Care and Diligence as if he gave no Grace at all And in either Case 't is very hard to Assign just how far Nature goes or exactly to Define how much Second Causes contribute toward the Production of the Effect and how much is to be ascribed to God I would not be misunderstood as if I thought the Writing of the Scriptures owing to God's Providence no otherwise than as other common Events in the World are or that there was no greater Degree of Divine Grace and Assistance went to the Composing of them than does to the making other Pious and Good Books I hope I have made it appear that these Books were Design'd by God for the Perpetual Vse and Instruction of the Church to be a Fixt Rule of Faith and Manners and the Standard by which all other Doctrines and Practises are to be Tried And then I think 't is to Reflect both upon the Wisdom and Goodness of God to suppose that he did not Assist the Holy Writers with such a Degree of Infallibility as was requisite to make their Writings serviceable to that End But still I believe that the Extraordinary and the Ordinary Means of Grace agree in this that in both Cases God never affords Supernatural Assistance to do that which Natural Causes are sufficient to Effect of themselves and that his Constant Method is to let Natural Means go as far as they can and then supply the rest himself And if Mr. N. had well considered this he might have spar'd his pains in Writing this Treatise Or however Innocent his Intentions might be in Writing it yet it was not so Prudently done in the Editor to Publish it when at the same time he was sensible a v. Fr. p. 245 24â— Eng. p. 51 54. that very Ill Consequences might be drawn from it and he could not but think that Bad Men would greedily catch at them and make what advantage they could of them I am as little for an Implicit Faith or Building Sacred Truths upon False Principles as he or his Interpreter b Eng. Pref. p. 7. but yet I think a Man ought to be well Advis'd and very sure he is in the Right before he ventures to Unsettle Foundations I find the Publisher himself is of the mind that all Truths are not to be spoken at all times especially when 't is likely they will do more Harm than Good c Eng. 123 124. Fr p. 219. and therefore I wonder he should set such a value upon that which at best is but a Probability for he himself d v. Fr p. 245 221. Eng. p. 51 127. looks upon this Hypothesis to be no more as to venture the Publishing it at the Expence of the most Important Truths And tho we should suppose the Principles Mr. N. has advanc'd in his Treatise to be True yet I can't look upon them to be of such Importance but that ' t were better the Publick should be deprived of the Advantage it might draw from the Knowledge of such Truths than to be visibly Expos'd to the Danger of Abusing them so lamentably as it will be apt to do which the Publisher tells us e Fr. p. 218. Eng. p. 122. was the Opinion of several Learned Men concerning these Papers And I don't see any thing that he has said to the contrary hath force enough in it to make these Gentlemen alter their minds For as to what he f Fr. p. 221. En. p. 126 alledges that these Principles may be made use of to overthrow the Pretences of Libertines tho I grant 't were better men should believe as much of the Scriptures as Mr. N. does than none at all yet I conceive it a very improper way to go about to convince Infidels of the Authority of the Bible by telling them that several of those Writings which go under that Name are meer Fiction and Romance g Fr p. 248. 253. Eng. p. 164 170. and Pieces of Wit and Fancy h Fr. p. 274. 285. Eng. p. 99. 116. that other things in that Book are writ with Excessive Choler and Impatience i Fr. p. 228. Eng. p. 24. and unworthy not only of a Pious man but even of an Honest and Wise Heathen k Fr. p. 275. Eng. p. 100. Nay that some of the Writings that go under the Venerable Name of God's Word maintain the Principles of Libertinism it self l Fr. p. 273. Eng. p. 96. and have Expressions in them very like Blasphemies m Fr. p. 275. Eng. p. 101. These and such-like goodly Titles does this Author bestow upon several of those Writings which Christ and his Apostles and the whole Christian Church ever since have look'd upon as the Word of God and written for our Instruction Certainly this Method to use Mr. N's own words n Fr. p. 281. Eng. p. 100. Instead of Converting Libertines does but excite their Raillery and confirm them in their Impiety At least if the Publishers of such Tracts as this have a mind to convince the World that they design no Harm to Religion they ought to Publish them in the Learned Language that none but Scholars may Read them For the Publishing such Writings in Vulgar Languages proves a snare to Men of Unsettled Heads and Vicious Inclinations They have not Capacity enough to Examine the true Merits of the Cause or to weigh Exactly what can be said on both sides in such Nice and Difficult Subjects and therefore they presently run away with any thing that seems to make against Religion without considering what can be said on the other side because they are glad to find any Pretence or Plea for Sin and Wickedness But if the Editor had no good reason for Publishing this Treatise I am sure the Translator hath much less for Printing it in English He himself o Engl. Pref. at the End acknowledges that this Treatise is not Calculated for the use of simple-hearted Pious persons nor consequently the Translation tho one would think an English Translation were made for the use of Ordinary English Readers But since he tells us these Discourses were not design'd for Plain Honest Illiterate Christians I cannot imagine why they were Translated except it were as some other Precious Treatises have been of late for the Benefit of Dishonest Illiterate Atheists and to furnish those Wits with Objections against the Scriptures who set up for Advocates of Irreligion and value themselves for reasoning out of the common Road and not blindly following the Dictates of others and yet for all their mighty Boasts can only Repeat the Arguments which other Men put into their Mouthes and those too must be Construed into English before they can Understand them FINIS
Order of Ministers and Church-Governours who have the Power of Dispensing them the Necessity of being Incorporated into the Church as a Society Founded upon a Divine Charter and to whose Members alone belong the Priviledges of the New Covenant the Meritorious Efficacy of Christ's Sacrifice and Intercession towards the Procuring men's Salvation these Doctrines I say they will by no means admit to be True because as they pretend they cannot see what Natural Force there is in these things toward their producing their intended Effects And when they have deprived Christ of his Titles of Saviour and High-Priest tho perhaps they may still be contented to acknowledge him a Prophet and a Teacher come from God yet they look upon his Coming into the World as a matter of no Great Consequence and which men do well to believe if they see good Reason for it or if after having used Reasonable Diligence they are not convinc'd that 't is True there 's no great Harm done since he came only to Reinforce the Principles and Duties of Natural Religion which men's Reason will sufficiently instruct them in and if they do but live up to its Directions and lead good Moral Lives they may be saved whatever their Opinions are as to what they call the Speculative Points of Religion These Opinions every body is sensible are very much in Vogue especially among those who value themselves for being Free Thinkers and Reasoners 'T is evident likewise that men of these Principles are apt to look upon the Bible as a Book of no great Value and which the World might very well be without and are ready to declare that the Disputes it has occasion'd have done more harm than the Book has done good and so from Vndervaluing its Worth they come to question its Authority From what has been said it appears very probable that the Prevailing of these Loose Notions concerning a Church-state and Revealed Religion at first gave Rise or at least hath since given Continuance to those Controversies that have been so much Debated of late concerning the Integrity and Authority of the Scriptures And the Atheistical Party have been Industrious to keep alive this Dispute as well knowing that 't is doing no small piece of Service to their Cause to weaken the Authority of the Holy Writings Mr. Hobbs and the Author of Theologo-Politicus are the Chief of that Party who have engag'd in this Controversie tho indeed they ought to pass but for one Writer since the latter has taken the Substance of what he says from the former and seems to have little of his own Invention unless it be the Quoting of a Text now and then in Hebrew which he does I suppose to raise in his Vnlearned Readers an Admiration of his Profound Reading and Schollarship And this Design of his has in some measure taken Effect for his Atheistical Admirers are generally Ignorant enough to take him for a Writer of Sense and Learning But to pass by these Profess'd Advocates of Atheism and Irreligion the most considerable Writers that have been concern'd in the Controversie about the Integrity and Authority of the Holy Writings are Mr. Simon and his Adversaries Whose Learning as I do not intend to disparage so neither will I take upon me to judge of their Secret Intention in the Management of this Dispute I acknowledge them to be men of Learning and as to their Design I am willing to think as Charitably as I can But yet I cannot forbear saying that tho they differ very much in their Notions as to other Matters yet they seem to agree in speaking slightly and irreverently of the Holy Writers they readily lay hold of any Difficulties which tend to weaken their Credit and do not take half so much pains to Improve any of the Arguments that may be produc'd for them as they do to Vrge Objections against them But however I must say thus much in behalf of Mr. Simon that many to shew their good Will to the Bible make him say much Worse things than he really does and such as they would fain have him say and would be glad if they could Vouch his Authority for They are Industrious to make the world believe that if we will take his Judgment there have been so many Corruptions and Alterations made in the Text of the Bible that 't is impossible to tell which is the True and which is the False Reading Mr. Dryden particularly in his Religio Laici makes this Comment upon Mr. Simon 's Critick and tells us as delivering that Author's sense that the Jews have Let in Gross Errors to corrupt the Text Omitted Paragrahs and With vain Traditions stop'd the Gaping Fence Now one would think by this Account of his Work that Mr. Simon had expresly asserted that the Jews had Wilfully and Designedly Corrupted the Original by Adding to and Taking away from it as they thought fit But in my Opinion 't is taking a greater Liberty than Poetry it self will allow to make a man speak quite contrary to his Sense and Meaning For Mr. Simon makes it his Business to prove in several places of his Book a Critique upon the O. T. l. 1. ch 17 18 19 l. 2. c. 4. that the Jews have not corrupted the Hebrew Text and answers the Arguments that are usually brought for that Opinion All that he affirms as to this matter is that the Bible has been obnoxious to the same Corruptions that other Books are through the Ignorance or Negligence of Transcribers and that such kind of Faults crept into the Text in those Ages chiefly that did not mind the Niceties of Criticism and therefore the proper way to Reform those Errors is by Correcting the Suspected Places according to the Rules of that Art and by diligent Comparing of Copies as Criticks correct other Books and the Massorets have already the Hebrew Text. And as for the Additions which are supposed by many to have been made to the Original Text he supposes them inserted by Prophets whereof there was a constant Succession whose Business 't was to take Care of the Publick Records How true this Hypothesis is 't is not my Business to examine 't is sufficient to my present Purpose that Mr. Simon does not represent these Additions as so many Corruptions of the Text. So that in this Case Mr. D. has Misrepresented Mr. Simon 's Text aswell as that of the Bible and put such a Gloss upon it as it does not appear that he ever intended as far as can be gathered from his Words But I shall pursue this Matter no further because Mr. D. may think it hard measure to urge any thing said in his Religio Laici against him at this time of day when he has alter'd his Mind in so many Particulars since the Writing of that Poem and has made Amends for his Former Incredulity by turning Advocate for Implicite Faith One of Mr. Simon 's Antagonists whom he and the rest of the World take to
