ADVERTISEMENT OF Two Books lately Printed for Thomas Bennet TWelve Sermons Preached upon several Occasions by R. South D. D. Never before Printed The Second Volume The Lives of all the Princes of Orange from William the Great Founder of the Commonwealth of the United Provinces Written in French by the Baron Maurier in 1682 whose Father was Twenty Years Ambassador ar the Hague And Published at Paris by Order of the French King To which is added the Life of His Present Majesty King William the Third By Mr. Thomas Brown Together with each Prince's Head before his Life Done from Original Draughts by Mr. Robert White THE INSPIRATION OF THE New Testament Asserted and Explain'd IN ANSWER TO SOME MODERN WRITERS By C. G. LAMOTHE DIVINE LONDON Printed for Tho. Bennet at the Half-Moon in S. Paul's Church-Yard 1694. THE CONTENTS CHAP. I. THE State and Importance of the Question and Division of the Book CHAP. II. The first Proof of the Inspiration of the Sacred Books of the New Testament drawn from the mannâ—r after which the Ancients speak of it CHAP. III. The second Proof drawn from hence that the Ancients have equall'd the Writings of the Apostles to the Oracles of the Old Testament CHAP. IV. The third Proof drawn from the Distinction which the Ancients made between the Canonical and Apocryphal Books CHAP. V. The Fourth Proof drawn from the Honour which the Ancients paid to the Sacred Books of the New Testament CHAP. VI. The Fifth Proof drawn from hence that the Ancients positively asserted the Books of the New Testament to be inspir'd CHAP. VII Wherein the Objections that may be brought against the Testimony of Antiquity are answered CHAP. VIII Wherein we begin to prove by the Books of the New Testament that they are inspir'd and particularly by the Intention which God had in giving them to the World CHAP. IX Wherein the Inspiration of the Sacred Books of the New Testament is demonstrated by the manner of their Composition CHAP. X. Wherein the Inspiration of the Books of the New Testament is made out from the Nature of the Covenant of which they are the Writings CHAP. XI Wherein the Inspiration of the Books of the New Testament is made out by the Prerogatives of the Apostles CHAP. XII Wherein the Inspiration of the Books of the New Testament is made out by the Promise which Christ Jesus madâ— of his Spirit to the Authors of it CHAP. XIII Wherein the Inspiration of the New Testament is made out by the fulfilling of the Promise of Jesus Christ CHAP. XIV Wherein are produc'd several Passages of Scripture which shew that the Sacred Writers of the New Testament have declared that they were Inspir'd in their Writings CHAP. XV. Wherein is drawn from the Gift of Discerning of Spirits granted to the Primitive Christians a Proof very much in Favour of the Sacred Books which the Apostles have left us The Second Part. CHAP. I. Wherein is shewn that 't is not the Common Belief that the Sacred Books of the New Testament were dictated word for word by the immediate Suggestion of the Holy Ghost CHAP. II. Wherein is explained the Nature of the Inspiration of the New Testament in respect of Revelatious CHAP. III. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to things which the Apostles had heard and seen CHAP. IV. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to the Progress which the Apostles might be able to make in reasoning upon the Truths suggested by the Holy Ghost and upon those which they had learn'd by the way of Sense CHAP. V. Wherein are set down Four Consequences that arise from the Manner of Explaining the Manner of the Inspiration of the New Testament CHAP. VI. Wherein is Consider'd the Nature of the Infallibility which springs from the Infallibility of the Holy Ghost and in particular touching the Manner how the Apostles obeyed it CHAP. VII Wherein is considered the Nature of the Infallibility which arises from the Direction of the Holy Ghost with reference to the Things wherein the Apostles were directed and whether they were in particular deceived in their Opinion of the near Approach of the End of the World CHAP. VIII Wherein is Examined What Influence the Direction of the Holy Ghost had over those Things that were only Concomitants of the Doctrine CHAP. IX Wherein it appears what ought to be the Extent of the signification of the words which the Sacred Writers have made use of in the Writings of the New Testament CHAP. X. Wherein some Objections are answered which have no Relation to the Apostelick Writings CHAP. XI Wherein some Objections are Answered which are directly made against the Inspiration of the Sacred Books of the New Testament THE PREFACE THEY who have a Reverence for the Holy Scripture will never be offended to see the number of the Champions of it encrease 'T is known that in the Primitive Ages when Religion was continually attacqu'd the Church was never disgusted at the Apologies which the Christians so frequently set forth All those that knew how to write made it a part of their Duty to uphold Christianity And there is no question but that this was one of the most Potent means that Providence made use of to advance the Triumphs of the Religion of Jesus Christ We are in an Age wherein the Scripture is dishonoured sometimes after one manner sometimes after another So that I cannot believe when Libertinism exerts it self so boldly that Christians will grow weary of seeing the Number of Apologists increase who take upon them to defend that Scripture which made them Christians We dare not presume to say that all who have shaken the Authority of Scripture were profest Libertines in regard that some Persons of worth have upheld Propositions which being carry'd a little too far do great mischief to that Book for which in other respects they declare that they have an esteem even to Veneration 'T is not possible to dive into the secret intentions of Authors so as to know whether it be out of Impudence or through a hankering after Libertinism that they suffer these bold and dangerous stroaks to escape their Pens The Libertine counterfeits himself sometimes to be Orthodox and a lover of Truth and he proposes his doubts with a seeming Ingenuity and vigorously asserts the Truth for fear of being suspected Sometimes also a faithful disciple of the Truth expresses himself in a feeble and trembling manner and by his doubts and scruples gives an advantage to his Enemies God alone knows the bottom of the Heart and it is our Duty to leave it to him to decide the intentions of Authors and to endeavour to defend the Truth against all manner of Onsets on what side soever they are made There appear'd within these few Years a certain Treatise which attacqu'd the inspiration of the Sacred Scripture I shall not
