinAdamasinanyotherman，aswellinamanlivingamonghisfellows，asinamanwholivesbyhimself。
42Thetruthofahistoricalnarrative，howeverassured，cannotgiveustheknowledgenorconsequentlytheloveofGod，forloveofGodspringsfromknowledgeofHim，andknowledgeofHimshouldbederivedfromgeneralideas，inthemselvescertainandknown，sothatthetruthofahistoricalnarrativeisveryfarfrombeinganecessaryrequisiteforourattainingourhighestgood。
43Still，thoughthetruthofhistoriescannotgiveustheknowledgeandloveofGod，Idonotdenythatreadingthemisveryusefulwithaviewtolifeintheworld，forthemorewehaveobservedandknownofmen'scustomsandcircumstances，whicharebestrevealedbytheiractions，themorewarilyweshallbeabletoorderourlivesamongthem，andsofarasreasondictatestoadaptouractionstotheirdispositions。
44III。WeseethatthisnaturalDivinelawdoesnotdemandtheperformanceofceremonies-thatis，actionsinthemselvesindifferent，whicharecalledgoodfromthefactoftheirinstitution，oractionssymbolizingsomethingprofitableforsalvation，orifoneprefersthisdefinitionactionsofwhichthemeaningsurpasseshumanunderstanding。45
Thenaturallightofreasondoesnotdemandanythingwhichitisitselfunabletosupply，butonlysuchasitcanveryclearlyshowtobegood，orameanstoourblessedness。46Suchthingsasaregoodsimplybecausetheyhavebeencommandedorinstituted，orasbeingsymbolsofsomethinggood，aremereshadowswhichcannotbereckonedamongactionsthataretheoffspringsasitwere，orfruitofasoundmindandofintellect。47Thereisnoneedformetogointothisnowinmoredetail。
48IV。Lastly，weseethatthehighestrewardoftheDivinelawisthelawitself，namely，toknowGodandtoloveHimofourfreechoice，andwithanundividedandfruitfulspirit；whileitspenaltyistheabsenceofthesethings，andbeinginbondagetotheflesh-thatis，havinganinconstantandwaveringspirit。
49Thesepointsbeingnoted，Imustnowinquire:
50I。WhetherbythenaturallightofreasonwecanconceiveofGodasalaw-giverorpotentateordaininglawsformen?
51II。WhatistheteachingofHolyWritconcerningthisnaturallightofreasonandnaturallaw?
52III。Withwhatobjectswereceremoniesformerlyinstituted?
53IV。Lastly，whatisthegoodgainedbyknowingthesacredhistoriesandbelievingthem?
54OfthefirsttwoIwilltreatinthischapter，oftheremainingtwointhefollowingone。
55OurconclusionaboutthefirstiseasilydeducedfromthenatureofGod'swill，whichisonlydistinguishedfromHisunderstandinginrelationtoourintellect-thatis，thewillandtheunderstandingofGodareinrealityoneandthesame，andareonlydistinguishedinrelationtoourthoughtswhichweformconcerningGod'sunderstanding。56Forinstance，ifweareonlylookingtothefactthatthenatureofatriangleisfrometernitycontainedintheDivinenatureasaneternalverity，wesaythatGodpossessestheideaofatriangle，orthatHeunderstandsthenatureofatriangle；butifafterwardswelooktothefactthatthenatureofatriangleisthuscontainedintheDivinenature，solelybythenecessityoftheDivinenature，andnotbythenecessityofthenatureandessenceofatriangle-infact，thatthenecessityofatriangle'sessenceandnature，insofarastheyareconceivedofaseternalverities，dependssolelyonthenecessityoftheDivinenatureandintellect，wethenstyleGod'swillordecree，thatwhichbeforewestyledHisintellect。57
WhereforewemakeoneandthesameaffirmationconcerningGodwhenwesaythatHehasfrometernitydecreedthatthreeanglesofatriangleareequaltotworightangles，aswhenwesaythatHehasunderstoodit。
58HencetheaffirmationsandthenegationsofGodalwaysinvolvenecessityortruth；sothat，forexample，ifGodsaidtoAdamthatHedidnotwishhimtoeatofthetreeofknowledgeofgoodandevil，itwouldhaveinvolvedacontradictionthatAdamshouldhavebeenabletoeatofit，andwouldthereforehavebeenimpossiblethatheshouldhavesoeaten，fortheDivinecommandwouldhaveinvolvedaneternalnecessityandtruth。59ButsinceScriptureneverthelessnarratesthatGoddidgivethiscommandtoAdam，andyetthatnonethelessAdamateofthetree，wemustperforcesaythatGodrevealedtoAdamtheevilwhichwouldsurelyfollowifheshouldeatofthetree，butdidnotdisclosethatsuchevi