God's Providence in their Minds p. 133 3 To foretell the times of the Messias p. 136 Why his Coming revealed so often and so particularly p. 137 By what Steps and Degrees God revel'd this Mystery p. 141 Some Prophecies more directly pointing to the Messias than others p. 145 Concerning the Literal and Mystical sense of Prophecies how reasonable to allow this Double Sense p. 146 An Instance of both these Senses in that Famous Prophecy Is 7.10 c. which is at large Exlain'd p. 149 The same proved by other Instances p. 151 There are Evident Marks whereby to discover a Mystical Sense wherever 't is involv'd under a Literal One p. 152 The reasons why Prophecies are written in such a Style as contains a Mystical Sense under a Literal One p. 155 Two Rules laid down as the Foundation of Mystical Interpretations p. 161 A Recapitulation of what has been said in this Chapter p. 163 CHAP. IV. Wherein some Difficulties are Resolv'd relating to the Prophets themselves or their Writings p. 167 Two Difficulties proposed the First concerning the Obscurity of Prophecies the Second concerning the Marks whereby to distinguish True Prophets from False Ibid The First Answer'd by proving these two things 1 That the Prophecies were not so much design'd to gratify Men's Curiosity in discovering to them what should come to pass hereafter as to Convince them when the things foretold were come to pass that 't was the Lord's doing p. 170 Dan. 12.4 and Revelat. 22.10 Explain'd p. 171 2 Assertion The fulfilling of Prophecies if deliver'd plainly inconsistent with the Freedom of Humane Actions p. 174 Three Rules laid down for the Clearing of Second Difficulty 1 Rule A Prophets endeavouring to Seduce Men to Idolatry a certain Sign of a False Prophet p. 183 2 Rule The Prophets usually when they first entred upon their Office gave such a Sign of their Mission that a little time would discover whether they were sent from God or not the fulfilling of which Sign establisht their Authority for the Future p. 185 3 Rule Three Criteria made use of to judge of a Prophet if he gave no Sign viz. Purity of Doctrine Holiness of Life and Agreement with other Prophets p. 188 CHAP. V. Concerning the Inspiration of the Canonical Books of the Old Testament in General and of the Historical and Poetical Books in Particular p. 139 Mr. N.'s Objections Proposed p. 194 Concerning the time when the Canon of the Old Testament was Compiled Several Reasons assign'd why it must have been Compiled in Ezra's time or not long after p. 195 To suppose it Compiled so Early adds great weight to it's Authority p. 199 The Canon doth not consist of all the Fragments of the Ancient Jewish Books which were Extant when that was made as Mr. N. supposes p. 201 Our Saviour approved the Canon of the Old Testament as it stood and was received by the Jews in his time p. 205 So did the Apostles 2. Tim. 3.16 Vindicated from the Gloss which Grotius and Mr. N. put upon it p. 209 The Jewish Division of the Old Testament into the Law Prophets and Chetubim does not favor Mr. N. p. 214 That Division proved not to be Ancient p. 216 Grotius's Authority in this Controversy consider'd p. 211 Concerning the Authority of the Historical Writings of the Old Testament 'T is probable they were Composed by Prophets p. 220 A passage in Josephus to that purpose clear'd from the Exceptions of Monsieur Huetius p. 223 The Book of Esther Vindicated from Mr. N.'s Objections p. 226 A Vindication of the Book of Job Why writ with so much Elegancy p. 228 An account of those passages in it which savour of Impatience p. 230 What Opinion Job maintain'd in the Dispute betwixt him and his Friends p. 233 In what sense this Book is Inspir'd p. 236 What excellent Uses may be made of this Book p. 239 The Divine Authority of the Book of Psalms proved p. 240 They made up the greatest part of the Publick Service first of the Jewish and afterward of the Christian Church in the Primitive times p. 242 An Answer to the Grand Objection taken from the Imprecations which are to be found in several of the Psalms consisting of Three Particulars viz. 1 Several of those Expressions do not really import so much as they seem to do p. 246 2 Most of them are rather Predictions than Imprecations p. 247 3 'T is lawful in several Cases to Pray against our Enemies This proved in four Instances p. 250 A Caution against Misunderstanding some Expressions in the Psalms p. 260 The Divine Authority of the Book of Proverbs asserted p. 261 M. N. guilty of a manifest Error p. 262 The Proverbs being Moral Instructions no Argument that they are not Inspir'd p. 264 In what respect this Book exeeeds the Moral Writings of the Heathen Philosophers p. 267 Mr. N's Objections against some particular Passages in this Book Answer'd p. 269 Concerning the Collection of Proverbs ascribed to Agur and an Answer to Mr. N's Objections against them p. 271 The Design of Ecclesiastes and of the Canticles explained and Vindicated from Mr. N's Objections p. 279 The CONCLUSION p. 281 ERRATA THat which most disturbs the sense is pag. 48. lin 20. where in stead of do not reach this Case by the Laws of Christ read the Laws of Christ do not reach this Case P. 26. in the Mar. for p. 11. 12. r. p. 17. p. 50. in the Mar. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 121. l. 26. for ther'e 's r. there 's p. 123. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 145. Marg. for v. Cels r. c. Cels p. 160. l. 20. del likewise p. 212. Mar. put a comma after citatur p. 250. l. 18. for ef r of p. 259. l. 20. for of notorious r. of his notorious p. 262 l. 23. for sebject r. subject CHAPTER I. General Considerations concerning the Inspiration of the Writings of the New Testament I Do not dislike our Author's a French Edit p. 222. English p. 13 Division of the Scripture-Writings into Prophecies Histories and Doctrines and I do so far agree with him as to grant that all the Holy Books have not an equal degree of Inspiration but have more or less of it according as the matters they contain are more or less Adequate to the Writers Understanding and Capacities For I cannot but think that God made use of their Natural Talents as far as they could be subservient to his designs the Reasons of which Opinion I shall have occasion hereafter to mention But yet notwithstanding my agreement with him thus far I must desire leave not to follow his Method because I think 't will contribute much to the Clearness and Strength of the following Discourse if I treat of the Inspiration of the New-Testament-Writings in General in the first place For in this Method we begin with what is most Known and Certain
Apostles thought of their own Writings and what Authority they challeng'd as due to them Irenaeus one of the Greatest men of the Church in that Age sufficiently shews the Sense of the Christians of his own time concerning the Authority of these Writings The Hereticks against whom he writes pretended that their Opinions came originally from the Apostles and that whatever the Apostles might say to the contrary in their Writings yet they taught those very things by word of mouth which these Hereticks since maintain'd In answer to this Irenaeus does not only confute their Pretences by shewing that there was Clear and Undoubted Tradition for the Catholick Faith which in those early Times could easily be trac'd up to the very Apostles g Iren. l. 3. c. 3. but likewise proves that 't is in vain to set up Oral Tradition in Opposition to the Writings of the Apostles h Ibid. l. 3. c. 1. because the very same Gospel which they at first preach'd they afterwards by the Will of God committed to Writing to be the Foundation and Pillar of our Faith In pursuance of which Testimony we may further observe that the very Arts which those Hereticks used either to Undermine or Evade the Authority of the Apostolical Writings plainly shew their Authority was look'd upon as Sacred and Decisive in the Christian Church The Writers of the same Age do fully bear witness to the Canon of the New Testament The Learned Mr. Dodwell has observ'd i Dissert in Irenaeum l. n. 40 41. that St. Paul's Epistles were generally known and received in the Church soonest of any of the New Testament Writings and accordingly besides the Testimony which St. Peter gives them which we have already mention'd we we may observe that Ignatius the earliest Writer of the second Age is very industrious in imitating St. Paul's Style and using his Expressions as if he had a mind his Readers should take notice that he had studied his Epistles The Authority indeed of the Epistle to the Hebrews hath been call'd in question because the Author 's not having set his Name to it has given occasion to doubt whether it were S. Paul's or not But as this Epistle must be of Apostolical Authority being older than Clemens Romanus who plainly alludes to it in two places of his Epistle to the Corinthians k N. 17 36. so the style the way of Arguing and the Genius of the work discover it to be S. Paul's but S. Peter puts an end to the dispute for the saying which he quotes in his second Epistle as S. Paul's is certainly taken out of the Epistle to the Hebrews l 2 Pet. 3.15 compar'd with Hebr. 10.37 The first Epistle of S. Peter is quoted by S. Polycarp who writ just after Ignatius's death About the same time certain Pious Men Travell'd from place to place on purpose to communicate the Writings of the Gospels as Eusebius informs us m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. E. l. 3. c. 37. which he to be sure understood of the Four Gospels now extant which only were reckon'd Authentick in his time And 't is plain they were esteem'd so in the Middle of the Second Age because Justin Martyr quotes them generally whenever he has occasion to mention any thing belonging to the History of our Saviour But in Irenaeus's time their Authority was settled beyond all dispute for he says positively n Iren. l. 3. c. 11. that there are Four Gospels neither more nor less And indeed the Authenticalness of Four Gospels seems to be owing to St. John himself who made them into one Complete Code as I observed before o p. 11. 12. The same Iraeneus gives a large Testimony to the Revelations and often quotes the first Epistle of S. John p ap Euseb H. E. l. 3. c. 18. l. 5. c. 8. I thought it not improper to give this brief Account of the Testimonies which are given by the earliest Christian Writers to the most considerable Books of the New Testament to shew how good a Foundation there is for the Authority of the New-Testament Canon and how little ground there is for Mr. Hobb's Insinuation to the contrary who tell us q Leviathan part 3. c. 33. that the Writings of the Apostles were not received nor acknowledged as such by the Church till the Council of Laodicca which was held in the Year 364. recommended them to Christians As if all Christians did not agree in acknowledging such particular Books for the Writings of the Apostles till they were Recommended to them as he speaks and Enumerated by a Council Which has as little truth in it as what he says just afterward that at the time of this Council all the Copies of the New Testament were in the hands of Ecclesiasticks which if it be not a downright and wilful falsity in him is such a piece of ignorance as a grosser cannot be found in all the Kingdom of Darkness which he has described I find Men generally agree in believing Mr. Hobbs to be the Author of the Leviathan and several other ill Books and I fear too many have a great deference for their Authority tho the Parliament which according to him hath a juster right to declare what Books or Doctrines are to be received than a Council hath not yet given us a Catalogue of his Writings or Recommended them to the World neither of which could be true if this Argument of his be good But to return I don't pretend to have Collected all that can be alledged to prove the Antiquity of the New-Testament-Canon nor will I go farther upon a Subject that is already undertaken by that Learned Person who will shortly Publish an Elaborate Collection of all the Various Readings of the New Testament from whom the World may expect full satisfaction as to this matter However I can't but just take notice that 't is no prejudice to the Divine Authority of the N. Testament as our Author intimates a Fr. p. 266. Eng. p. 85. that some Books are received into it whose Authors are not certainly known and therefore as he argues of whose Inspiration we can't be certain He instances in the Epistle to the Hebrews But there is sufficient proof that S. Paul was the Author of that Epistle as I have shewed already And as to the whole New-Testament Canon 't was certainly the design of those that Compiled it only to gather together the Writings of the Apostles or of such as writ by their direction as the Ancients tell us S. Mark did by S. Peter's b Clem. Alex. ap Eus H.E. l. 2. c. 15. S. Luke by S. Paul's c Iren ap eund l. 5. c. 8. Grot. in Luc. 21.34 1 Cor. 11.23 24 25. comparâ—d with Luk. 22.19 20. So that the only reason why some Books were doubted of was because it did not clearly appear whether they were Writ by Apostles or not and assoon as that point was cleared
