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Hoe Lord hath Spoken it, v. 17. 18. Now does this look like an Edomitis Prophet? But this is just as Spinosa, and Hobbs, and the Devil are used to quote Scripture. 10. The most considerable Instance is that of Balaam, who may seem to be an Ethnick Prophet, by his living in a Heathen Country, and his being at the Command of a Heathen King, and by his predičting so plainly such remarkable Events, which afterwards fo punctually came to pass; as the Greatness of the Common-wealth of Israels the Destruction of the Canaanitish Nations, and the Com ing of the Messias. But then although this be true, yet it does not from hence follow, that the Gift of Prophecy was common to other Nations, as well as to the Jews from this Instance. Because this Prophecy was designed only for the Benefit of the Jewish Nation, and although it was pronounced by the Mouth of a Heathen Man, yet the Design and Purpose of it was for the Good of the Jews; and truly it was but a small Privilege of the Heathens, to have one of them to pronounce a Prophecy of God, only in Favour of the Jews, and that too for the utter Extirpation of themselves. So that for ought I see in this Instance, Balaam's Ass would be as good an one als together, to prove, That Inspiration is common to Brutes too, because God once made Use of his Mouth, to conté fute his Master's Folly. .11. Well ! but Balaam, you Say, was a true and accustomed Prophet, and not made Use of only by God upon this extraordinary Exigence. I am afraid, this is an Assertion, which cannot be so easily made out as said; and indeed the contrary thereof may be proved by the Context. For first he cannot be a true Prophet of God, because he made use of unlawful Arts, and as the Scripture says, fought for Inchantments, Chap. xxiv. 1. and what we from the Vulgar, translate the Rewards of Divination, are in the Original only Divinations, (i. c.) Instruments of Divination, conjuring Books, Wands, or the like. And fecondly, he is called Kosei, a Diviner or Sorcerer, 70h. xiii. 22. which Word has always an ill Character fixt çn it in Scripture, notwithstanding Spinosa maintains the contrary, though without

any any Instance of it. I have carefully examined all the Words that I find in Scripture, which come from this Root, and I do not find any, unless by Way of Metaphor, but carry an ill Sense, and signify unlawful Knowledge of future Things; or a lying pretended one; and as for those Places of the Prophets, Isa. xxiv. 25. Jer. xiv. 14. Ezech. xiii, 7, and 23. Micah iii, 6;&c. where • they may seem to signify simple Prophecy, yet it will be manifest by closely considering the Places, that they are only harder Words to characterise the false Prophecies of fome lying Prophets, among the Jerus ; as if I should call an Astrologer a Gypsy, or a Conjurer, Names which carry more vulgar Disrepute and Shamefulness in them. I know but two Places in Scripture where they are used in a good Sense : The first is, Prov. xvi. 10. A divining Sentence, or Divination (not as we translate it, too far from the original Words, a divine Sentence) is in the Lips of the King, and his Mouth transgresseth not in Judgment : That is, the King is a wise fagacious Man in his judicial Determinations, makes shrewd Conjectures from outward Appearance to discover Men's inward Intentions, and by tliat Sort of political Divination awards Judgment accordingly. The second is, Ifa. xxxii. where it is said, The Lord doth take avay from Judah the Fudge and the Prophet, the Kösem, the Conjurer, or the Prudent, and the Ancient. Where the Septuagint do very well translate Kofem gozelw's one that makes good Conjectures or Divinations; which is a metaphorical Sense of the Word in most Languages, drawn from the Heathen Auguries, as is particularly plain in those Verses of Ovid concerning the Children's Play at Even and Odd:

wife legale refleth not ing is in the Lips or from the

Est etiam, par fit numerus qui dicat an impar,
Vi divinatas auferat Augur opes. Ovid. de Nuce.

Phil. By your Criticisms you have roved a little too far from the main Point: but pray, if Balaam were not a true Prophet, how came he to say, that he would bring Balak's Messengers Word, what the Lord Jehovah, the true

Judaical Fudaical God, fjsould speak unto him? Numb. xxii: 7. The LORD refuleth to give me leave to go with you, V: 13: I Cannot go beyond the Word of the LORD my God, to do less or more, v. 18. And God came unto Balaam, &c. And Bulaam said unto God, &c. v. 9, 10. I pray how came he to have this Intercourse with the Lord Jehovah, and yet be such a Heathen Conjurer, as you would make him? Nay, how came he to make such fine Prophecies of Jesus Christ, and yet be such a diabolical Necroinancer?