wouldofnecessitycometopass。60ThusitwasthatAdamtooktherevelationtobenotaneternalandnecessarytruth，butalaw-thatis，anordinancefollowedbygainorloss，notdependingnecessarilyonthenatureoftheactperformed，butsolelyonthewillandabsolutepowerofsomepotentate，sothattherevelationinquestionwassolelyinrelationtoAdam，andsolelythroughhislackofknowledgealaw，andGodwas，asitwere，alawgiverandpotentate。61Fromthesamecause，namely，fromlackofknowledge，theDecalogueinrelationtotheHebrewswasalaw，forsincetheyknewnottheexistenceofGodasaneternaltruth，theymusthavetakenasalawthatwhichwasrevealedtothemintheDecalogue，namely，thatGodexists，andthatGodonlyshouldbeworshipped。62ButifGodhadspokentothemwithouttheinterventionofanybodilymeans，immediatelytheywouldhaveperceiveditnotasalaw，butasaneternaltruth。
63WhatwehavesaidabouttheIsraelitesandAdam，appliesalsotoalltheprophetswhowrotelawsinGod'sname-theydidnotadequatelyconceiveGod'sdecreesaseternaltruths。64Forinstance，wemustsayofMosesthatfromrevelation，fromthebasisofwhatwasrevealedtohim，heperceivedthemethodbywhichtheIsraelitishnationcouldbestbeunitedinaparticularterritory，andcouldformabodypoliticorstate，andfurtherthatheperceivedthemethodbywhichthatnationcouldbestbeconstrainedtoobedience；buthedidnotperceive，norwasitrevealedtohim，thatthismethodwasabsolutelythebest，northattheobedienceofthepeopleinacertainstripofterritorywouldnecessarilyimplytheendhehadinview。
65Whereforeheperceivedthesethingsnotaseternaltruths，butaspreceptsandordinances，andheordainedthemaslawsofGod，andthusitcametobethatheconceivedGodasaruler，alegislator，aking，asmerciful，just，&c。，whereassuchqualitiesaresimplyattributesofhumannature，andutterlyalienfromthenatureoftheDeity。66ThusmuchwemayaffirmoftheprophetswhowrotelawsinthenameofGod；butwemustnotaffirmitofChrist，forChrist，althoughHetooseemstohavewrittenlawsinthenameofGod，mustbetakentohavehadaclearandadequateperception，forChristwasnotsomuchaprophetasthemouthpieceofGod。
67ForGodmaderevelationstomankindthroughChristasHehadbeforedonethroughangels-thatis，acreatedvoice，visions，&c。68ItwouldbeasunreasonabletosaythatGodhadaccommodatedhisrevelationstotheopinionsofChristasthatHehadbeforeaccommodatedthemtotheopinionsofangelsthatis，ofacreatedvoiceorvisionsasmatterstoberevealedtotheprophets，awhollyabsurdhypothesis。69Moreover，ChristwassenttoteachnotonlytheJewsbutthewholehumanrace，andthereforeitwasnotenoughthatHismindshouldbeaccommodatedtotheopinionstheJewsalone，butalsototheopinionandfundamentalteachingcommontothewholehumanrace-inotherwords，toideasuniversalandtrue。70InasmuchasGodrevealedHimselftoChrist，ortoChrist'smindimmediately，andnotastotheprophetsthroughwordsandsymbols，wemustneedssupposethatChristperceivedtrulywhatwasrevealed，inotherwords，Heunderstoodit，fora，matterisunderstoodwhenitisperceivedsimplybythemindwithoutwordsorsymbols。
71Christ，then，perceivedtrulyandadequatelywhatwasrevealed，andifHeeverproclaimedsuchrevelationsaslaws，Hedidsobecauseoftheignoranceandobstinacyofthepeople，actinginthisrespectthepartofGod；inasmuchasHeaccommodatedHimselftothecomprehensionofthepeople，andthoughHespokesomewhatmoreclearlythantheotherprophets，yetHetaughtwhatwasrevealedobscurely，andgenerallythroughparables，especiallywhenHewasspeakingtothosetowhomitwasnotyetgiventounderstandthekingdomofheaven。SeeMatt。xiii:10，&c。72Tothosetowhomitwasgiventounderstandthemysteriesofheaven，HedoubtlesstaughtHisdoctrinesaseternaltruths，anddidnotlaythemdownaslaws，thusfreeingthemindsofHishearersfromthebondageofthatlawwhichHefurtherconfirmedandestablished。