their Authority was immediately Establisht And so much for the proving the Sixth Proposition And I think supposing these Six Propositions proved this Conclusion will plainly follow from what has been said that the Books of the New-Testament were Written by God's Direction and design'd by Him for the Perpetual use and Instruction of the Church and are the only Fixt Rule which he has appointed for this purpose I shall draw some Conclusions from these Premises which will tend to illustrate and explain the Divine Inspiration of the Holy Writings 1. It follows from hence that the Holy Ghost assisted the Apostles as fully when they Writ as when they Preached How far this assistance extended and wherein it consisted I shall examine particularly in the next Chapter at present I intend only to shew that we may presume there is as great a degree of Inspiration to be found in their Writings as was in their Preaching For since the reason why this Assistance accompanied them in their Preaching was the benefit of the Church that they might Guide it into all Truth without any danger of mixing error with it the same reason holds much stronger for their Writings which do not serve for the Instruction of One Age only as their Preaching did but of Many And therefore tho we should suppose that they use Arguments ad Hominem sometimes and proceed upon such Principles as were generally admitted in the Age they lived without nicely examining whether they were true or not yet this only shews that they thought fit to explain Divine Truths in such a manner as was most suitable to the Capacity of the persons they were immediately to Instruct And as we must grant that tho the New Testament was design'd for the use of future Ages yet the Phrase and Style and Argumentation used in it is wholly accommodated to the Sentiments and Usage of that Age in which 't was writ so S. Paul himself does plainly imply that he does not always use the Best Arguments but sometimes such as are best fitted to the Capacities and Notions of those he Writes to For thus we find him express himself by way of excuse for the Argument he makes use of d Rom. 6.19 I speak after the manner of men because of the infirmity of your flesh which is as much as if he had said I could bring a better argument to prove what I say but this which I make use of is more suitable to your Capacities and may perhaps more effectually convince you than a better 2. It follows secondly that since the Books of the New Testament and the same reason holds as to any other Writings of the same rank and use were design'd to be a standing rule of Faith to Christians the Holy Ghost tho he did not generally Dictate the words which the holy Writers used yet directed them to express their minds in such a manner that those who have a regard to the Dialect and way of speaking in which they write might rightly understand them or at least the Holy Spirit prevented their giving just occasion for Men's errors and mistakes in matters of Consequence by their Phrases and Expressions And such a degree of assistance is absolutely necessary to make these Books a standing Rule of Faith For tho we suppose the Holy Writers used a Popular style and consequently made use of such Hyperboles and Metaphors and other Improprieties of Speech which common practise allows of in all Languages especially where they occasionally speak of Philosophical matters and things not immediately relating to Religion yet unless we suppose them to speak properly in those Terms of Art which are of fundamental use in the explaining the Doctrines of Christianity and upon the sense of which whole Controversies turn and as they are differently taken they alter the very face of the Christian Religion I say except we suppose the Apostles to speak properly i. e. agreeably to their own Simplicity and Plainness of Speech and in such a manner as was most likely to be understood by those they writ to when they treat of matters of great Importance and such as are justly to be reckon'd Fundamental Doctrines the New Testament will not answer the ends of a Rule of Faith For a Book is of no use to explain or decide any Controversy if we can have no sixt rule whereby to judge of its style so as to be in some measure certain what is its true sense And 't is very strange if a Book writ by persons who had an extraordinary assistance from God and which was design'd for Universal use should not be worded with that care which Humane Industry uses in matters of Importance And therefore we have reason to rely upon the assistance of the Holy Spirit even with relation to the Phrase and Letter of the Scripture and to believe that he has so far directed the holy Pen-men that their Phrases and Expressions should not lead Men into error in matters of Consequence but may be rightly understood by those that acquaint themselves with the Dialect in which they writ and consult the Ages nearest the Apostles who must needs be next to their own style the best Judges of their sense If indeed the Socinian Doctrines concerning the Nature and Satisfaction of Christ were true it must be confessed there would be little reason to believe that the Holy Ghost had a hand in wording the Scriptures nay then the Scriptures will appear to be written in such a style as if the Writers design'd to lead Men into error And the Socinians themselves when they make Reason the sole Judge of Sripture and tell us they will not believe any thing contrary to Reason tho it were never so plainly asserted in Scripture do in effect confess that the expressions of Scripture taken in their natural and most obvious sense do not at all favour their Opinions e Socin de Christ Servat l. 3. c. 6. And therefore 't is no wonder to find these Gentlemen warn their Readers so often not to make Inferences from the Phrases of Scripture as if they were used strictly and properly that they so often tell us of the Improprieties and Metaphors which the Eastern Writers and those who imitate them abound with that the Apostles play with Words as Socinus with Reverence speaks f Amavit Paulus in Execrationis verbo esse argutus Socm de Chr Serâ— l. 2. c. 1 and take them sometimes in one sense and sometimes in another Our Author follows them in this as well as in some other things g v Fr. p 234. Eng p. 146. and often cautions h Eng. p 107 111. Fr. p. 280 281. En. p. 11â— Fr. p. 285. Eng. p. 145 146. Fr. p. 233 234. us not to subtilize about the expressions nor stick too close to the Letter of the Scripture since the style of Scripture is so far from being exact that 't is very careless and tells us i Eng. p. 107 116.
Prophets often speak after a slighting manner of the Levitical Rites and Ceremonies p Is 1.11 c. 66.3 Jer. 7.22 23. Hos 6.6 Amos 5 21-24 Micah 6.6 7 8. and press men to the Practice of the Weightier matters of the Law Judgment Mercy and the Love of God and require inward Purity of heart q Ezek. 18.31 instead of outward Ceremonial Worship Which is such a pitch of Perfection in obedience as Moses's Law seldom recommends for indeed that was chiefly design'd to be a Political Law instituted for the Government of the Jewish Common-wealth and therefore as all Political Laws are 't is more careful to restrain Men from the Overt-Acts of Sin than to make them sincerly and Inwardly Good In which respect St. Paul says r 1 Tim. 1.9 that the Law was not made for a Rule to the Righteous but for a Restraint to the Lawless and Disobedient And therefore the Prophets by refining upon the Law and exhorting Men to fulfil the Righteousness of the Law by walking not after the Flesh but after the Spirit did contribute very much toward the preparing Men's minds for the times of the Messias Å¿ Prophetae omnes Egregii ad Evangelium Duces Grot. in Jer. 7.9 as they wean'd them from the overfondness they had to the Levitical Rites by shewing them a more excellent way to please God and as they gave them to understand that God did not design the Mosaical Covenant to be Perpetual but that that it should at last give way to a Better And these discourses which the Prophets made to the Jews together with the several Afflictions God brought upon them both in the Captivity and afterward on purpose to take off their minds from the Temporal Promises and make them look up to Spiritual and Heavenly Ones had so great an effect upon the generality of that People that in the latter times we find their Writers discourse of the Nature of Religion in a style much more agreeable to the Spirit of the Gospel than they used formerly as appears by the Book of Ecclesiasticus and speak of a Future State with much greater Clearness and Assurance as may be seen in the Dying Speeches of the Maccabees t 2 Macc. 7. and in several other parts of the Apocryphal Writings u Wisd 3. c. 5. Tob. 3.6 And all this contributed very much to raise in the minds of the Jews that Expectation of the Messias which we find the generality of them had at the time of our Saviour's Coming w John 1.20 21 -7.40 41. Luke 2 38.-3.15 I proceed to consider 2. The manner how the Prophets deliver'd this Prophecy and that was Twofold 1. There were some Prophecies which in the Proper Literal and Primary meaning related to Christ and can't in any Tolerable Sense be applied to any other 2. Others tho in their Literal and Direct sense they foretold some other Event which was nearer at hand yet had a further and Mystical sense contain'd in them which related to Christ and his Kingdom 1. Concerning the First sort I need not say much for they are but few in Comparison with those of the Second but are withal so plain that all the Art of the Adversaries of Christianity has not been able to avoid the force of them or wrest them to any other sense but what the Christians give of them Origen is very copious upon this Subject x v. Cels l. 1. p. 39 c. and proves at large that several Texts of Scripture never were fulfill'd in any person but our Saviour The Instances he gives are Gen. 49.10 Mich. 5.2 Isaiah c. 52. and 53. Psalm 45. To which we may add Dan. 9.24 c. Psalm 110. Psalm 22.16 18. 