go about to inform my self of the real Design which the Author had in composing a Work so injurious to Scripture but I thought it necessary to prevent the evil Consequences of such a dangerous Book Monsieur Witsius of Holland and Mr. Lowth a Divine of Oxford Father Simon and Father Le Vassour have set forth Answers to it which I have read But in regard it was their only Design to trace their Adversary step by step and not to handle this matter throughly there is therefore still room left for a new management of it The English Divine indeed in my Opinion has gone somewhat farther than the rest but I shall take the liberty to say that he might have built the Inspiration of the Holy Writings upon better foundations that he has not so sufficiently explained the nature of it as he might have done and that he has ventur'd to advance some things which in my judgment need a great deal of softning I hope he will be pleas'd to pardon me the Expression without which I could not be able to justifie my Design of writing after him In his Preface he acknowledges that the matter is nice and new and after he has besought the Readers not to censure him as if he intended to betray the cause which he defends he invites them to uphold it themselves According to this Invitation I shall make some steps in order to it If my Example should excite some other more Learned Pen to write upon the same Subject the Publick will be oblig'd to me for it I shall be well satisfied with my weak endeavours provided they may give occasion to the publishing any Treatise that shall maintain the Inspiration of the Holy Writings as effectually as the truth of them hath been asserted It will be found that I have tied my self to consider only the Writings of the New Testament there was no medling with the Books of the Old Testament without cutting out too much work for my self in a time when the Public receives not well any but small Treatises especially in matter of Divinity Therefore that I might accommodate my self to the Palate of the Age I was enforc'd to shorten my Subject After I had taken this Resolution it was no difficult thing for me to chuse which of the two Parts of Scripture it behov'd me to handle So that I determind in favour of the New Testament as being that Part upon which there has least been said We have several Books in defence of the Inspiration of the Prophets and their Writings because they have been so often attacqu'd But the Writers of the New Testament having peaceably enjoy'd the Honour pay'd them by the uninterrupted belief of their Inspiration Authors have not made it so much their Business to examine the nature of it or if any Libertine has attempted to contest it with them they have altogether relied upon the belief which the Church has had of it from time to time Besides this I may say that by maintaining the New Testament I defend the Old The Apostles have given such honourable Testimonials of the Writings of the Prophets that no Man can better maintain their honour than by demonstrating that Men inspir'd by the Holy Ghost have given Testimony to them But the chief Reason which made me chuse to defend the Writings of the New Testament is this because it is properly the Book that makes us Christians It is our Duty indeed to read the Writings of the Prophets there are to be seen those Oracles the Accomplishment of which is of glorious Consequence to the Gospel there we are inform'd of a great number of Actions wherein God appears magnificent in his Works and thence may be drawn Instructions effectual for the Sanctification of the Heart all these things were written for our Instruction but still a Christian must chiefly repair to the Writings to the New Covenant there it is that he ought to be most intent and stedfast from thence it is that he is chiefly oblig'd to receive his Faith and his Instructions in order to put himself into a state of Salvation The New Testament is that Book which God deliver'd as a Legacy to Mankind in these later times 'T is our Duty to cherish as much as in us lies the Respect which is due to that Sacred Book and to prevent it from being reckoned in the Catalogue of Common Writings for fear the Religion which it teaches us should be look'd upon as a Piece of Human Invention THE HOLY SCRIPTURES Inspir'd c. CHAP. I. The State and Importance of the Question and Division of the Work IT being my design to treat of the Inspiration of the Sacred Books of the New Testament I cannot forbear exactly to set down the state of the Question Which being done it will be found that all my Arguments aim at the same Mark and that I have made it my business not to amuse my Reader with any unprofitable Digression In the first place then the Reader is to be admonish'd that the Dispute is not here which are Canonical Books and which Apocryphal We suppose that those with whom we Contend agree that there is no contradiction to be made against the Canonical Authority of the New Testament according as we enjoy it at this day but that those Sacred Books were actually written or dictated by the Authors whose Names are affixed to ' em 'T is agreed that these Holy Men both saw and heard the matters of Fact which they relate and which they have written with extraordinary Fidelity and Sincerity Which being granted the Work begun is already in so great a forwardness that there is no need at all of entring into the discussion of several Difficulties which concern the Question relating to the Apocryphal Books By this means also we are freed from the trouble of proving that the Sacred Books were written by Men who were Witnesses of all the matters of Fact which are contain'd in the History of Jesus Christ or who themselves wrought great Miracles by which it appear'd that their Mission was Celestial In a word we are agreed upon the truth of these Books so that nothing remains farther to be known but whither they are inspir'd The Verity and the Inspiration make two different Questions of which the first is decided the Sacred Books of the New Testament are stedfastly and undeniably true at least so far as concerns Essential Things The main dispute is whether they are inspir'd or no So that there are some who let 'em alone with the Honour of being true but ravish from them that of Inspiration 'T is against these Innovators that I undertake the defence of the New Testament of which I maintain'd alike and equally assert both the Inspiration and the Truth even to the meanest Circumstances I could wish with all my heart that I might be able to handle this Question without chusing any certain Adversary My aim was to examine this important Matter without having any
were left to their own Judgment and that there is no necessity of admitting the Assistance of the Holy Ghost into the Composition of their Writings On the other side I pretend to make it out in the Series of this Discourse that without that assistance the Scripture is of little use Now as the Argument upon which I insist in this Chapter is drawn from a serious Inspection into the Sacred Books I assert that if they be well considered it will appear that their Composition is not purely human I shall not prove this Proposition by heaping together the noble Passages that are to be found from time to time in the Writings of the Apostles I only ask who these new Authors were that spake so worthily of the Religion which they preach We find among 'em Galileans that is to say home-bred ignorant People born in a Country where there was nothing of Politeness we find 'em to be Fishermen that is to say People by their Profession rude and unpolish'd By them let us judge of the rest since 't is agreed that if any one of the Apostles were inspir'd in Writing the Question is decided Where was it then that these Authors learn'd to write well Let us grant that their Writings are not so fine as the Books which the World esteems The Authors of those Books had the Help both of Study and Art which is all human But where was it that the Sacred Authors learn'd their Manner of Writing We find that the Question is not whether the Writings of the Apostles are more eloquent than those which the World admires Suppose an Equality as to that matter that 's nothing to my purpose the Business is