73Paulapparentlypointstothismorethanoncee。g。Rom。vii:6，andiii:28，thoughheneverhimselfseemstowishtospeakopenly，but，toquotehisownwordsRom。iii:6，andvi:19，"merelyhumanly。"74ThisheexpresslystateswhenhecallsGodjust，anditwasdoubtlessinconcessiontohumanweaknessthatheattributesmercy，grace，anger，andsimilarqualitiestoGod，adaptinghislanguagetothepopularmind，or，asheputsit1Cor。iii:1，2，tocarnalmen。75InRom。ix:18，heteachesundisguisedlythatGod'saugerandmercydependnotontheactionsofmen，butonGod'sownnatureorwill；further，thatnooneisjustifiedbytheworksofthelaw，butonlybyfaith，whichheseemstoidentifywiththefullassentofthesoul；lastly，thatnooneisblessedunlesshehaveinhimthemindofChristRom。viii:9，wherebyheperceivesthelawsofGodaseternaltruths。76Weconclude，therefore，thatGodisdescribedasalawgiverorprince，andstyledjust，merciful，&c。，merelyinconcessiontopopularunderstanding，andtheimperfectionofpopularknowledge；thatinrealityGodactsanddirectsallthingssimplybythenecessityofHisnatureandperfection，andthatHisdecreesandvolitionsareeternaltruths，andalwaysinvolvenecessity。77SomuchforthefirstpointwhichIwishedtoexplainanddemonstrate。
78Passingontothesecondpoint，letussearchthesacredpagesfortheirteachingconcerningthelightofnatureandthisDivinelaw。79Thefirstdoctrinewefindinthehistoryofthefirstman，whereitisnarratedthatGodcommandedAdamnottoeatofthefruitofthetreeoftheknowledgeofgoodandevil；thisseemstomeanthatGodcommandedAdamtodoandtoseekafterrighteousnessbecauseitwasgood，notbecausethecontrarywasevil:thatis，toseekthegoodforitsownsake，notfromfearofevil。80Wehaveseenthathewhoactsrightlyfromthetrueknowledgeandloveofright，actswithfreedomandconstancy，whereashewhoactsfromfearofevil，isundertheconstraintofevil，andactsinbondageunderexternalcontrol。81SothatthiscommandmentofGodtoAdamcomprehendsthewholeDivinenaturallaw，andabsolutelyagreeswiththedictatesofthelightofnature；nay，itwouldbeeasytoexplainonthisbasisthewholehistoryorallegoryofthefirstman。82ButIprefertopassoverthesubjectinsilence，because，inthefirstplace
Icannotbeabsolutelycertainthatmyexplanationwouldbeinaccordancewiththeintentionofthesacredwriter；and，secondly，becausemanydonotadmitthatthishistoryisanallegory，maintainingittobeasimplenarrativeoffacts。83Itwillbebetter，therefore，toadduceotherpassagesofScripture，especiallysuchaswerewrittenbyhim，whospeakswithallthestrengthofhisnaturalunderstanding，inwhichhesurpassedallhiscontemporaries，andwhosesayingsareacceptedbythepeopleasofequalweightwiththoseoftheprophets。84ImeanSolomon，whoseprudenceandwisdomarecommendedinScriptureratherthanhispietyandgiftofprophecy。85LifebeingtakentomeanthetruelifeasisevidentfromDeut。xxx:19，thefruitoftheunderstandingconsistsonlyinthetruelife，anditsabsenceconstitutespunishment。86Allthisabsolutelyagreeswithwhatwassetoutinourfourthpointconcerningnaturallaw。87Moreoverourpositionthatitisthewell-springoflife，andthattheintellectalonelaysdownlawsforthewise，isplainlytaughtby，thesage，forhesaysProv。xiii14:"Thelawofthewiseisafountainoflife"-thatis，aswegatherfromtheprecedingtext，theunderstanding。88Inchap。iii:13，heexpresslyteachesthattheunderstandingrendersmanblessedandhappy，andgiveshimtruepeaceofmind。"Happyisthemanthatfindethwisdom，andthemanthatgettethunderstanding，"for"Wisdomgiveslengthofdays，andrichesandhonour；herwaysarewaysofpleasantness，andallherpathspeace"xiiii6，17。89AccordingtoSolomon，therefore，itisonly，thewisewholiveinpeaceandequanimity，notlikethewickedwhosemindsdrifthitherandthither，andasIsaiahsays，chap。Ivii:20"arelikethetroubledsea，forthemthereisnopeace。"
