Chapter: PART III. OF A CHRISTIAN COMMON-WEALTH. CHAPTER XXXII. OF THE PRINCIPLES OF CHRISTIAN POLITIQUES



The Word Of God Delivered By Prophets Is The Main Principle

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, 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.

 Aboard the walker once more, Deryn realizes Klopp is ready to help shoot down the zeppelins, who will both destroy the Leviathan and capture, kill, or report on Alek. The zeppelins start putting men down on the ground, and Dr. Barlow says their goal is to capture the ship. Alek puts Deryn on the machine guns to fire at the Germans on the ground--one group of Germans is heading for the Leviathan, and the other is getting ready to fire on the walker. In the battle, Alek manages to stomp on the anti-walker gun, and things seem to be going their way. Then there's a loud explosion and the walker tips over.