to know where the Apostles learn'd their Manner of writing those things which they deliver Upon the Day of the Pentecost they spoke new Languages that other Men spoke But the Miracle was this that the Apostles spake Languages which they had never learn'd before Some will say tho to little purpose where was the Miracle seeing that others spoke as well as they 'T is true indeed the Apostles write as other Men but here is the Difference not to be contested that the Apostles had never learn'd to write and I think this may pass for a good proof of the Inspiration of the New Testament CHAP. X. Wherein the Inspiration of the Books of the New Testament is made out from the Nature of the Covenant of which they are the Writings IT appears by inspecting into these Books that they belong to a Covenant which God has manifested with much more Advantage than the Old Testament The Author of the Epistle to the Hebrews says that Jesus Christ was the Mediator of a better Covenant This Covenant is better in divers Respects It is not to be contested but that it is better in respect of Light and Certainty I understand from the Writings of the New Testament that the Old one presented nothing but Types and Shadows S. John opposes Truth to the Law in point of Evidence The Law says he John 1.17 was given by Moses but Grace and Truth came by Jesus Christ S. Paul insists upon the same Opposition in his Second Epistle to the Corinthians But if the Gospel be hid says he 2 Cor. 4.3 6. it is hid to those that perish And he gives this Reason for it For God says he who commanded the Light to shine out of darkness hath shin'd in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ These Expressions are very clear and make out as evidently as it is possible the Inspiration of S. Paul It is necessary to bear it in remembrance but I insist at present only upon the Advantage of the New Covenant which is to be more full of Light and Clearness than the former This being granted I consider the Degrees of Light that enlighten'd the Old Covenant I find that the Prophets who were inspir'd by the Holy Ghost instructed the Ages they liv'd in but they also transmitted that Inspiration to the succeeding Ages by their Writings which were consulted with as much Religion as they would have consulted their Authors had they been alive Those Sacred Monuments were read as they would have hearken'd to the Prophets themselves The Mouth of God spake still in their Writings The Nation of the Jews was of this Opinion except as it is commonly thought a Handful of Sadducees who the better to defend their Errors entrench'd themselves in the Pentateuch However this does not hinder Josephus from saying in general Answer to Apâ—â—â— c. 2. Moreover there can be nothing more certain than the Writings authoriz'd among us in regard they are not liable to any Contrariety in regard there is nothing approv'd but what the Prophets wrote several Ages since according to the Purity of Truth by the Inspiration and by the Impulse of the Spirit of God Neither do we trouble our selves with infinite Numbers of Books that contradict one another as having no more than Twenty two c. And a little after We have so profound a Respect for these Books that never any Body was so hardy as to undertake either to add or diminish or alter the least Tittle We look upon 'em as Divine we call 'em so we profess to observe 'em inviolably and joyfully to lay down our Lives if there be occasion in defence of ' em Nothing can more clearly express the high Opinion which the Jewish Church had of the Sacred Books that compose the Old Testament And Josephus is more to be believ'd upon this Subject than a modern Author who tell us that the Prophets had no other Assistance of the Holy Ghost than a pious Disposition which made 'em write like persons of Sincerity but without any Prerogative of Infallibility But this was not Josephus's Opinion this was not the Belief of the Jewish Church this was not the Judgment of S. Peter who declares that Holy Men of God spake as they were moved by the Holy Ghost Nor is there any father doubt to be made of it after the Decision of St. Paul The whole Scripture is divinely inspir'd and profitable for Instruction I shall not make any stop at the nice Cavil of Grotius who would make S. Paul to say The whole Scripture which is divinely inspired is profitable c. The Answer of Theophilact is sufficient They are to know says he that the Apostle said thou hast been bred up from thy Infancy in the Holy Scriptures He says All Scripture what Scripture does he mean The same of which he said that it was Sacred It was in truth in all the parts of Scripture that Timothy had been instructed from his Infancy St. Paul therefore exhorting him to persevere in the things which he had learn'd would not have argu'd rightly if when he urg'd it as a motive for his perseverance that all Scripture was inspir'd he had not spoke of the whole Book which
the same thing Thus then I argue upon the whole The Apostles when they cited the Oracles of the Old Testament comprehended them all under the Name of Scripture as if they would have said the Scripture of God Now I find that immediately after the Apostles the Saints also quoted the Writings of the Apostles under the Name of Scripture they have paid the same Honour to the Writings of the Apostles as the Apostles did to the Old Testament Have I not reason then to conclude from thence that it was the judgment of the Saints of the Primitive Church that the Writings of the Apostles were no less the Scripture of God than the Prophetick Writings wherein are recorded the Oracles of God CHAP. III. The second Proof drawn from hence that the Ancients have equall'd the Writings of the Apostles to the Oracles of the Old Testament IF what M. N. has asserted touching the writings of the Prophets were examined according to the Belief which the Primitive Church had of them it would be soon acknowledg'd that this New System is not to be maintained by dint of Argument The Proofs of which are every where to be found For the Primitive Writers of the Christian Religion being obliged to fetch from the Prophetic writings their Arguments to convince the Jews or to confirm the Christians who acknowledged their Authority this was the reason that they had frequent occasion to speak of the Inspiration of those Sacred Writings So that we plainly see that they are hardly ever cited by the Ancients without some Elogie drawn from the Sanctity of their Original Sometimes 't is the VVord of God sometimes 't is the Holy Scripture sometimes the Oracles of the Holy Ghost and sometimes the Scripture divinely inspired VVhen the Primitive Christians quoted any passage of the Old Testament it was as they phrased it the Mouth of the Lord that spoke But I do not speak this to divert me from alledging some Proofs Clemens Romanus who as 't is well known was contemporary with the Apostles speaking of the Prophets says That the Ministers of the Grace of God instigated by the Holy Spirit spoke of Repentance A little after that-reciting a Maxim drawn from the Old Testament he assures us that 't was no more than what the Holy Spirit recommended to us Quod vaticinantes non alio quam verbo divino afflati agantur vos quoque ipsos dicturos reor Dial. cum Triph. Jud. p. 8. Justin Martyr speaks of the Inspiration of the Prophets as of a Truth common to the Jews and Christians Descendens in eos spiritus Sanctus Religionem veram discere volentes per illos docendos