69.21 The greatest difficulties concern the Second sort of Prophecies which have a double sense Literal and Mystical for the explaining of which I shall lay down these following Observations 1. That most of the Prophecies concerning Christ have a double sense Literal and Mystical 2. That those Prophecies concerning Christ which do Directly point at something which happen'd before the time of our Saviour yet have some evident Marks in them which shew that they have some Further meaning than that which was first intended 3. That there are several very good Reasons upon which this Opinion of a Double sense in the Prophets Literal and Mystical is grounded 1. The First Observation I lay down is That most of the Prophecies concerning Christ have a Double sense Literal and Mystical Now to avoid all Cavilling about words I shall first premise that by the Literal sense I mean that which the Prophet more immediately intended and which pointed at some Event that was nearer the Prophets own time than the Mystical Completion was and by the Mystical sense I understand that which had a respect to the times of the Gospel tho sometimes this Latter sense is more properly express'd by the words and more agreeable to their Natural Import than the former as we shall see presently Having premised this I proceed to shew that there is a Literal as well a Mystical sense in most of the Prophecies relating to Christ Without allowing this we shall make great Confusion and Disorder in the Prophetical Writings if we suppose them to break off Abruptly from the matter in hand and without any visible Transition go to a quite different Subject And this is to speak more particularly very unreasonable to suppose in the Prophet Isaiah who as he is most eminent for the clearness of his Prophecies concerning the Messias so he is as remarkable for the Regular Order and Contexture of his Prophecies and their Coherence one with another And the Historical Relations which he intersperses in his Writings y Chap. 7. c. 36-37 -39 serve as a Key to open the Primary and Literal Intention of his whole Prophecy But the Beauty of it taken all together will be quite spoil'd except we suppose him in most Cases to have some regard to the Subject he is upon and rather to take Hints from thence to discourse concerning the state of the Gospel than to fly out into a Forreign Subject without any Respect to Order or Coherence The wonderful Restauration of the Jewish Nation and Deliverance out of their Captivity gave a very fit occasion to the Prophet to foretell at the same time that Great Salvation which Christ the Redeemer of Israel should Accomplish and was a proper Representation of our Saviour's giving Light to the Gentiles who sat in darkness and z Isaiah 61.1 proclaiming liberty to the Captives of Sin and Satan And accordingly the Prophet pursues this with a pompous Eloquence from the 40th Chapter almost to the end of his Prophecy But yet there 's no reason to think that he was so intent upon this Latter Subject as quite to forget the Former for he was not only an Evangelical Prophet but likewise knew how to speak a word in season to him
which I have discours'd in the last Chapter f P. 139. c. but yet I think the Use of Prophecies chiefly consists in the Comparing the Event with the Prophecy which when they are found perfectly to agree 't is a great Evidence of God's Providence in General and that this particular Event which the Prophecy relates to was an Effect of his Overruling Power There are several passages in the Prophets that plainly shew this was the Intent of many of their Prophecies God himself gives this Reason why he foretold the Restauration of the Jewish Captivity f Is 48.5 I have even from the beginning declar'd it to thee before it came to pass I shewed it thee lest thou shouldest say My Idol hath done them and my Graven Image and my Molten Image hath commanded them And such Events as the Jews were ready to ascribe to their Idols if God had not prevented it many others would willingly ascribe to Fate or Chance and not acknowledge the hand of God in them And therefore God to vindicate his Providence and shew that he Interests himself in the Government of the world and more especially in such Cases where his Church is concern'd has been pleas'd to Foretell several Future Events that when they came to pass men might be convinc'd that they were the Lord 's doing The same thing is intimated in those Remarkable Passages of Daniel g Dan. 12.4 See ver 9 10. Thou O Daniel shut up the words and seal the Book even to the time of the End Many shall run to and fro and knowledge shall be increased And to the same purpose c. 8.26 Shut thou up the Vision for yet it shall be for many days The meaning of which places is Lay this Prophecy up safe till after times for it can't be understood h See Is 29.11 Rev. 52. as yet but when the things themselves are near and ready to be brought to pass then men shall begin to understand it the Gradual Completion of the Prophecies shall open their Understandings and the comparing those parts of the Prophecy which are already fulfilled with the event shall give light into and direct Men to Judge of those particulars which are yet to be fulfilled We find St. John i Rev. 22.10 receives a Command quite contrary to this which was given to Daniel grounded upon the contrary Reason Seal not the sayings of the Prophecy of this Book for the time is at hand 'T is indeed very probable that a great part of the Revelations is not yet fulfill'd and therefore one would think that this Prophecy might have been Order'd to be Seal'd up at the first Delivery of it as well as Daniel's But the difference between these two Prophecies seems to lie here that tho some parts of the Revelations belong to the Latter times of the Church yet others relate to the First Ages of it and upon that account 't was fit that it should not be Sealed up but laid open to be Read k Rev. 1.3 and Consider'd from the very time when it was deliver'd because the Accomplishment of some parts of it Commenc'd very early and therefore the things contain'd in it are said to be such as must shortly come to pass l Rev. 1.1 Whereas that Prophecy of Daniel's which relates to Antichrist and I suppose the Command of Sealing up the Book belongs only to that particular Prophecy as will appear by comparing the Context of the two foremention'd passages m Dan. 11.36 c. to c. 12 5-8 13 to 26. together I say the coming of Antichrist foretold by Daniel was a great way off of Daniels own time and no part of the Prophecy relating to it shortly to be accomplish'd I think from these places 't is evident that the Use of several Prophecies according to God's own Intention did chiefly consist in Comparing them with the Event after they were fulfill'd and that they were in a manner useless as a Book that is Sealed up till the things themselves appear'd Now if Prophecies were design'd to be Explained by the Event this supposes that the words in which they are deliver'd are not to be plain of themselves But there is another Reason why God should not give Men a Clear and Distinct Knowledge of what is to come and that is because 2. The fulfilling of Prophecies if the things are distinctly Revealed is Inconsistent with the Freedom of Humane Actions and the Manner how Providence brings the things Foretold to pass which is a Second Reason why Prophecies should be Obscure God always makes use of Men to be the Instruments of his Providence but if they certainly knew what was to come to pass and how it was to be brought to pass they could not be Instrumental in bringing it to pass in a Rational and Free way of Acting because it would not leave them wholly to themselves to have a full Power over and a free Determination of their own Actions And that whether the thing foreknown be Good or Bad if it be Good it tempts Men to Carelesness and to presume too much upon God's promise for then Men are apt to argue thus What need we trouble our selves with helping to fulfil God's promises as if he were not able to bring about his Designs without our Assistance God is obliged in Honour to see his Words made good and we need not fear but he will take care that they be perform'd On the other side if the Prophecy foretell some Sinful Action to be committed such a Prophecy would Humanely speaking very often destroy it self and the very foretelling it plainly would hinder the thing foretold from coming to pass For if such Prophecies were so plain that every body at first sight could see the whole Contrivance and look thro all the Scenes of the Action they could not be brought to pass without offering violence to Men's Voluntary Determinations and making them purely Passive in producing the foretold Events and meer Tools in the Hand of God Almighty For Instance if our Saviours Crucifixion had been foretold with all the particular Circumstances the Manner how and the precise Time when it was to be brought to pass and the Persons that were to be concern'd in it we can't imagine so many of the Chief and Principal Men among the Jews would have had a Hand in it without being perfectly carried on to it by an Overruling Power against their own Inclinations which besides its thwarting the Principles of Humane Nature must make God the Author of Sin But since the Prophecies concerning the Messias and his Sufferings were deliver'd with such a mixture of Obscurity as never to be fully understood till after the Event this gave Room for the Jews Malice to concur with God's Providence in bringing this to pass and so as St. Paul tells them a Acts 13.27 Because they knew him not nor yet the voices of the Prophets they fulfilled them in condemning him Again
Vales. ibid. 5. However that be yet 't is certain that when the Book of Ecclesiasticus was writ the Canon of the Old Testament was settled for he makes mention of the Twelve Prophets altogether l Ecclus. 49.10 which is an Argument that the Smaller Prophets were then Collected and Compil'd into one Book which Book was afterward call'd the Book of the Prophets m See Act. 7.42 Justin M. c. Tryph. p. 45.50.57 Ed. Steph. Cyprian Epist 59. Ed. Oxon. Nay further the Author of the Prologue to that Book speaks of the Law Prophets and other Books of Scripture as then Translated into Greek which is an Undeniable Argument that the Canon was then Completed And tho we suppose that Prologue to be made by the Grandchild of the principal Author Jesus the son of Syrach which Younger Syracides lived in the time of Euergetes II. commonly called Ptolomee Physcon yet it appears by the Beginning of that Prologue that his Grandfather studied the same Holy Books which he afterwards says were turn'd into Greek And this Elder Siracides speaks of Simon the son of Onias the High Priest as one whom he very well remembred n c. 50. 1 c. now that Simon was High Priest in the Beginning of Philopator's Reign o See 3 Macc. 2.1 com with c. 1.1 who was next in Succession but one to Philadelphus So that the Canon of Scripture will appear to be as old as Philadelphus's time because 't is evident from hence that 't was Translated all into Greek in a little time after tho we should not suppose the whole work performed by the LXX Lastly to these Considerations we may add the Concurring Testimony of all the Ancient Writers both Jewish and Christian who agree in supposing the Canon of the Old Testament to have been Compil'd in or about Ezra's time and who probably had the Authority of some Ancient Writers for what they say which now are lost And if these Considerations taken all together have any Force in them to prove the Canon of the Old Testament to have been settled in Ezra's time or in the next Age I say if it were settled so early this very thing will add great Weight to its Authority For 1. 't is agreed on all hands that Ezra who calls himself a Ready Scribe in the Law of Moses p Ezr 7.6 Revis'd the Holy Writings Retriev'd them from the Corruptions which the Scarcity of Copies and the Disuse of the Hebrew Language during the Captity had brought into them supplied and completed many of them and put them into Order and Method And when a man of so great Authority as Ezra was had done all this so lately it cannot be imagin'd but that the Compilers of the Canon must have had a particular Regard to his Judgment and admitted no Books into their Collection but what were allow'd of by Ezra or if they were of Later date than his time the Writing of them must have been within the Memory of these Compilers so that they were proper Judges whether a Book deserv'd to be esteem'd Sacred or not So that from hence 't will follow that the Authority of the main Body of the Canon bottoms upon the Judgment and Authority of Ezra whom if we should grant to have been no Prophet yet we canot think but in a matter of such Moment as the Revising and putting in order the Holy Writings he would not only use the best Skill he had himself but likewise consult with Haggai Zechary or Malachi the last of which must needs have been alive in his time and possibly the other Two also and do nothing without their Advice For we find that at the first Return from the Captivity in a matter of much less moment viz. where some that pretended to the Priesthood could not prove their Pedigree the Governour would determine nothing but left the matter undecided till a Priest should arise who had Vrim and Thummim q Ezr. 2.62 63. And if any such Priest did arise afterward as if we believe Josephus there did for he tell us that that Oracle ceas'd but 200. years before his time r Antiq. Jud. l. 3. c. 9. p. 90. C. Ed. Gen. 