90Lastly，weshouldespeciallynotethepassageinchap。ii。ofSolomon'sproverbswhichmostclearlyconfirmsourcontention:"Ifthoucriestafterknowledge，andliftestupthyvoiceforunderstanding……thenshaltthouunderstandthefearoftheLord，andfindtheknowledgeofGod；fortheLordgivethwisdom；outofHismouthcomethknowledgeandunderstanding。"
91Thesewordsclearlyenunciate1，thatwisdomorintellectaloneteachesustofearGodwisely-thatis，toworshipHimtruly；2，thatwisdomandknowledgeflowfromGod'smouth，andthatGodbestowsonusthisgift；thiswehavealreadyshowninprovingthatourunderstandingandourknowledgedependon，springfrom，andareperfectedbytheideaorknowledgeofGod，andnothingelse。92Solomongoesontosayinsomanywordsthatthisknowledgecontainsandinvolvesthetrueprinciplesofethicsandpolitics:"Whenwisdomenterethintothyheart，andknowledgeispleasanttothysoul，discretionshallpreservethee，understandingshallkeepthee，thenshaltthouunderstandrighteousness，andjudgment，andequity，yeaeverygoodpath。"93Allofwhichisinobviousagreementwithnaturalknowledge:forafterwehavecometotheunderstandingofthings，andhavetastedtheexcellenceofknowledge，sheteachesusethicsandtruevirtue。
94Thusthehappinessandthepeaceofhimwhocultivateshisnaturalunderstandinglies，accordingtoSolomonalso，notsomuchunderthedominionoffortuneorGod'sexternalaidasininwardpersonalvirtueorGod'sinternalaid，forthelattercantoagreatextentbepreservedbyvigilance，rightaction，andthought。
95Lastly，wemustbynomeanspassoverthepassageinPaul'sEpistletotheRomans，i:20，inwhichhesays:"FortheinvisiblethingsofGodfromthecreationoftheworldareclearlyseen，beingunderstoodbythethingsthataremade，evenHiseternalpowerandGodhead；sothattheyarewithoutexcuse，because，whentheyknewGod，theyglorifiedHimnotasGod，neitherweretheythankful。"96ThesewordsclearlyshowthateveryonecanbythelightofnatureclearlyunderstandthegoodnessandtheeternaldivinityofGod，andcanthenceknowanddeducewhattheyshouldseekforandwhatavoid；whereforetheApostlesaysthattheyarewithoutexcuseandcannotpleadignorance，astheycertainlymightifitwereaquestionofsupernaturallightandtheincarnation，passion，andresurrectionofChrist。
97"Wherefore，"hegoesontosayib。24，"Godgavethemuptouncleannessthroughthelustsoftheirownhearts；"andsoon，throughtherestofthechapter，hedescribesthevicesofignorance，andsetsthemforthasthepunishmentofignorance。98ThisobviouslyagreeswiththeverseofSolomon，alreadyquoted，"Theinstructionoffoolsisfolly，"sothatitiseasytounderstandwhyPaulsaysthatthewickedarewithoutexcuse。99Aseverymansowssoshallhereap:outofevil，evilsnecessarilyspring，unlesstheybewiselycounteracted。
100ThusweseethatScriptureliterallyapprovesofthelightofnaturalreasonandthenaturalDivinelaw，andIhavefulfilledthepromisesmadeatthebeginningofthischapter。
CHAPTERV-OFTHECEREMONIALLAW。
1IntheforegoingchapterwehaveshownthattheDivinelaw，whichrendersmentrulyblessed，andteachesthemthetruelife，isuniversaltoallmen；nay，wehavesointimatelydeduceditfromhumannaturethatitmustbeesteemedinnate，and，asitwere，ingrainedinthehumanmind。
2ButwithregardtotheceremonialobservanceswhichwereordainedintheOldTestamentfortheHebrewsonly，andweresoadaptedtotheirstatethattheycouldforthemostpartonlybeobservedbythesocietyasawholeandnotbyeachindividual，itisevidentthattheyformednopartoftheDivinelaw，andhadnothingtodowithblessednessandvirtue，buthadreferenceonlytotheelectionoftheHebrews，thatisasIhaveshowninChap。II。，totheirtemporalbodilyhappinessandthetranquillityoftheirkingdom，andthatthereforetheywereonlyvalidwhilethatkingdomlasted。3IfintheOldTestamenttheyarespokenofasthelawofGod，itisonlybecausetheywerefoundedonrevelation，orabasisofrevelation。