esse statuit Id. ad Graec. Cohort p. 32. And in another place he says that the Holy Spirit descended upon the Prophets to the end they might teach all those that desired to be instructed in the true Religion * Caeterum Dei homines pleni spiriu Sancto à Deo inspirati institutique Prophetae ordinati sunt proinde fuere à Deo docti Theophil ad Autol. lib. 2. p. 87. Theophilus of Antiochia asserts that the Prophets were men filled with the Holy Spirit and inspir'd by God Clemens of Alexandria is full of Passages wherein he affirms the same thing I shall cite no more than one which is to be found at the beginning of his Protreptic Ipse est Dominus loquens in Isaia ipse in Elia ipse in ore Prophetarum All the Primitive Authors honour the Prophets and their VVritings as being inspir'd by God Origen alone would furnish me with several passages of which to be convinc'd â—here needs no more than only to read his â—hilocatia But to what purpose will some Body say â—o I quote all these Proofs The dispute is â—bout the New Testament not the Old one 〈◊〉 will not say that I had any desire of maâ—ing it my Business to let the World know â—he Character of M. N. by shewing that in â—he judgement of the Ancients he does an â—nfinite injury to the prophetic Writings by â—he liberty of writing which he assumes to â—imself That was never my Design for 〈◊〉 confine my self exactly to my Subject My â—im is still to make out that the writings of â—he New Testament are inspir'd by the Holy Ghost And is not the confirming the high Opinion which the Ancients had of the Prophets and their Writings a keeping close to â—hat Design If at the same time I shew that â—he Ancients have equal'd the Apostles and â—heir writings to the Prophets and their Prophesies without proceeding any farther that cannot be call'd a Deviation For to be convinc'd that it is a Truth Iren. adver heret lib. 3. c. 11. Because first the Apostles secondly the Prophets but all from one and the fame God Commentaria Apostolorum scripta Prophetarum sequuntur p. 98. Just Martyr Quia utrumque Testamenti Ministri uno eodemque spiritu inspirati locuti sunt Theophii ad Autol. l. 30 p. 125. Deus Aeâ—ernus Vnigenitus verbum incarnatum predicatum a Prophetis omnibus Apostolis ab ipso spiritu Iren. adv Eereticos l. 3. c. 21. Vnus eâ—â—m idem spiritus Dei quae in prophetis praeconavit c. Ipse in Apostolis Annunciavit ib. c 35. there needs no more than to read the Passages which I have quoted in the Margin the number of which I might have easily augmented more especially would I have cited the Fathers who lived after the Council of Nice CHAP. IV. The third Proof drawn from the Distinction which the Ancients made between the Canonical and Apocryphal Books THis Distinction takes place in respect of both Testaments There are join'd to the Canonical Books of the Old Testament several Pieces purely Human as the Books of Tobit Judith Baruc Macabee's c. which are call'd by the name of Apocrypha A word of which the true Original is very uncertain But whether it signifie conceal'd or obscure or whether it have any other sense certain it is that those Books which are added to the Scripture though they are not of divine Authority are call'd Apocrypha If the Books which are added to the Old Testament are not admitted to be Canonical 't is not because they are defective in their matter There are some of them whose Doctrine is sound and their Instructions pure so that there has been no scruple made to read them publickly in the Church I dare presume to say there is such a Portion of Apocryphal Books which is more Instructive and more edifying than such a portion of books we call Canonical Wherefore then are they rejected as Apocryphal I know very well that several Marks of human Frailty are to be discover'd in them but the chief Ground of their being rejected is because they are Books which the Holy Ghost has not inspir'd the Finger of God appears not in them the good things which are there to be found flow not immediately from the
Spring Moreover we have reason to examin and suspect them because they are not recommended to us by Persons actuated by the infallible Spirit of God This Reason is express'd by the Ancients in other terms for they say that the Apocryphal Books added to the Old Testament want Canonical Authority because they were written by persons who were no Prophets and who lived after Malachi the last of the Prophets Wherein they followed Josephus who has deriv'd from thence the grand Character of the difference which we ought to make between the Canonical Books and the Apocryphal The words of the Author are so remarkable as not to be omitted Answer to Appion l. 1. c. 2. There can be nothing more certain than the Writings authoriz'd among us because they cannot be subject to any Contradiction in regard that there is nothing approv'd but what the Prophets wrote some Ages ago according to the purity of Truth by the Inspiration and Agitation of the Spirit of God They have also written all that pass'd from the time of Artaxerxes to our Time But by reason there has not been as formerly a successive Series of the Prophets there is not the same Credit given to the Books which I have mention'd The Books written after the Prophet Malachi have been constantly rejected in regard he was the last Writer whom the Holy Ghost inspir'd under the Old Testament Euseb l. 8. De monst Evangel Quod ab illo tempore servatoris nullum extet Sacrum Voâ—umen VVhat I have said in respect of the Old Testament takes place in relation to the New Several Books of Piety were compos'd in the Primitive Church the Authors were Persons of Worth and the Books were so useful that the Reading of them was not only recommended to private Persons but they made no scruple to read them in publick For example the Epistle of Saint Clement had the same Honour VVherefore was it that those Books were not put into the number of Canonical that is to say of those Books that are the constant Rule of our Faith and Manners It was not always because they were in some things erroneous but by reason they were not inspir'd by the Holy Ghost that was sufficient to hinder them from being received for Canonical The Question that was put when there was a Dispute about any Book of which they doubted was to know whether or no it were written by a Person inspired Thence it came to pass that in the History of Eusebius we find that Dionysius Bishop of Alexandria pronouncing his Sentence upon the Apocalyps said that he acknowledged it to be the work of some Holy Man inspir'd by the Spirit of God 'T is known also that Origen speaking of the Book written by Hermas Reor enim sancti cujusdam divino spiritu afflati viri id opus esse Euseb h. e. l. 7. c. 21. Quae Scriptura valde mihi utilis videtur Et ut puto divinitus inspirata Origen l. 10. reptam Epist ad Rom. c. 16. Com. 14. said That he believ'd it to be a Writing divinely inspir'd a certain proof that they believ'd those Books which the Church has admitted as Canonical were inspir'd by the Holy Ghost CHAP. V. The Fourth Proof drawn from the honour which the Ancients paid to the Sacred Books of the New Testament WE may draw a very strong Argument to prove that the Primitive Church believ'd that the Sacred Books of the New Testament were inspired from the Honour and Reverence which they paid them I shall begin with that Holy awe which kept the Ancients from attempting any alterations in the Sacred Writings Addenti aut dâ—trahenti poena non modica