't is very probable that the Judgment of the Canonical Books was left to him to determine which were such as the Learned Mr. Dodwell has made appear in the Appendix Å¿ Sect. 9. to his Lectures now in the Press 2. This Early date of the Canon of the Old Testament quite destroys that Fancy of our Authors x Fr. p. 279. Eng p. 106. that the Jews put together all the Fragments that remain'd of their Ancient Books so that the Canon of Scripture was their whole Library For in the First place 't is plain that the Chronicles are Extracts out of larger Records which they often Refer to and yet these Books were Compil'd after the Captivity as appears by several passages y 1 Chr. 3.17 〈…〉 c. in them and 't is not likely that the Originals which escaped the Destruction of Records occasion'd by the Ruine of the Commonwealth and the Captivity which ensu'd should be lost in so little a time as was between the Compiling the Chronicles and making the Canon Especially since Josephus z L. 1. c. App. p. 136. D. tells us that the Genealogies of the High-Priests and their Succession for above Two Thousand years past were preserved in the Publick Records and remain'd to his own time Again several Books which never were in the Canon were Extant when the New Testament was writ and are Cited there as Writings of Credit and Antiquity such as are the Prophecy of Enoch and the Assumption of Moses both referr'd to by St. Jude a Jude 〈◊〉 and 14. as also several other Ancient Books from whence both Christ and his Apostles take many Passages concerning Historical Matters which are not Extant in the Canonical Writers b â—ee Matth. 23 3â— Luk. 4.25 Jam. 5.17 Act. 7.22 52. Heb. 11 37.-12.21 2 Tim. 3.8 V. Orig. Epist and African And 't was from such Ancient Writings probably that Josephus took some Stories which he relates of Moses c Antiq. l. 2. c. 5. and of other Persons Besides we find Apocryphals quoted by Barnabas in every Page of his Epistle almost by Clemens Alexandrinus and other Ancient Writers in several places many of which 't is likely were Written Originally in Hebrew since by the Matters they Treat of we may reasonably judge them to be as old as the Collection of the Canon and were certainly lookt upon as Books of great Antiquity or else they would not have been Cited by these Authors under the Venerable name of Scripture From all which it appears that the Compilers of the Canon did not take in Promiscuously whatever Hebrew Writings they could find but used all possible diligence to distinguish Sacred Writings and such as were design'd by God for the Use of the Church from those
which were not so The Reasons which Confute this Opinion of our Author concerning the Collection of the Canon of the Old Testament I thought fit to represent all together when I was upon this Subject tho I am sensible that 't is only the first of these Considerations which can be inferr'd as a Corollary from what has been said concerning the Early Date of the Old Testament Canon What I have hitherto said concerning the Authority and Antiquity of the Old Testament Canon I cannot call Absolutely Certain or Demonstrative but I may safely say thus much that it carries in it a greater Degree of Probability than any thing the Adversaries of the Canon have advanc'd to the Contrary So that tho we should grant what our Author says d Fr. p. 276. Eng. p. 102. That there is no proof at all that Esdras and the Great Sanhedrim of that time among whom were Haggai Zachary and Malachi Compil'd the Canon yet still 't is probable 't was made by those that were so near their time that they knew what their Sentiments were in this Matter and made this Collection accordingly But if this Proof be not thought Satisfactory I should think any Christian ought to acquiesce in the Judgement of our Saviour and 't is plain he lookt upon the Jewish Canon which was Undoubtedly the same in his time which is now received in the Protestant Churches I say he lookt upon it as a Collection of Holy Writings design'd by God for the Instruction of his Church and the Rule the Jews were to have recourse to when they would inform themselves what was the Will of God He bids them e Jâ—h 5.39 Search the Scriptures without distinguishing as our Author does f Fr. p. 277 279 285. Eng p. 10â— 106 116. the Truly Inspir'd Books from those which are not so for in them saith he ye think and so far ye are in the right that ye have Eternal Life 'T is strange our Saviour should not correct this Mistake of theirs if some of the Books they had such a great Veneration for favour'd such Dangerous Doctrines as our Author thinks the Book of Ecclesiastes does g Fr. p. 272. Eng. p. 96. and contain'd Expressions very like Blasphemies as he is pleas'd to speak concerning the Book of Job h Fr. p. 275. Eng. p. 101. For if this were true 't was certainly very dangerous for Men to Search or be too much Conversant in these Books especially since they came Recommended under the Character of a Divine Inspiration 'T is strange our Saviour i Luk. 24.44 should prove the Passion and Resurrection of the Messias not only out of Moses and the Prophets but also out of the Psalms by which our Author k Fr. p. 277. Eng. p. 123. understands those Writings which the Jews call Chetubim if these Books be of so little Authority as he would perswade us they are Mr. N. would fain Evade the Force of this Argument taken from our Saviours Authority by telling us l Fr. p. 278. Eng. p. 104 105. that Christ never design'd to Criticize upon the Sacred Books or to Correct those Errors of the Jews which were of small Importance But since our Saviour Criticiz'd so far upon the Sacred Books as to Confute the false Glosses m Matt. 5. c. 23. which the Scribes and Pharisees had made upon them and to Reject the Traditions n c. 15.1 which they had Equall'd to the Word of God and in some Cases Prefer'd before it it seems as necessary for him to have distinguisht between the True Scriptures and those Books which were Undeservedly esteem'd such Especially if these Latter advance Doctrines that do not well agree with the Former as our Author o Fr. p. 272 c. Eng p. 95 c. indeavours to prove concerning several places of the Proverbs Ecclesiastes and Job for then the Admitting the Authority of such Writings is of as Ill Consequence as the Receiving the Traditions of the Pharisees could be Nay with his leave I think it an Error of more dangerous Consequence to Equal a Book that is not Inspir'd when it contains False Doctrine with one that is truly Divine than to Equal such Traditions as the Pharisees held with an Inspir'd Writing Because a Tradition will probably in time be forgotten and so lose all its Authority which we see has been the Fate of most of the Pharisaical Traditions whereas a Book that has once been generally Reputed of Divine Authority 't is likely will maintain that Character for ever For its very Character will make Men careful to preserve it and the Older it grows the Stronger will the Plea of Prescription be for its Divine Original and Consequently the More will be Impos'd upon by it as we see hath Actually happen'd in the Case we are now speaking of if our Author's Opinion be true For the whole Christian and Jewish Church hath time out of mind lookt upon the Books contain'd in the Jewish Canon to be Inspir'd and have upon all Occasions appeal'd to their Authority as such From whence it appears that our Saviours taking notice of this Error if it had been one would have been much more beneficial to after Ages than his Confuting an Unwritten Tradition could be But further we find the Apostles Judgment does evidently concur with our Saviours in this matter St. Paul says a Rom. 3.2 that the Jews were intrusted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oracles of God but surely he would have told us that they were not True to their Trust if he had thought they had mix'd Prophane Books with the Sacred ones But that Text of the same Apostle c 2 Tim. 3.16 All Scripture is given by Inspiration of God is so clear a Proof of the Apostles Judgment in this matter that 't will admit of no Evasion For the Apostle tells Timothy in the foregoing Verse that from a child he had known the Scriptures by which he must mean the Body of Writings which the Jews look'd upon as such for in that Religion he had been Educated by the Care of his mother who was a Jewess d Act. 16.1 Then it follows in this verse All Scripture is given by Inspiration of God where the Apostle certainly understands the word Scripture in the same sense which he took it in the Verse before viz. for that Collection of Writings which the Jews received as the Word of God But pray let us hear our Authors Paraphrase e Eng. p. 192. Fr. p. 270. upon these two Verses It is as if he had said to Timothy that he ought to keep close as he had done hitherto to the Study of the Old Testament which would instruct him sufficiently in the way of Salvation by joyning thereunto Faith in Christ Jesus because all Scripture Inspired AS IS A GREAT PART OF THE OLD TESTAMENT Is profitable for Instruction I think I may appeal to any Indifferent Man
whether those words of this Paraphrase As is a great part of the Old Testament be not added meerly to serve the present Turn without the least Intimation of such a Restriction from the Text it self and whether the Coherence of these two Verses be not plainly this Continue in the Study of the Old Testament because all the Books which that consists of are Divinely Inspir'd But I supposes he grounds this Interpretation of his upon that Reading of the Text for which Grotius f In locum contr Rivetum vouches the Syriack and Vulgar Translations Omms Scriptura Divinitùs Inspirata utilis est But if we should admit of this Reading still the Sense will come all to one and the Words as they lie then tho they do not in Express terms assert that all the Old Testament Writings are Divinely Inspir'd yet they Imply it and take it for granted For if we read the Greek thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be an Explicative Epithet to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as if we add the Epithet Rationalis to Homo in such a Proposition as this Homo Rationalis creatus est ad colendum Deum In which Proposition tho it be not expresly asserted that Homo is Rationalis yet so much is Implied and if it were not true 't would make the whole Proposition false as Monsieur Nicol has observed in his Ars Cogitandi g Pars 2. c. 5. And just so in the Proposition we speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Scriptures of the Old Testament in which sense the word is always taken in the New Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added for a fuller Explication of that term I know Grotius h Votum pro Pace prout citatur Fr. p. 270. Fn. p. 193. will needs have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken here in its General Sense and signify simply a Book or Writing But I can't forbear saying that this gloss is Unworthy of Grotius and 't is a sign of a Bad Cause when so Great a Man is fain to betake himself to such Pitiful Sophistry as is to be seen in the fore-cited Place For he can't produce one Instance in all the New Testament where the word is used in that Sense and if he could yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiently Restrains the General sense of it and makes one Complex Term which must signify the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse before both which Expressions signify the Old Testament because 't is a Collection of Inspir'd Writings and consequently the Phrase it self asserts so much by way of Implication or else it would be an Improper Expression I think it appears from what has been said what was the Judgement of Christ and his Apostles concerning the Canon of the Old Testament and since 't is certain that they approved the Canon of the Old Testament as it was received by the Jewish Church of their own time I can't guess what evidence of Reason can be sufficient to perswade a Christian to Oppose such an Authority And therefore I can't be of our Author's mind when he tell us i Eng. p. 188. Fr. p. 267. He knows not why we may not doubt of the Books of the Old Testament as well as of some of the New the Authority of several of the Latter having been question'd But there is a visible Difference between the Authorities that confirm the Old Testament Canon and those which give Testimony to the New To the Former Christ and his Apostles bear Witness whereas the Credit of the Latter depends upon the Consent and Testimony of much the Greater part of the Church in the Ages succeeding that of the Apostles which tho it be sufficient for any Wise and Unprejudic'd Man to ground his assent upon yet it hath not that Sacredness and Infallibility in it which the other hath For those Ages made use only of Humane Means for settling the New Testament Canon which was sufficient for that purpose considering the Nearness of those times to the Writing of the Books to which they give Testimony Nor does the name of Chetubim which the Jews give to those Writings of the Old Testament which Mr. N. calls in question at all justify his Opinion He fancies k Fr. p. 276. En. p. 102. they were call'd Chetubim i. e. Simply Writings as he Interprets it to signify that they were like other Humane Writings and had nothing at all of Inspiration in them But the Jewish Writers say not one Syllable to confirm this Opinion that I can find On the contrary by their placing Daniel among the Chetubim it appears that they look upon the Writers of that Class to have been Inspir'd for the Jews all agree that Daniel had really the Gift of Prophecy tho they fancy it to be in a lower Degree Further Maimonides saith expresly l More Nevoch p. 2. c. 45. that they are called Chetubim quia scripta sunt per Spiritum Sanctum And tho he reckons that Impulse which he calls Spiritus Sanctus inferiour to the Degree of Inspiration which Isaiah and the other Prophets properly so call'd had yet 't is plain that he looks upon it as a proper kind of Inspiration for the instances he gives of it are by his own Confession real Inspirations m See Mr. Smiths Discourse of Prophecy c. 7. So that I do not see how Maimonides take his Explication altogether gives any Advantage to this Opinion tho Grotius n Votum pro pace prout citatur Fr. p. 231. Eng. p. 141. quote him for it The Jews do indeed acknowledge a Difference between the Inspiration of the Hagiographa and the Prophetical Writings but this doth not prove them to be no part of the Scripture for I think there is no body that considers the manner of the Spirit 's Operation upon the Minds of Inspir'd Persons but will readily acknowledge that there 's no need of the same Degree of Inspiration to write a History or a Book of Morality as is requisite to make a Prophet But concerning the different Degrees of Inspiration I have discours'd already in several places of this Treatise and shall have Occasion to speak of it hereafter But if the Jewish Division of the Old Testament favour'd Mr. N's Opinion never so much I do not see any Force at all in the Argument taken from thence for that Division is not of so early a Date as to be able to vye with the much Ancienter Opinion concerning the Inspiration of the whole Jewish Canon St. Jerom is the first that I find takes notice of this Division o Prolog Galeat Praef. in Daniel the placing the Prophet Daniel among the Chetubim in this Division besides that there is no shadow of Reason for it except it be that the Jews bear him a Spight for Prophecying so plainly of our Saviour discovers that
't is of no long standing since 't is contrary to the Sense of the Ancient Jews For Josephus often calls Daniel a Prophet p Antiq. l. 10. c. 12. nay one of the greatest q Ib. p. 353. G. Ed. Genev Prophets And agreeably to the Received Opinion our Saviour gives him the same Title r Matth. 24.15 But further the same Josephus Å¿ L. 1. c. App. p. 1036. G. makes use of another Division of the Old Testament Writings viz. into the Books of Moses the Prophetical under which he comprehends the Historical because they were writ by Prophets as he with very good Reason supposes and the Poetical Books as they are commonly call'd or those which contain Hymns to God and Precepts of good Life Which Division agrees much better with that mention'd by our Saviour t Luke 24.44 viz. into the Books of Moses the Prophets and the Psalms than the other which the Jews have since that time Invented Thus far I have shew'd that Mr. N. by rejecting some of the Receiv'd Books of the Jewish Canon rejects the Authority of the whole Jewish and Christian Church nay and of Christ and his Apostles too What Reasons he has for this we shall see by and by but at present let us examine what Authority he has to oppose to such a Powerful one as all these join'd together amount to And I can find no body that stands by him in this Opinion but Grotius and him he calls in to his Assistance at every Turn But tho I have a great value for Grotius's Judgment yet I think if it be laid in the Balance to counterpoise that of Christ and his Apostles 't will be found too Light That Great man's Extraordinary Learning and Merits and particularly his having so well deserv'd of several Parts of Scripture and given such Light into their true Sense and Design makes me willing to pass over his Failures and not be severe upon his Memory for those False Glosses and some of them deserve a Harder Name which he has made upon other Books of it Only I can't but observe that this Opinion of his concerning the Old Testament Canon is very Inconsistent with the Main Design of his Votum pro Pace and those other Treatises where he has asserted it For the Great Design of those Projects for Peace is to magnify Antiquity Tradition and the Authority of the Church and to shew that Catholick Unity is never to be restor'd but by submitting all Controversies to the Decision of these three as so many Arbitrators or Umpires between the different Parties And yet at the same time when he Pleads for the Authority of the Church of Antiquity and Tradition he Rejects those Books which have all the Authority that the Universal Church Uninterrupted Tradition and the Consent of all the Ancients both Jews and Christians can give them II. I come now in the Second Place to consider the Exceptions which our Author makes against Particular Books of the Old Testament and the Books he Excepts against are either Historical or those they commonly call Poetical As to the Historical Writings I agree with him thus far that the Sacred Historians were not usually Inspir'd with the things themselves which they relate nor with the Words by which they Express the things But I think I have prov'd in the First Chapter u P. 37. of this Treatise that a Book may be written by God's Direction and yet not without the Use of Humane means And as there is no Reason to think that God Inspir'd the Evangelists with the Knowledge of those Passages of our Saviour's Life which they themselves were Eye-witnesses of or might easily learn from those that were so so 't is every whit as groundless to suppose that God Reveal'd those Particulars to the Writers of the Old Testament History which they could come to the Knowledge of by Consulting the Records and Ancient Monuments in which these Matters were related But notwithstanding this 't will appear that these Books were writ by God's Direction and Design'd by him for the Use of the Church if we consider what Mr. N. himself grants x Fr. p. 231. En. p. 28. That they were not writ meerly to satisfy our Curiosity but to be a standing proof of a Providence to after Ages to shew us the Care that God always takes of Good People and the Punishments he inflicts upon the Wicked to give us Examples of Piety and Vertue and lastly to inform us of several Matters of Fact which tend very much to confirm our Faith as containing many Types and Predictions of our Saviour To which we may add that setting aside the Squabbles between F. Simon and his Adversaries about the Scribes and Keepers of the Publick Registers of the Jews 't is highly probable that the Prophets usually writ the Histories of their Kings and those Books which are so often quoted under the name of the Chronicles of the Kings of Judah and Israel and were Annals from whence the Substance of the Books of Kings and Chronicles are taken For we find a Considerable part of the History of Hezekiah Incorporated into Isaiah's Prophecy a Is c. 36 37 38 39. which is a Strong Presumption that the whole History of that King's Reign was Recorded by the same Hand And indeed so much is expresly asserted 2 Chron. 32.32 So the Acts of David were Recorded by Samuel the Seer by Nathan the Prophet and by Gad the Seer b 1 Chr. 29.29 The Acts of Solomon were written in the Book of Nathan the Prophet in the Prophecy of Ahijah the Shilonite and in the Visions of Iddo the Seer c 2 Chr. 9.29 The History of Rehoboam's Reign was written by Shemaiah the Prophet and by Iddo the Seer in his Genealogies d 2 Chr. 12.15 the last of these Recorded likewise the Acts of Abijah Rehoboam's Son e Chap. 13.22 Jehu the Son of Hanani who was a Prophet f 1 King 16.1 2 Chron. 19.2 writ the History of Jehoshaphat g 2 Chr. 20.34 The Acts of Vzziah were Recorded by the Prophet Isaiah h Ch. 26.22 and those of Manasses among the sayings of the Seers i Ch. 33.19 To the same purpose I think we may most probably Interpret those words of Josephus k Joseph c. Appion l. 1. p. 1036. Ed. Genev. which have been so often quoted of late upon this Subject where he tells us that the Histories of the Jewish Nation were writ only by Prophets and therefore they look upon none of them as Authentick which were writ after Artaxerxe's time because there was no Clear and Vndoubted Succession of Prophets in the following Ages Nor is Huetius's Objection l Demon. Evangel p. 161. against this Passage of Josephus of any Weight who affirms that Josephus Contradicts what he had said but just before viz. That the Chief Priests as well as the Prophets had the Care of Writing the Publick