4Stillasreason，howeversound，haslittleweightwithordinarytheologians，IwilladducetheauthorityofScriptureforwhatIhereassert，andwillfurthershow，forthesakeofgreaterclearness，whyandhowtheseceremonialsservedtoestablishandpreservetheJewishkingdom。5IsaiahteachesmostplainlythattheDivinelawinitsstrictsensesignifiesthatuniversallawwhichconsistsinatruemanneroflife，anddoesnotsignifyceremonialobservances。6Inchapteri:10，theprophetcallsonhiscountrymentohearkentotheDivinelawashedeliversit，andfirstexcludingallkindsofsacrificesandallfeasts，heatlengthsumsupthelawinthesefewwords，"Ceasetodoevil，learntodowell:seekjudgment，relievetheoppressed。"7NotlessstrikingtestimonyisgiveninPsalmxl:7-9，wherethePsalmistaddressesGod:"SacrificeandofferingThoudidstnotdesire；
mineearshastThouopened；burntofferingandsin-offeringhastThounotrequired；IdelighttodoThywill，0myGod；yea，Thylawiswithinmyheart。"8HerethePsalmistreckonsasthelawofGodonlythatwhichisinscribedinhisheart，andexcludesceremoniestherefrom，forthelatteraregoodandinscribedontheheartonlyfromthefactoftheirinstitution，andnotbecauseoftheirintrinsicvalue。
9OtherpassagesofScripturetestifytothesametruth，butthesetwowillsuffice。10WemayalsolearnfromtheBiblethatceremoniesarenoaidtoblessedness，butonlyhavereferencetothetemporalprosperityofthekingdom；fortherewardspromisedfortheirobservancearemerelytemporaladvantagesanddelights，blessednessbeingreservedfortheuniversalDivinelaw。11InallthefivebookscommonlyattributedtoMosesnothingispromised，asIhavesaid，beyondtemporalbenefits，suchashonours，fame，victories，riches，enjoyments，andhealth。12Thoughmanymoralpreceptsbesidesceremoniesarecontainedinthesefivebooks，theyappearnotasmoraldoctrinesuniversaltoallmen，butascommandsespeciallyadaptedtotheunderstandingandcharacteroftheHebrewpeople，andashavingreferenceonlytothewelfareofthekingdom。13Forinstance，MosesdoesnotteachtheJewsasaprophetnottokillortosteal，butgivesthesecommandmentssolelyasalawgiverandjudge；hedoesnotreasonoutthedoctrine，butaffixesforitsnon-observanceapenaltywhichmayandveryproperlydoesvaryindifferentnations。14So，too，thecommandnottocommitadulteryisgivenmerelywithreferencetothewelfareofthestate；forifthemoraldoctrinehadbeenintended，withreferencenotonlytothewelfareofthestate，butalsotothetranquillityandblessednessoftheindividual，Moseswouldhavecondemnednotmerelytheoutwardact，butalsothementalacquiescence，asisdonebyChrist，Whotaughtonlyuniversalmoralprecepts，andforthiscausepromisesaspiritualinsteadofatemporalreward。15Christ，asIhavesaid，wassentintotheworld，nottopreservethestatenortolaydownlaws，butsolelytoteachtheuniversalmorallaw，sowecaneasilyunderstandthatHewishedinnowisetodoawaywiththelawofMoses，inasmuchasHeintroducednonewlawsofHisown-Hissolecarewastoteachmoraldoctrines，anddistinguishthemfromthelawsofthestate；forthePharisees，intheirignorance，thoughtthattheobservanceofthestatelawandtheMosaiclawwasthesumtotalofmorality；whereassuchlawsmerelyhadreferencetothepublicwelfare，andaimednotsomuchatinstructingtheJewsasatkeepingthemunderconstraint。16Butletusreturntooursubject，andciteotherpassagesofScripturewhichsetforthtemporalbenefitsasrewardsforobservingtheceremoniallaw，andblessednessasrewardfortheuniversallaw。
17NoneoftheprophetsputsthepointmoreclearlythanIsaiah。18。
Aftercondemninghypocrisyhecommendslibertyandcharitytowardsone'sselfandone'sneighbours，andpromisesasareward:"Thenshallthylightbreakforthasthemorning，andthyhealthshallspringforthspeedily，thyrighteousnessshallgobeforethee，andthegloryoftheLordshallbethyreward"chap。lviii:8。19ShortlyafterwardshecommendstheSabbath，andforadueobservanceofit，promises:"ThenshaltthoudelightthyselfintheLord，andIwillcausetheetorideuponthehighplacesoftheearth，andfeedtheewiththeheritageofJacobthyfather:forthemouthoftheLordhasspokenit。"20Thustheprophetforlibertybestowed，andcharitableworks，promisesahealthymindinahealthybody，andthegloryoftheLordevenafterdeath；whereas，forceremonialexactitude，heonlypromisessecurityofrule，prosperity