Iren. adv Heres l 5. c. 30. It was a piece of rashness and Sacriledge to adulterate them either by adding or diminishing They were laden with Anathemas who were so bold as to lay their mending Hands upon those Sacred VVritings We find in the Ecclesiastical History that the Heretics who denied the Divinity of our Lord had the confidence to falsifie the Scripture to accommodate the Text to their Opinions Upon which an Author of the Primitive Ages says that it was not likely that the Heretics were ignorant how criminal an Enterprize of that nature was For says he Quantae porro audaciae sit ejusmodi facinus ne ipsos quidem ignorare credibile est aut enim sacras scripturas à spiritu sancto dictatas esse non credunt ac proinde infideles sunt aut semet ipso spiritu sancto sapientiores esse existimant ac proinde quid aliud sunt quam Demoniaci Euseb h. e. l. 5. c. ult either they believe not that the Sacred Scriptures were dictated by the Holy Ghost and so are Infidels or they imagine themselves to be wiser than the Holy Ghost and then what are they other then Demoniacs They had an inviolable Veneration for the Sacred Scripture Tatianus for having only presumed to put the Epistles of St. Paul into more elegant Language incurred the Censure which may be seen in the Historian last cited Euseb l. 4.29 If the Church were so jealous of the words of the Scripture we may easily judge of the Indignation of the Christians when they saw that any body durst presume to violate the Text it self either by addition or diminution 'T is clear that the Christians would never have been so sensible of injury done to the Scripture if they had not believed it to be the work of the Holy Spirit Some small fragment of Piety affixed to human Works would never have been a crime of Sacriledge For example I see not what great harm it could be to sow to S. Paul's Epistle to Philemon some little Discourse upon that Indulgence which is due from Christian Masters to their Servants were it true that the Epistle to Philemon is a Peice wherein the Holy Spirit had no Share 'T is true there may be something said in dislike of such an Act in regard that Sincerity requires that other Mens Works should be let alone in their natural Dress Nevertheless the Miscarriage deserves not to be treated with the Penalties of Sacrilege there is no reason to make such a noise about it as the Primitive Christians did upon the Alterations that were made in the Writings of the New Testament Nothing more clearly shews the Opinion which the Ancients had of the Inspiration of the Sacred Books than the Honor which they paid 'em in looking upon 'em as Sovereign Decrees in Matters of Religion For which Reason it was that in several Councils they were plac'd upon a Throne as they would have seated Jesus Christ himself had he come visibly to preside in those Holy Assemblies There was the same Honor paid to his Word as they would have done to his Person Which clearly shews with what an Eye of Veneration they look'd upon the Sacred Writings of the New Testament This Honor also no less visibly appears in the use which
the Ancients made of Scripture to confirm the Faith of the Christians The Doctors of the Primitive Church allow a Sovereign Rank to the New Testament There is no longer any Hesitation after the Voice of these Oracles has been once heard These are the Urims and Thummims of the New Covenant after they once had seen their Decision it was a Crime to appeal When we seriously consider that this is a Submission and Compliance in Religion it self we ought to acknowledge that this Honor was not paid to the Sacred Books but because they were or at least because they were thought to be the Books of God who is the only Lord of the Conscience And the Truth of this Reflection will be agreed to whenever it shall be call'd to mind that we speak of a time when the Christians perfectly understood this privilege of the Almighty They were very nice in this particular Wherefore did they not obey those Emperors that oppos'd the Course of Christianity It was the Lord had spoken Wherefore did they not believe so many Philosophers whose Example and Illusions so strongly supported Paganism It was the Lord had said it Wherefore did they forsake the Synagogue that Synagogue which Divine Mercy had appointed to be the Guardian of the ancient Oracles It was the Lord had spoken The Scripture of the New Testament was more powerful than the Emperors and triumph'd over the Reputation which the great Doctors had enjoy'd so long in all the Schools of the World The Reason is because that in comparison of God Man is nothing when God speaks no Body else is to be heard Therefore the Christians being convinced that the Almighty spoke in the Writings of the New Testament they yielded with an awful Submission to the Decisions which they found therein This was never contradicted by Hereticks they durst not appeal from the Words of an Apostle because they were persuaded that they were the Words of the Holy Spirit The Method which they usually made use of to avoid the Weight of that Authority was to mutilate the Scriptures or to corrupt the Sense by wrested Explanations But when it could be prov'd that such a Writing was Apostolical or that such a Sense was the meaning of the Apostle the most obstinate Hereticks would submit at least they had nothing to say It is needless to cite Authors upon a Subject for which Proofs may be found almost in every Page of the Writings of the Primitive Church Moreover there have been so many Occasions to shew that she has always look'd upon the Scripture as the Rule of Faith that these Proofs are become common There needs no more for a Man to do but cast his Eye upon our Books of Controversie to see what have been the Opinions of the Fathers upon this Subject CHAP. VI. The Fifth Proof drawn from hence that the Ancients positively asserted the Books of the New Testament to be inspir'd THus far I have prov'd the Inspiration of the Books of the New Testament by Arguments drawn from Antiquity 'T is now high time to produce something more express and absolute So I call the express Declarations of the Ancients upon this Subject My Design as I have already said is to tie my self particularly to those who liv'd before the Nicene Council that is to say at a time which the greatest Enemies of Antiquity mention with some kind of Veneration I am apt to think they will pardon me if here I produce a Crowd of ancient Testimonies 'T is a Collection that may prove serviceable for I believe there has not as yet been any made upon this Subject Thereby it will be the better understood that we teach nothing new concerning the Inspiration of the Sacred Books of the New Testament and that M. N. has no reason to insinuate from time to time that the Ancients are of his side If he be willing that the Question shall be decided by Antiquity that which I am going to say tho I only pick and chuse would quickly shew where the Innovation lâ—es Clemens Romanus is very express in the Epistle which he wrote to the Corinthians Clem. 1. Ep. ad Cor. Certè divinitùs inspiratus de se de Cepha Apollo per Epistolam vos monuit According to Junius 's Version for he affirms that S. Paul writing to the same Church concerning the Schisms that rent it to pieces was divinely inspir'd Justin Martyr is no less express in his Conference with Tryphon the Jew where he says Assistenti namgue tibi auscultanti probabo non vanis nos sidem habuisse fabulis neque Demonsrratioonis