Histories committed to them But that Learned Man seems not to have attended to the whole Scope and Design of Josephus in that place For that Historian does not say that the Writing of the Publick Histories was committed to the Chief Priests as well as the Prophets but that the Care of the Publick Records was committed to them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if we take an Intire view of that Section we shall find that Josephus speaks not only of the manner how the Histories of Former times were written but likewise how they were Preserved after they are writ The Care of writing them was committed to the Prophets as the other Passage assures us not Excluding those Priests who had the Gift of Prophecy the Preserving them he here tells us was particularly the Business of the Priests who likewise exactly Preserved the Genealogies of their Nation and renewed them when the Copies were Impair'd and in danger to be all lost by Wars and other Accidents and therefore were lookt upon as the Keepers of the Publick Records Whence is it that the same Author usually calls the Holy Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Antiq. p. 73. G. p. 140. A. p. 176. G. The Books laid up in the Temple under the Custody of the Priests Which was agreeable to the Customs of the Neighbouring Countries for so Philo Byblius n Ap. Euseb Praep. Evang. l. 1 says of Sanchuniathon that he Collected the Phenician Antiquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Records laid up in their Temples But to return to our Subject From those many Instances I have given which shew 't was a Custom among the Jews for the Prophets to be their Historians we may conclude that the Historical Books of the Old Testament were writ by Men who had the Gift of Prophecy and Inspiration and tho we suppose them to be but Abridgements of the larger Commentaries of the Prophets yet they are really of as much Authority as those very Annals would be which were writ by the Prophets themselves if they were extant For if an Epitome be faithfully made and I suppose Mr. N. does not question the Fidelity of the Sacred Historians whatever is contained in it hath the same Authority and Credibility with the Original Writing So that if we lay all these things together the Character of the Compilers of these Historical Books the Matter and Design of them the Authority of the Jewish Canon and above all that of Christ and his Apostles these are sufficient Inducements to believe these Books to be Written by God's Direction for the Benefit of the Church And this I think is enough to give Divine Authority to an Historical Book tho neither the Matter nor Words of it be indited by Inspiration As for the History of Esther Mr. N. has taken much pains o Fr. p. 164 c. Eng. p. 249. and shewed a great deal of Skill in the Rules of Dramatick Poesy and all to prove that this Book looks like a Fiction and a piece of Tragi-Comedy He indeed tells us that he affirms nothing in this matter and does not intend to make himself a Party in the Dispute But a man would hardly take so much pains to make anothers Opinion look probable if he did not think it so himself But whatever his own Sentiments be to shew himself Impartial and that he is resolv'd not to conceal any thing that may be said on the other side he Critically remarks p Eng. p. 169. Fr. p. 252. that one Condition necessary to be observ'd in Dramatick Writings is wanting viz. Vnity of Time and Place which must needs seem a considerable Objection to so nice a Judge But besides this there 's another Objection which I confess has more Weight with me and seems quite to turn the Scales and make his Remarks appear meer Fancy and Fiction viz. that the Feast of Purim was really observed by the Jews in memory of the Deliverance recorded in this Book And 't will be a hard matter to make me believe that a whole Nation should keep an Anniversary Feast as 't is certain they did q 2 Macâ— 15.36 without some real Ground for it And if this was not the true Occasion of it as he seems to insinuate r Eng. p 170. Fr. p. 253. I desire either he would prove the Feast to be as very a Fiction as he supposes the History is or else inform us how the whole Nation of the Jews came to be so far impos'd upon as to observe it for till he does one of these two things I shall still be of opinion that the one was a Real Feast and the other a True History But tho this Play does not succeed he is resolved not to give over but try his Skill upon another Subject and turn the Book of Job into a Tragi-Comedy Å¿ Fr. p. â—â—4 Eng. p. 99. And I confess this Book is made according to the Rules of Poetry and with all the Beauties of it too as an Ordinary Reader may easily discover under all the Disadvantages of a Translation And therefore methinks our Author who understands the Rules and Decorums of Poetry so well should not be offended with those Pathetic Strains that are in the third Chapter and some other places of that Book for tho we should grant that they would not become a grave Philosophical Discourse yet I believe he might have found several Speeches in the Old Tragedies written with as much Vehemence and Warmth And yet the severest Philosophers commended those Writings and look'd upon them as containing very useful Instructions of Life And I see no Reason why God might not in this as well as other things suffer the Holy Writers to comply so far with their own Genius and the Humour which then prevail'd among the grave Sages of the World as to deliver Great and Weighty Truths in Poetical numbers and Expressions both to recommend them to the more Curious and Nice Readers and to convince the Wise men of the World who are apt to despise the Plainness of the Scriptures that there are to be found as Elevated Thoughts and as Noble Expressions in the Holy Writings as any Greece or Rome can boast of and therefore when they use a plain popular Style 't is not out of Necessity but Choice and because they rather aim at the Instruction of the ignorant than to gain Applause from the Learned t V. Orig. c. Cels p. 275 371 372. Ed. Cant. But still men perhaps will be ready to say that these Expressions may do well in a Profane Poem but are not so proper for a Sacred one and do not become the mouth of a Person eminent for Piety and Patience In answer to which I would desire the Objectors in the first place to consider that the Substance of the 3d Chapter of this Book which so much offends Mr. N. u Fr. p. 275. Eng. p. 100 when 't is taken in
the Publick Worship both in the Jewish and Christian Church ever since they were made i See 1 Chr. 6.31 they were always us'd at the time of offering the Sacrifices which was the most solemn part of the Jewish Worship k 1 Chr. 16.40 41. Ecclus. 50.16 17 18. Ezra restored this Service assoon as the Foundation of the Second Temple was laid l Ezr. 3.11 The Evangelists tell us m Matt. 26.30 Mark 14.26 that our Saviour and his Disciples Sung a Hymn after the Paschal Supper which Learned Men suppose to have been the same Collection of Psalms which the Jews used upon that Solemnity St. Paul Exhorts the Colossians that the Word of God should dwell richly in them and especially recommends the Psalms to their use n Coloss 3.16 The Visions in the Revelations where Saints and Angels are represented Worshipping and Praising God do certainly in many things allude to the Customs o See Rev. 4. ver 4 5 6 7. c. 5 8 -8.1.-11 19 which the Jewish and Christian Church at that time used in their Publick Service which two Churches then differ'd very little in the manner of their External Worship And in these we find the Heavenly Devotions consist altogether of Hymns and Songs of Praise p Rev. 5 9.-14.3.-15.3 which is a good Argument to prove that the Singing of Psalms was the most considerable part of the Christian Worship in that Early Age q V. Cl. Dodwel c. Grot. c. 4. as it had formerly been of the Jewish I deny not but in that Inspir'd Age they used several Hymns of their own Composing r 1 Cor. 14.26 Euseb H.E. l. 5. c. 28. l. 7. c. 30. yet 't is certain from the Testimony of many Ancient Writers ſ See Dr. Hamm. Preface to his Paraphr upon the Psalms that David's Psalms still were most in use and in highest esteem And this is one Argument of it viz. because all the Hymns Compos'd by the Ancient Christians have been lost time out of mind except very few which can be attributed to nothing so probably as to the Difuse of them by reason of the more Frequent and Constant Use of the Book of Psalms And 't is not likely the Christian Church would have been beholding to the Jewish Temple for their Forms of Worship especially when we consider how much more Noble a Subject for Praises and Hymns the Christians had by the Clear Revelation of the Gospel if they had not been perswaded that God design'd the Book of Psalms for the perpetual Use of the Church to be both a Pattern and Treasure of Devotions at once to Enlighten our Minds and Warm our Affections and teach us to Pray and Praise God with the Spirit and with the understanding also And if what I have said prove that this was God's Intent in stirring up Holy Men to make these Excellent Pieces of Devotion I think 't will be sufficient to satisfy any Reasonable Man that the Book of Psalms deserves a place among the Inspir'd Writers without Nicely determining how great a share the Holy Spirit had in making these Composures and how much is to be ascribed to the Authors own Study and Meditation Since 't is very hard in any Case to Define the manner how God's Grace does Cooperate with Man's Indeavours and the Spirit like the Wind to which our Saviour compares it t John 3.8 does sufficiently discover it self by its effects tho we can't Comprehend the Manner of its Operation And 't is no wonder that should not be easily Intelligible by us who are Ignorant how our own Soul acts within us and after what manner Outward Objects make an Impression upon it But saith Mr. N. z Fr. p. 228. En. p. 23. the Imprecations which are found in many of the Psalms can't proceed from the Good and Merciful Spirit of God and consequently the Authors of those Psalms could not be Inspir'd This being the only Considerable Objection against the Psalms to take off all Prejudice against the Use of so Excellent a Book I shall indeavour to give a distinct Answer to it in these Three particulars 1. In the First place therefore I desire it may be Observed that many of those Expressions which seems at first Sight to import Wishing Mischief and Destruction to others do really wish no more harm to them than that they may be Disappointed in their Enterprises and Vndertakings For example that Expression a Psal 70.2 Let them be b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashamed or Blush and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Synonymous with the Former and rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all which words signify Shame Confounded that seek after my Soul means no more but this Let them be fill'd with that shame and Confusion of Face which follows a Disappointment Now since 't is lawful to Oppose the Designs of our Enemies and to use all honest means to prevent their bringing them to pass it can be no harm to wish and pray that they may be Unsuccessful in their Attempts against us And in this Sense are all those Imprecations in the 35th Psalm to be understood 2. Secondly let it be considered that all those Expressions which are commonly Translated by way of Imprecation may be as fitly rendred by way of Prediction and we may Read They shall be Ashamed instead of Let them be Ashamed Nay this way of Interpretation is more agreeable to the Letter of the Hebrew where the words are not in the Imperative but in the Future And if we take these Expressions in this Sense then they imply no more than a Denouncing God's Judgements against Wicked Men if they still persist in their Wickedness And thus to Denounce the Terrors of the Lord against Sinners is so far from being a piece of Uncharitableness that 't is the highest Act of Charity we can shew to them and the most effectual means to awaken them to a sense of their Condition and what they are to Expect except they Repent And if this Interpretation be true as nothing hinders but it may then all Mr. N's Objections c Ub. supr against the 109th Psalm vanish immediately for according to this Interpretation it only contains a Prediction of the Miseries that were to befall the Person whoever he was under whom Judas was Represented And the Denunciation of the Psalmist against his Family will be liable to no other Exceptions than that Prophecy of Isaiah against Babylon d Isaiah 13.16 Their children shall be dash'd in pieces before their eyes their houses shall be spoiled and their wives ravished And St. Peter himself seems to have understood this Psalm in no other sense for he tells us e Acts 1.16 that the Holy Ghost in this Psalm spoke before or PROPHESIED f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of David concerning Judas But besides this it was an Usual way of Speech among