andtemporalhappiness。
21InPsalmsxv。andxxiv。nomentionismadeofceremonies，butonlyofmoraldoctrines，inasmuchasthereisnoquestionofanythingbutblessedness，andblessednessissymbolicallypromised:itisquitecertainthattheexpressions，"thehillofGod，"and"Histentsandthedwellerstherein，"refertoblessednessandsecurityofsoul，nottotheactualmountofJerusalemandthetabernacleofMoses，fortheselatterwerenotdweltinbyanyone，andonlythesonsofLeviministeredthere。22Further，allthosesentencesofSolomontowhichIreferredinthelastchapter，forthecultivationoftheintellectandwisdom，promisetrueblessedness，forbywisdomisthefearofGodatlengthunderstood，andtheknowledgeofGodfound。
23ThattheJewsthemselveswerenotboundtopractisetheirceremonialobservancesafterthedestructionoftheirkingdomisevidentfromJeremiah。
24Forwhentheprophetsawandforetoldthatthedesolationofthecitywasathand，hesaidthatGodonlydelightsinthosewhoknowandunderstandthatHeexercisesloving-kindness，judgment，andrighteousnessintheearth，andthatsuchpersonsonlyareworthyofpraise。Jer。ix:23。25
AsthoughGodhadsaidthat，afterthedesolationofthecity，HewouldrequirenothingspecialfromtheJewsbeyondthenaturallawbywhichallmenarebound。
26TheNewTestamentalsoconfirmsthisview，foronlymoraldoctrinesarethereintaught，andthekingdomofheavenispromisedasareward，whereasceremonialobservancesarenottouchedonbytheApostles，aftertheybegantopreachtheGospeltotheGentiles。27ThePhariseescertainlycontinuedtopractisetheseritesafterthedestructionofthekingdom，butmorewithaviewofopposingtheChristiansthanofpleasingGod:forafterthefirstdestructionofthecity，whentheywereledcaptivetoBabylon，notbeingthen，sofarasIamaware，splitupintosects，theystraightwayneglectedtheirrites，bidfarewelltotheMosaiclaw，buriedtheirnationalcustomsinoblivionasbeingplainlysuperfluous，andbegantominglewithothernations，aswemayabundantlylearnfromEzraandNehemiah。28Wecannot，therefore，doubtthattheywerenomoreboundbythelawofMoses，afterthedestructionoftheirkingdom，thantheyhadbeenbeforeithadbeenbegun，whiletheywerestilllivingamongotherpeoplesbeforetheexodusfromEgypt，andweresubjecttonospeciallawbeyondthenaturallaw，andalso，doubtless，thelawofthestateinwhichtheywereliving，insofarasitwasconsonantwiththeDivinenaturallaw。
29Astothefactthatthepatriarchsofferedsacrifices，Ithinktheydidsoforthepurposeofstimulatingtheirpiety，fortheirmindshadbeenaccustomedfromchildhoodtotheideaofsacrifice，whichweknowhadbeenuniversalfromthetimeofEnoch；andthustheyfoundinsacrificetheirmostpowerfulincentive。30Thepatriarchs，then，didnotsacrificetoGodatthebiddingofaDivineright，orastaughtbythebasisoftheDivinelaw，butsimplyinaccordancewiththecustomofthetime；and，ifinsodoingtheyfollowedanyordinance，itwassimplytheordinanceofthecountrytheywerelivingin，bywhichaswehaveseenbeforeinthecaseofMelchisedektheywerebound。
31IthinkthatIhavenowgivenScripturalauthorityformyview:itremainstoshowwhyandhowtheceremonialobservancestendedtopreserveandconfirmtheHebrewkingdom；andthisIcanverybrieflydoongroundsuniversallyaccepted。
32Theformationofsocietyservesnotonlyfordefensivepurposes，butisalsoveryuseful，and，indeed，absolutelynecessary，asrenderingpossiblethedivisionoflabour。33Ifmendidnotrendermutualassistancetoeachother，noonewouldhaveeithertheskillorthetimetoprovideforhisownsustenanceandpreservation:forallmenarenotequallyaptforallwork，andnoonewouldbecapableofpreparingallthatheindividuallystoodinneedof。34Strengthandtime，Irepeat，wouldfail，ifeveryonehadinpersontoplough，tosow，toreap，togrindcorn，tocook，toweave，tostitch，andperformtheothernumerousfunctionsrequiredtokeeplifegoing；tosaynothingoftheartsandscienceswhicharealsoentirelynecessarytotheperfectionandblessednessofhumannature。35Weseethatpeoplesliving，inuncivilizedbarbarismleadawretchedandalmostanimallife，andeventheywouldnotbeabletoacquiretheirfewrudenecessarieswithoutassistingoneanothertoacertainextent。