exportibus sed Spiritu Divino plenis Just Martin Dial. cum Tryph. p. 226. that he would under take to prove that the Christians did not build their Faith upon Fables nor upon vain Arguments but upon Demonstations full of the Holy Ghost Theophilus Bishop of Antiochia citing the Authors of the Old and New Testament says Theoph. ad Antol. l. 3. p. 125. Quia utriusque Testamenti Ministri uno eodemque spiritu inspirati locuti sunt Quapropter hoc spiritu impulsi consona nullo modo pugnantia praedixere Ibid. p. 128. that both the one and the other spoke as being inspir'd with one and the same Spirit Who is that Spirit To which he answers a little after That it was the Spirit of God Divino Spiritu afflati The Testimony of Irenaeus is very positive in one place where he goes about to prove Iren. l. 2. p. 47. Credero autem haec talia debemus Deo qui nos fecit rectissime ' scientes quâ—a Scripturae perfectae sunt quippe à verbo Dei Spiritu ejus dictae that we ought not to dispute against the Decisions of the Holy Scripture Wherefore Because it is the Word of God and of his Spirit For thus we explain what the same Author says in another Place of the Word which was preach'd by the Spirit Ibid. l. 3. c. 21. Verbum incarratum praedisatum à Prophetis Apostolis â—b ipso Spiritu The Word made Flesh says he which was Preach'd by the Prophets by the Apostles and by the Spirit as if he had said by the Spirit which inspired both the one and the other This is the Explanation of Ireneus himself for he says in another place Vnus enim idem Spiritus Dei qui in Prophet is quidem praeconavit c. ipse in Apostolis annunciavit Id. l. 3.25 That the Spirit of God that spoke by the Prophets Preached the Gospel also by the Apostles In a Word 't is the stedfast Doctrine of that ancient Author Omnis Scriptura nobis data consonans nobis invenietur Id. p. 203. that the whole Scripture proceeded from God Clement of Alexandria is of the same Opinion when he speaks in his Stromata of the equivocal Words which we meet with in Scripture At mens Prophetici loquentis spiritus occultè I
the Jews look'd upon to be all Scripture In the Main the observation of Grotius does my argument no harm though it were well grounded for the design of that Author is only to deprive the Historical Books of the Old Testament of the Honour of Inspiration He acknowledges in another place that Moses Isaiah Jeremiah Ezekiel David and Daniel were divinely Inspired So that according to Grotius the Jewish Church had Books wherein the Holy Ghost spake Had they need of the Spirit of God they found it in the writings of the Prophets and this Light has constantly endur'd in all Ages of the Jewish Church even in the later times as corrupt as they were Ought we not to have a Light at least equal to it under an Oeconomy wherein it is agreed that God has manifested himself with more advantage than under the Law We have no longer any Apostles there are no longer any men inspir'd if we have not writings which repair that loss by means of that Infallibility with which the Holy Ghost would have invested them To whom is it not apparent that our condition is worse than that of the ancient Jews The Day shin'd out to them but it is Night with us All the advantage is on the side of the Carnal posterity of Abraham even of that which is rejected The Jews had formerly and still have Books wherein they find the infallible Voice of God But if we believe M. N. we must rely upon the Credit of Histories which some persons of sincerity have written for the Doctrine of our Saviour and to the arguments which only sound Reason and Judgement dictated to Authors without Logic or Education I cannot believe that this Hypothesis will ever be relished by those who are never so little acquainted with the Prerogatives of the Christian Church CHAP. XI Wherein the Inspiration of the Books of the New Testament is made out by the Prerogatives of the Apostles THE best way which we have to know certainly whether the Christian Church has not as great a share of divine Illumination as the Jewish Church is to see what sort of Persons the Authors of the New Testament were The Jewish Church had Prophets and we have Apostles our Books except two or three which were made under the inspection of the Apostles were written by the order and with the approbation of the Apostles There needs no more than to see whether our Apostles were not equal in worth to the Prophets of the Old Testament In the Epistle to the Ephesians I find them equalled together C. 2. v. 20. in the work of Salvation being built upon the Foundation of the Apostles and Prophets In this place to speak of Equality would be an injury to the Apostles in regard that here they are named before the Prophets Nor is it without good Ground that I make this observation since St. Pauls Custom is to put the Apostles at the head of the Ministers of the Christian Church She had also Prophets and Prophets inspir'd like those of the Old Testament Would you know which are the most Excellent the Apostles or the Prophets There needs no more than to see what rank they hold in the Catalogue which St. Paul gives of the Ministers of Grace 1 Cor. 12.28 First Apostles secondarily Prophets then Teachers Besides that this is a Place where the Apostle is bound to mark out to every one his Station Chance had no share in Ranging them under that Order So that we find that St. Paul observes the same Order in the sequel of his Argugument Are all Apostles 1 Cor. 13.29 are all Prophets are all Teachers In his Epistle to the Ephesians the Evangelists are set before the Teachers but he is constant in the precedency which he gives the Apostles before the Prophets He has appointed some for Apostles and others for Prophets Nevertheless notwithstanding his humility he gives the first Place to his own Dignity when he acted in his Apostleship he gave way to no Man If we may believe him the Apostles of the Christian Church were more excellent than the Prophets Nor do we too highly exalt the Apostleship by adding that it included in it self all the advantages affixed to the inferiour Degrees The Apostles were Prophets and Teachers they had the Gift of working Miracles which the Holy Ghost divided among them Had they all the Gift of Healing Did they all speak divers Languages Did they all Interpret No but the Apostles did all this the Grace of the Apostleship included all other Graces We ought not slightly to pass by the words of Saint Paul when designing to set forth that subordination which Grace had established in the Primitive Church by the variety of Gifts he declares that to every one is given the manifestation of the Holy Ghost so far as is expedient Though St. Paul had not said it 't is a Truth which common Sence would have given us to understand For do we not find that it is incumbent upon the wisdom of God to order the Means according to the Purpose which he proposes to himself Let us then say that the Apostles had a measure of the Holy Ghost proportionable to the designs of the Apostleship They had at least as much of the Spirit of Truth as the Prophets had received We say at least for in regard the Apostolic Writings were to be serviceable toward the edification of the Church at all times and in all places 't is clear that those Writings wanted a more especial assistance than those other of which the primitive use was only for a particular Nation and for a very limited time But 't is sufficient for me to extend the force of my Argument so far