12.5 6. Jam. 4.6 1 Pet. 5.5 and other places plainly alluded q 2 Cor. 8.21 1 Pet. 4.18 to by them I say one would be apt to conclude that all these Considerations added to the Intrinsecal Worth of the Book it self might be a sufficient Inducement to look upon it as a Book compos'd by God's Appointment for the Benefit of the Church But before I proceed any further upon this Sebject I cannot but reflect by the way upon a Passage of our Author which the observing that this Book is quoted by the Apostles puts me in mind of and that is this He tells us r Fr. p. 278. Eng. p. 105 That the Apostles never cite the works of Solomon or the Book of Job What he says touching the former I have just now shewed to be manifestly False and there is as little truth in the later part of his words for the Book of Job is as formally quoted by St. Paul Å¿ 1 Cor. 3.19 as any Book of the Old Testament The Wisdom of the world is Foolishness with God FOR IT IS WRITTEN He taketh the Wise in their own Craftiness Which Citation as 't is certainly taken out of Job t c. 5. 13. so it shews withal a great Deference given by the Apostle to the Authority of the Book from whence 't is taken I thought fit just to observe this Mistake of Mr. N.'s tho it be of no great consequence on purpose to take down the Confidence of this Gentleman a little and shew him that he is not so exactly vers'd in the Scripture as a man that undertakes to Criticize upon it with so much Capriciousness and so little Reverence and Regard to its Authority ought to be But to return to the Matter in hand The Sum of the General Charge which our Author has advanc'd against the Divine Authority of the Book of Proverbs is a Fr. p. 271. En. p. 94. That they are Moral Sentences which a Good Man may pronounce without Inspiration As if no Book could be writ by God's Direction but where the matter is such as exceeds the reach of Humane Invention and cannot be the Product of our Rational Faculties And then by the same Reason no work must be ascribed to God but what exceeds the Power of Natural Agents and so God must be accounted the Author of nothing that happens in the World but what is purely Miraculous Now this Argument if it prove any thing at all it proves not only that this Book is not written by Divine Inspiration but farther that no Book of Moral Instructions can be For Morality is nothing but the Law of Right Reason instructing us how to govern our Actions and I suppose the Law of Reason contains nothing in it above Reason and Consequently nothing which is above the Capacity of a Wise and Good Man to think or speak from all which it will follow by our Authors Principles that whatever Book contains nothing in it but what is deducible from the Principles of meer Reason must be purely Humane and can have nothing Divine or of the Hand of God in it But is not Mr. N. sensible that the Corruption of Humane Nature the Degeneracy of the World the Uncertainty of Humane Reasoning and especially the Imperfect Knowledge we have of the Nature of God and our own Souls have so far Obscur'd a great many branches of this Law of Nature or Reason that there was need of a more than Ordinary Illumination to recover some Truths which were in a manner lost to the World and to set them in a True Light so as to Convince others of their Certainty and Excellency Sure our Author will grant that the Unity of the Godhead is a Truth that is Adequate to Humane Reason nay a Truth so Evident that one would wonder that Men of Searching Heads could miss of it and yet we find there were very few among the Heathens that had their Reason so throughly purg'd from the prejudices which Education and the Establisht Religion of the World had infected it with as to assent to this Truth And I think this is a sufficient Proof that Men may stand in need of a Teacher Divinely Inlightned to Discover such Truths to them as may indeed be deduced from the Principles of Reason when 't is in its true perfection but yet are such as few Men's Reason hath arrived to because of the Degeneracy and corruption to which 't is obnoxious And many such Truths are to be found in this Book which tho they are so reasonable that Men can't but assent to them assoon as they hear them yet 't is in vain to search for them in the Writings of the Best and Acutest Philosophers For Instance we may challenge them to shew such a Wise Instruction in any of their Books as Solomon lays down for the foundation of Morality b Prov. 1.7 The fear of the Lord is the beginning of Wisdom or this c Prov. 3.5 6 Trust in the Lord with all thy Heart and lean not to thy own Vnderstanding In all thy ways acknowledge him And indeed thro the whole Book the Duties of Morality are inforc'd upon Men from Religious Considerations and by Arguments taken from the Duty we owe to God and the Rewards and Punishments we must expect from him according as we behave our selves Which makes this Book differ very much from the Moral Writings of the Philosophers where we shall find little or nothing said concerning our Duty to God his Authority over us our Dependance upon him and the Submission we owe to him the Methods of Providence and the Rewards or Punishments of another Life all which are often insisted upon in this Book For this is a visible Defect in the Writings of the Philosophers that as they never inforce our Duty by Arguments which are taken from the Principles of Religion so their disswasives from Vice are taken from these Topicks viz. That 't is below the Dignity of Humane Nature and a Contradiction to Reason rather than from this Consideration That 't is displeasing to God a Breach of his Law and an Act of Disobedience which he will Punish I Confess some Philosophers that lived since the Appearance of Christianity especially the Emperor Antoninus have very Excellent Sayings concerning God's Providence and the Submission we owe to him But I am apt to think that as the Light of the Gospel Diffus'd it self over the World it in some measure Inlightned the minds even of those who Refus'd to imbrace it as the Sun gives Light before it reaches our Hemisphere My meaning is that the very Account which Inquisitive Men received of the Principles of Christianity helped to Clear up their minds and gave them more distinct Apprehensions of the Principles of Natural Religon than they had before But to return Beside the Precepts I have already mention'd there are many Excellent Advices given in the Proverbs to all sorts and Degrees of Men from Princes
Ridiculous Petions to their Gods d Pers Sat. 2. Horat. l. 2. Sat. 3. Epist 16. l. 1. And for those places of this Chapter which are more liable to Exception if Mr. N. would have consulted what Learned Commentators have said upon them he would not have thought them so Useless and Trifling as he pretends But our Author himself seems to be at a loss for Objections since he is willing to take Advantage of Agur's modest Confession of his own Ignorance e Prov. 30.2 and concludes from thence that he can be a man of no Authority But I believe Mr. N. is the first that ever thought a man's Modesty a sign that he wanted Wisdom or that Humility made a man Unqualified for Receiving the Influences of God's Spirit Our Author objects nothing against Ecclesiastes and the Canticles but what has been Objected several times before and as often Answered for which reason I shall be more Brief in Refuting him 'T is certain that the Design of Ecclesiastes is to set forth the Vanity of Humane Life which Solomon does by shewing how Empty and Unsatisfactory all those Ends are which men usually propose to themselves as the greatest Happiness this World can afford such as are Knowledge f Eccles. 1. Pleasure g Ch. 2. Honour and Authority h Ch. 3. and 4. and lastly Riches i Ch. 5. and 6. Further he takes notice how men's Ignorance and the Obscurity in which the Great and Weighty Points concerning the Immortality of the Soul a Future State and the Methods of Providence are Involved do occasion a great deal of Misery and Trouble to Mankind Whilst Ill men take advantage of the Difficulties which may be objected against these Truths and from thence conclude that there 's no Providence nor Future Judgment and thereby harden themselves in k Ch. 8. 11 14. ch 9. 3. Wickedness or give themselves up to Sensuality and say Let us eat and drink for to morrow we shall die l Ch. 3. 18 c. And even good men are now and then in a great Perplexity about these things by reason of the Obscurity and Difficulties with which they are beset and begin to doubt and stagger in their Faith m Ch. 1. 13 -8 16 17. If men would therefore view the Scope and Design of the whole Book and not take it by Piece-meal or examine each Sentence apart they might easily see that when the Author proposes Doubts concerning Providence and a Future State he does not speak his own Sense for in several places he plainly asserts God's Ordering and Disposing of all things n Ch. 3. 11 14 -7 13 -9 1 -11 5. and speaks of another Life and a Future Judgment with the greatest Clearness and Assurance of any of the Canonical Writers of the Old Testament o Ch. 3. 17 -11 9 -12 7. 14. And therefore the Design of those other places which seem at first to contradict these is only to shew that the Obscurity of these Great Articles of Faith had often fill'd his own and other good Men's minds with Perplexing thoughts and that the Generality of Men took Incouragement from thence to mind only Sensual Pleasures and make no Conscience of Injuring and Oppressing others So that the uncertainty and Imperfection of Humane Knowledge as to these things was a great Ingredient in the Vanities of Life and one of those sore Travels which God hath given to the Sons of Men to be exercised therewith p Eccles. 1.13 And we may observe that when he mentions the Doubts concerning the Immortality of the Soul he Introduces them with this Preface q c. 3. 18. I said in my Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may very properly be rendred According to the words or way of speaking used among the Generality of Men and 't is the very same Phrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul uses r Rom. 3.5 in a like Case where he does not speak his own Sense but sets down an Inference which Wicked Men would be apt to make from what he had said But if any desire further satisfaction concerning this Book or the Song of Solomon I must refer them to that Excellent Commentary which the Reverend and Learned Bishop Patrick has Publish'd upon these two Books where he has with great Clearness explain'd the Sense and Design of them both and particularly as to the Latter has shewed ſ Preface how fitly the Mystical Vnion between Christ and his Church is Represented in it under the Persons of a Bridegroom and Bride that Allegory being agreeable to the Notions of all the Prophetical Writers of the Old Testament who constantly express God's being in Covenant with the Jews by his being Married and a Husband t Ps 45. Is 54 5.-62 4.5 Jer. 3 14.-31.32 Hos 2.2.7.16 Ezek. 16.8 to them and in pursuance of the same Metaphor reprove their Idolatry under the names of Adultery u Is 57.7.8 Jer. 3.1 c. Ezek. 16.15 c. ◠c. 23. Hos c. 1. 2. Fornication and going a Whoring after other Gods and the same Metaphor is alluded to by Christ and his Apostles in the New Testament x Matt. 22.2 Joh 3 28 29. 2 Cor. 1.2 Eph. 5.31 32 Rev. 19 7.-14.4 All which is made out by that Reverend and Excellent Author with so much Learning and Exactness and does so fully Vindicate this Book from the Rash Censures of those who have doubted of its Authority and from the Profane Interpretations which some Wanton Fancies have applied to it that 't would be Unpardonable Presumption for me to think I can add any thing upon this Subject to that Great Man's Judicious and Accomplisht Labours THE CONCLUSION ANd now I have Finish'd my Undertaking and have given a particular Answer to all the Arguments Mr. N. has advanc'd against the Divine Inspiration of the Holy Scriptures I have not to my Knowledge pass'd by any thing which is of Weight in any of the Letters nor dissembled the True Force of any of the Objections contain'd in them And upon the whole matter it appears that the Main Strength of the Book may be Compriz'd in this one Argument viz. That Book can't be of Divine Authority nor Written by God's Direction where there are any Marks of Humane Industry and of Men's making Vse of their Natural Talents of Memory or Invention in the Composure The Falseness of which Assertion I have shewed in several places of the Foregoing Discourse and at present I shall only make this further Remark upon it for a Conclusion of the whole Discourse viz. That at the same Rate of Arguing a Man might prove that God had no Hand in Governing the Ordinary Course of this World by his Providence nor Fitting Men for the Next by his Grace For we see nothing brought to pass in the World without the help of Natural Agents and God requires Men to work out their Salvation with as much