36Nowifmenweresoconstitutedbynaturethattheydesirednothingbutwhatisdesignatedbytruereason，societywouldobviouslyhavenoneedoflaws:itwouldbesufficienttoinculcatetruemoraldoctrines；andmenwouldfreely，withouthesitation，actinaccordancewiththeirtrueinterests。37Buthumannatureisframedinadifferentfashion:everyone，indeed，seekshisowninterest，butdoesnotdosoinaccordancewiththedictatesofsoundreason，formostmen'sideasofdesirabilityandusefulnessareguidedbytheirfleshlyinstinctsandemotions，whichtakenothoughtbeyondthepresentandtheimmediateobject。38Therefore，nosocietycanexistwithoutgovernment，andforce，andlawstorestrainandrepressmen'sdesiresandimmoderateimpulses。39Stillhumannaturewillnotsubmittoabsoluterepression。40Violentgovernments，asSenecasays，neverlastlong；themoderategovernmentsendure。41Solongasmenactsimplyfromfeartheyactcontrarytotheirinclinations，takingnothoughtfortheadvantagesornecessityoftheiractions，butsimplyendeavouringtoescapepunishmentorlossoflife。42Theymustneedsrejoiceinanyevilwhichbefallstheirruler，evenifitshouldinvolvethemselves；andmustlongforandbringaboutsuchevilbyeverymeansintheirpower。43
Again，menareespeciallyintolerantofservingandbeingruledbytheirequals。44Lastly，itisexceedinglydifficulttorevokelibertiesoncegranted。
45Fromtheseconsiderationsitfollows，firstly，thatauthorityshouldeitherbevestedinthehandsofthewholestateincommon，sothateveryoneshouldbeboundtoserve，andyetnotbeinsubjectiontohisequals；orelse，ifpowerbeinthehandsofafew，oroneman，thatonemanshouldbesomethingaboveaveragehumanity，orshouldstrivetogethimselfacceptedassuch。46Secondly，lawsshouldineverygovernmentbesoarrangedthatpeopleshouldbekeptinboundsbythehopeofsomegreatlydesiredgood，ratherthanbyfear，fortheneveryonewilldohisdutywillingly。
47Lastly，asobedienceconsistsinactingatthebiddingofexternalauthority，itwouldhavenoplaceinastatewherethegovernmentisvestedinthewholepeople，andwherelawsaremadebycommonconsent。48Insuchasocietythepeoplewouldremainfree，whetherthelawswereaddedtoordiminished，inasmuchasitwouldnotbedoneonexternalauthority，buttheirownfreeconsent。49Thereversehappenswhenthesovereignpowerisvestedinoneman，forallactathisbidding；and，therefore，unlesstheyhadbeentrainedfromthefirsttodependonthewordsoftheirruler，thelatterwouldfinditdifficult，incaseofneed，toabrogatelibertiesonceconceded，andimposenewlaws。
50Fromtheseuniversalconsiderations，letuspassontothekingdomoftheJews。51TheJewswhentheyfirstcameoutofEgyptwerenotboundbyanynationallaws，andwerethereforefreetoratifyanylawstheyliked，ortomakenewones，andwereatlibertytosetupagovernmentandoccupyaterritorywherevertheychose。52However，they，wereentirelyunfittoframeawisecodeoflawsandtokeepthesovereignpowervestedinthecommunity；theywerealluncultivatedandsunkinawretchedslavery，thereforethesovereigntywasboundtoremainvestedinthehandsofonemanwhowouldruletherestandkeepthemunderconstraint，makelawsandinterpretthem。53ThissovereigntywaseasilyretainedbyMoses，becausehesurpassedtherestinvirtueandpersuadedthepeopleofthefact，provingitbymanytestimoniesseeExod。chap。xiv。，lastverse，andchap。xix:9。54Hethen，bytheDivinevirtuehepossessed，madelawsandordainedthemforthepeople，takingthegreatestcarethattheyshouldbeobeyedwillinglyandnotthroughfear，beingspeciallyinducedtoadoptthiscoursebytheobstinatenatureoftheJews，whowouldnothavesubmittedtoberuledsolelybyconstraint；andalsobytheimminenceofwar，foritisalwaysbettertoinspiresoldierswithathirstforglorythantoterrifythemwiththreats；eachmanwillthenstrivetodistinguishhimselfbyvalourandcourage，insteadofmerelytryingtoescapepunishment。55