that the Prerogative ought at least to be equal If then the writings of the Prophets were inspir'd as I have prov'd certainly the writings of the Apostles who were the more excellent ought à fortiore to be inspired 'T is not any thing of personal Excellence which is the Business in dispute for the Prophets and Apostles are not to be here considered but with reference to the Use that they were made for The Prophets were not Prophets for themselves 1 Pet. 1.12 unto whom it was revealed that not unto themselves but unto us they did minister the Things c. The Apostles were not Apostles for themselves but it was for our sakes that they administer'd They are our Masters we are grounded upon their Writings Let us compare the Prophets and the Apostles we shall find that as it is certain that the Apostles were much more excellent than the Prophets 't was requisite they should have a more advantageous share of the Holy Ghost They stood in need of a lively and durable Light which was not to be extinguish'd by time but to enlighten all Ages I do not believe this argument is to be eluded with the least Tittle of Solidity Some will say that we ought to look upon the Writings of
prove the fulfilling of the Promise as I have said already but they deserve a Chapter by themselves CHAP. XIV Wherein are produc'd several Passages of Scripture which shew that the Sacred Writers of the New Testament have declared that they were inspir'd in their Writings 'T IS now time to pass to particular Proofs which are to be found scatter'd here and there in the Writings of the New Testament The Enemies of their Inspiration set a high Value upon the Objection which they fetch from hence that the Apostles never begin their Discourses as the Prophets do by saying The Mouth of the Lord hath spoken it and are so daring as to assert that the Sacred Writers of the New Testament never thought nor desired it should be thought that there Writings were inspir'd I must confess that the Apostles do not say in express Words The Mouth of the Lord hath thus spoken For in regard that the Prophets did not enjoy the Benefit of Inspiration but by Intervals there was some kind of necessity that those Holy Men should declare what things those were which they had learn'd by Revelation It was not the same thing with the Apostles in regard they were assur'd that the Holy Ghost assisted 'em always according to the Promise of Jesus Christ in Matters of Religion More especially it ought to be observed that it is not true that the Prophets always began their Prophetick Writings with these Words The Mouth of the Lord hath spoken Let 'em read the Five Books of Moses and they shall find several Proofs of what I affirm That Legislator without any more ado begins with these Words In the beginning God created the Heavens and the Earth Nor is the Book of Exodus signaliz'd with any other better Character of Inspiration Nevertheless 't is known that those Two Books are no less inspir'd than the Prophesies that command Attention with these Words at the Beginning The Mouth of the Lord has spoken Let 'em not therefore have a worse Opinion of the Writings of the New Testament under pretence that these Words are not there In the Old Testament that which was merely Historical was not introduc'd with this Preface The Mouth of the Lord has spoke This is usually reserv'd for parts that are purely Prophetick wherein the Spirit of God had a singular Concern Now I affirm that the New Testament in those parts that contain some Prophecies marks out their Original as distinctly as if the Apostles had said The Spirit of the Lord has spoke it As for the Historical Parts and such as undertake Argument 't is not to be thought strange if we do not there meet with the same Character That is common to both Testaments they never expresly attribute to God any more than his Oracles But that is no Obstruction but that what those Holy Men either wrote or thought under the Guidance of the Holy Ghost may not be in some measure inspir'd I shall discourse of that more distinctly in the Series of this Treatise I have said enough to shew that the Old Testament has no advantage over the New in respect of Inspiration and that they are in the wrong who deny this Truth under pretence that the Prophets say sometimes The Mouth of the Lord hath spoken but the Apostles never make use of that Expression As to what they add that the Apostles never pretended to Inspiration and that they have not mention'd any thing of it in their Writings it is easie to be discern'd that nothing stands upon a weaker Foundation than this Objection In short the Apostles let us know that they had receiv'd from Heaven what we call Prophetick Parts sometimes it was in Vision sometimes by the Suggestions of the Spirit As to other Parts besides that I have already observ'd that the Works which compose the New Testament are written by Authors which the Holy Ghost had invested with Endowments necessary to make that Book the Foundation of Truth I could wish that something of Attention might be given to some express Passages of the New Testament S. Paul assures the Corinthians that he had the Mind of Christ 1 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another place after he had given his Judgment upon several Scruples that arose in point of Marriage he says that he speaks by permission not by command Chap. 7. and that he gives his Judgment as one that has obtain'd Mercy of the Lord to be faithful Is not this of as great Force as if he had said all these Instructions which I have given you were inspir'd into me by the Holy Ghost The Thing speaks it self S. Paul affirms that what he wrote to the Corinthians touching Marriage was the Work of the Holy Ghost For these Words Now I believe that I have the Spirit of God either signifie nothing where they are placed or else they signifie that what the holy S. Paul had wrote was by the Guidance of the Holy Spirit 'T is the general Intention of this Apostle that he should be look'd upon as a person in whom the Spirit of God resided to render him capable to instruct others The good thing that was committed unto thee 1 Tim. 1.14 2 Cor. 13.3 1 Thess 4.6 says he by the Holy Ghost which dwelleth in us since ye seek a Proof of Christ speaking in me He therefore that despiseth despiseth not man but God who hath also given unto us his Holy Spirit If any man thinketh himself to be a Prophet or Spiritual let him acknowledge that the things that I write unto you are the Commandments of the Lord. All which Passages clearly shew what Opinion it was that S. Paul desired Men should have of his Writings S. Peter is no less positive This Second Epistle beloved I now write unto you That ye may be mindful of the Words which were spoken before by the Holy Prophets 2 Pet. 3.1 and of the Commandment of us the Apostles of the Lord and Saviour S. Peter in these Words designs two Things which are proper for our Subject 1. He parallels that Epistle with the Writings of the Prophets 2. He puts a great Value upon that Epistle because it was written by an Apostle of Jesus Christ Will any Man say that a person who thus expresses himself did believe that the Writings of the Apostles were not inspir'd In the same Chapter S. Peter gives an Authentick Testimony in favour of the Epistles of S. Paul Even as our beloved Brother Paul also according to the Wisdom given unto him 2 Pet. 3.15 16. has also written unto you as also in all his Epistles speaking in them of these Things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures These Words furnish us with two convincing Arguments in favour of the Inspiration of the Epistles of S. Paul 1. They were written according to the Wisdom which S. Paul had receiv'd