Cred. I think, Philologus, you are not a lit: le mistaken in arguing after this Manner. For it does not appear from Scripture, that Balaam did endeavour to seek after Fehovah, or the true God, when he designed to make Enquiry after the future Fate of the Israelites upon Balak's Request, but only after Baal, or some other false Deity of the Moabites. That the Search made to him, is said to be made to Jehovah, is, because Fehovah is the Jewish Name for God, which, no doubt, in the Moabitis) Language was Bail, or some such like Name ; which Mofes writing in Hebrew, calls by the Jewish Name Fehovah. Not that Baal and Fehovah was the same, but that Balaam took his Baal, a false God, viz. fome deified Prince of that Part of the World, for fchovah, or the true God; and therefore Mofes, in rcgard to his Intention, calls him by that Name. Nor doth the Truth of his Prophecy argue him to be a divine Prophet, to whom the true God was wont to reveal himself; because, although he might intend to make his Address to a false God; yet Fehovah, or the true God, might take Advantage from this to promote his true Religion, by inspiring a false Prophet of the Heathens, and in despight of them, to make them hear the Prediction of their own Destruction from the Mouth of their own Friend. Nor is it so strange to suppose, that a Prophecy concerning our Saviour should come from a Heathen Pricst; since the Sibyls bave predieted the same, and filled the whole World full of Expectation of some mighty Deliverer about the Time of our Saviour's Birth, as Virgil's Eclogue is an undeniable Instance.

Phil. But Phil. But if natural Religion be so defective, and Revelation so necessary, as you contend for; and withal, if the fervs were only blessed with this Favour, how can we excuse the partial Justice of God, to make so much of this odd Sort of People, and leave all the rest of the World to shift for themselves, as if they were none of his Creatures? Methinks of all the Nations of the World, the divine Prudence should never have picked out this currish Nation, to have lavished out so many Favours upon a People, that from the Time of their Original, to their Overthrow, were the Opprobry of the World, who as * Tacitus and Justin tell us, were expelled Ægypt for a Pack of scabbed Lepers, that would have infected the whole Country; and when they lived at Rome, they were observed by + Juvenal, to be of such a dogged Temper, that they would not so much as direct a Man in his Way, unless he was of the same circumcised Race. Now how can any one, Credentius, suppose, that God Almighty should overlook all the Nations of the World, and make himself so extraordinary familiar with this cross-grain'd Rabble? One would have thought, if the Deity had been inclined to have made a Distinction between any of his Creatures, that the Greeks or Romans should have stood fairest for fuch a Favour; for they were Nations of great Candour and Generosity, who had Minds that did generally abound with extraordinary Virtue and Honour: But the Fews, of all Nations in the World, were remarked for lowr unsociable Qualities ; and their own Prophets cannot forbear calling them often a stubborn, untoward, perverse, crooked, and stiff-necked People. And therefore, Credentins, pray let me see how you can excuse the Justice and Wisdom of God in being so liberal of his Revelations to this people only.

Cred. I do not in the least see, Philologus, how the Justice of God is touched by this gracious Manifestation of his Will in particular to the Jews, rather than to other Nations; or that they deferved it less than any other. For, * Tacit. Hift. Lib. 5. Just. Hist. Lib. 36. + Jup. Sat. 6, · P 2

1. This

This agree- 1. This was no more than what God had done before
able to , in other Ages of the World, in order to preserve to him-
God's usual
Providence, self a Church or chosen People, selected from the other un-

godly People of the World. Thus are the Children of
Seth, God's visible Church in the Antediluvian Times,
who were for this very Reason called the Sons of God, Gen.
vi. 2. And the Children of Shem and Japhet are separa-
ted from the profane Off-spring of Ham, Gen. ix. 26, 27.
And therefore in the Time of Abraham, when Idolatry
was spread well nigh over all the World, it was very
wisely contrived of God Almighty, to set up the Porte-
rity of this good Man, to be the Worshipers of the
true God, when the rest of the World had lapsed into pro-

fane Idolatry. . No Injustc? 2. Neither can this argue any Injustice in God, bein God.

cause it does not appear that the Heathens had any Right to demand of God a particular Revelation. They had the Law of Nature, as 'tis generally called, or the old Adamical Revelation to walk by, and what Rewards or Panishments were annexed to that, they were either to expect or fear. This was sufficient (tho' with more Difficulty) to square their Lives by; and God was in no Ways obliged to make their Task more easy, since he might dispense his Rewards upon what Conditions he pleased. I doubt not but that good Gentiles had their Reward allotted for them ; but then I see no Reason why they should be their own Caterers, and cut out what Work they pleased for themselves. For, if it pleased God to set the Gentiles to work out their Salvation with more Pains and Danger, and the Jew's and Christians with less, why should the divine Justice be taxed with Partiality, more than you should be, when you think fit to set some of your Workmen to an easier, and others to an harder Task, when all of them are obliged to undergo the most difficult and painful, when you shall be pleased to assign

it? Other In. . 3. Neither can I see any Reason why the Justice or stances of Wisdom of God should be called in Question for this as unac. liberal Distribution of Revelations to the Jews alone, for countable.

whicha

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