Moses，therefore，byhisvirtueandtheDivinecommand，introducedareligion，sothatthepeoplemightdotheirdutyfromdevotionratherthanfear。56Further，heboundthemoverbybenefits，andprophesiedmanyadvantagesinthefuture；norwerehislawsverysevere，asanyonemayseeforhimself，especiallyifheremarksthenumberofcircumstancesnecessaryinordertoprocuretheconvictionofanaccusedperson。
57Lastly，inorderthatthepeoplewhichcouldnotgovernitselfshouldbeentirelydependentonitsruler，heleftnothingtothefreechoiceofindividualswhohadhithertobeenslaves；thepeoplecoulddonothingbutrememberthelaw，andfollowtheordinanceslaiddownatthegoodpleasureoftheirruler；theywerenotallowedtoplough，tosow，toreap，noreventoeat；toclothethemselves，toshave，torejoice，orinfacttodoanythingwhateverastheyliked，butwereboundtofollowthedirectionsgiveninthelaw；andnotonlythis，buttheywereobligedtohavemarksontheirdoor-posts，ontheirhands，andbetweentheireyestoadmonishthemtoperpetualobedience。
58This，then，wastheobjectoftheceremoniallaw，thatmenshoulddonothingoftheirownfreewill，butshouldalwaysactunderexternalauthority，andshouldcontinuallyconfessbytheiractionsandthoughtsthattheywerenottheirownmasters，butwereentirelyunderthecontrolofothers。
59Fromalltheseconsiderationsitisclearerthandaythatceremonieshavenothingtodowithastateofblessedness，andthatthosementionedintheOldTestament，i。e。thewholeMosaicLaw，hadreferencemerelytothegovernmentoftheJews，andmerelytemporaladvantages。
60AsfortheChristianrites，suchasbaptism，theLord'sSupper，festivals，publicprayers，andanyotherobservanceswhichare，andalwayshavebeen，commontoallChristendom，iftheywereinstitutedbyChristorHisApostleswhichisopentodoubt，theywereinstitutedasexternalsignsoftheuniversalchurch，andnotashavinganythingtodowithblessedness，orpossessinganysanctityinthemselves。61Therefore，thoughsuchceremonieswerenotordainedforthesakeofupholdingagovernment，theywereordainedforthepreservationofasociety，andaccordinglyhewholivesaloneisnotboundbythem:nay，thosewholiveinacountrywheretheChristianreligionisforbidden，areboundtoabstainfromsuchrites，andcannonethelessliveinastateofblessedness。62
WehaveanexampleofthisinJapan，wheretheChristianreligionisforbidden，andtheDutchwholivethereareenjoinedbytheirEastIndiaCompanynottopractiseanyoutwardritesofreligion。63Ineednotciteotherexamples，thoughitwouldbeeasytoprovemypointfromthefundamentalprinciplesoftheNewTestament，andtoadducemanyconfirmatoryinstances；butIpassonthemorewillingly，asIamanxioustoproceedtomynextproposition。64Iwillnow，therefore，passontowhatIproposedtotreatofinthesecondpartofthischapter，namely，whatpersonsareboundtobelieveinthenarrativescontainedinScripture，andhowfartheyaresobound。65Examiningthisquestionbytheaidofnaturalreason，I
willproceedasfollows。
66Ifanyonewishestopersuadehisfellowsfororagainstanythingwhichisnotself-evident，hemustdeducehiscontentionfromtheiradmissions，andconvincethemeitherbyexperienceorbyratiocination；eitherbyappealingtofactsofnaturalexperience，ortoself-evidentintellectualaxioms。67Nowunlesstheexperiencebeofsuchakindastobeclearlyanddistinctlyunderstood，thoughitmayconvinceaman，itwillnothavethesameeffectonhismindanddispersethecloudsofhisdoubtsocompletelyaswhenthedoctrinetaughtisdeducedentirelyfromintellectualaxioms-thatis，bythemerepoweroftheunderstandingandlogicalorder，andthisisespeciallythecaseinspiritualmatterswhichhavenothingtodowiththesenses。