from Heaven I have already touch'd upon this Argument The other is that the Epistles of S. Paul are reckon'd in the Number of the inspir'd Scriptures which the ignorant and unstable wrest as they do the other Scriptures Assuredly by those other Scriptures S. Peter means the inspir'd Scriptures of which Jesus Christ says in another place You go astray not knowing the Scriptures and which the New Testament usually cites as the Work of the Holy Ghost The Business in Hand is about the Scriptures which the unlearned wrest to their own destruction which can be meant of no other than of the Holy Scripture S. Peter does not complain of the Unlearned for wresting the Scriptures but for wresting the other Scriptures VVhence it is evident that the Epistles of S. Paul are reckon'd in the Number of the inspir'd Scriptures Can any thing be more positively express'd upon the Inspiration of the VVorks that make up the New Testament CHAP. XV. Wherein is drawn from the Gift of Discerning of Spirits granted to the Primitive Christians a Proof very much in Favour of the Sacred Books which the Apostles have left us MEN dispute about the Marks whereby they might formerly know the true Prophets Commonly it is affirm'd that Miracles or the Accomplishment of the Prophecy was the true Proof of a real Prophet But it may be said that this is not always certain for it would be a difficult thing to prove that all the Prophets verified their Mission by Miracles or by accomplish'd Prophecies This was not altogether so necessary but when there was something of great Importance that was the Subject of the Prophecy For to what purpose was it to make a great Noise and a stir when there was nothing more in the Business than to reduce Sinners into the right Path that had been traced by a Law supported by so many Miracles God never overturns the Laws of Nature unless there be some necessary occasion I should have rather said that the Miracles of a true Prophet become serviceable to him that wrought none at all wherein I thus explain my self When a Prophet had justified his Mission by some Miracles he was acknowledg'd for a Man of God After which his Testimony was as good as a Miracle to other Prophets while he acknowledg'd that those new Prophets were sent by the same Master This Attestation remov'd all Occasion of Doubts When we find that certain Books of the Old Testament want these authentick Proofs of their Divinity which other Books have that are look'd upon in the first Order of Canonical we are confirm'd by understanding that those Books about which some Men would raise Disputes and Doubts pass'd through the Hands of the last Prophets truly inspir'd I say the same thing of persons a Prophet whose Mission was not honor'd by Miracles was acknowledg'd upon the Inspiration of another Prophet whose Attestation had been prov'd I apply this Argument to my Subject They who had no good Opinion of the Works of S. Mark and S. Luke because they were not Apostles ought to alter their Sentiment when they consider that the Evangelists had the Approbation of the Apostles How shall we prove that the Apostles were worthy to be credited We have their Miracles but we have also other Proof from the Conduct which God observ'd in providing credible Testimonies among the Primitive Christians to justifie the Apostles 'T is known that among them there were several to whom God had granted the Talent of discerning Spirits 1 Cor. 12.7 8 10. S. Paul is positive in it But the manifestation of the Spirit is given to every man to profit withal For to one is given by the Spirit the word of wisdom to another the word of knowledge by the same spirit To another the working of miracles to another prophecy to another discerning of Spirits This is no bare natural Discerning since it is reckon'd in the number of miraculous Gifts The Spirit of God taught several Christians how to understand Persons and Doctrines truly inspir'd Several make no scruple to refer to this what S. Paul says of the Spiritual Man 1 Cor. 2.15 But he that is spiritual judges all things This is to be understood of the things of God 14.29 Let the Prophets speak two or three and let the other judge Thus you see the discerning of Spirits establish'd Verse 22. of the same Chapter 't is said The Spirits of the Prophets are subject to the Prophets which is usually explain'd by saying that the Prophets of the New Covenant were Masters of themselves to observe silence till they had an opportunity to speak But nothing hinders but that it may be meant of that same Dependance which some of the Prophets had upon others when the one examin'd the other In which Sence the Prophets were subject to the Prophets The same Chapter furnishes me with an undeniable Proof to uphold my Argument Vers 37. If any Man think himself to be a Prophet or spiritual says S. Paul let him acknowledge that the things which I write unto you are the commandments of the Lord. If any one thinks himself to be a Prophet or spiritual that is according to the Phrase of Scripture If any be a Prophet or spiritual let him acknowledge c. Spiritual persons then might discern if what S. Paul wrote came from the Lord. The Epistles of that Sacred Author pass'd for such a Proof which might well be call'd the Judgment of God since it was God who inspir'd Spiritual Men. This Consideration may serve for the Understanding of several Places of S. Paul he exposes his Writings to the Judgment of Spiritual Men Men judicious and discerning establish'd by Grace to corroborate the Authority of the Apostles By that means it was plainly discern'd that there was nothing spurious in their Writings and that they contain'd neither Arguments nor Matters of Fact which were not exactly according to the Weights of the Sanctuary Spinosa and M. N. here propose some Scruples but my Answer will be more intelligible when I have considered the Nature of the Inspiration of the Sacred Books of the New Testament Which is that which I am going to undertake in the Second Part of this Treatise The End of the First Part. The Second Part. CHAP. I. Wherein it is shewn that 't is not the Common Belief that the Sacred Books of the New Testament were dictated word for word by the immediate Suggestion of the Holy Ghost WHEN we go about to disabuse the Publick of an Euror 't is necessary that it should be notoriously manifest that it is publickly received in which case the notoriousness of it supplies the Proof or at least if the thing be not so evidently known 't is requisite we should give our selves the trouble to prove it For if it so falls out that Men undertake to undeceive the Publick when it is not deceived 't will be a sufficient reason to complain of the injury and to upbraid a
particular Author in view But I found that the Error which I oppose is so little known that if they did not see it supported by some one or other Men would believe I broached some Chimera of my own for the exercise of my Fancy Besides that the State of a Question is never better understood then when it is taken out of some Book wherein it has been already discuss'd First of all M. N. Author of a Treatise published in Holland presented himself to my thoughts I know no body that has more formally assail'd the Inspiration of the Sacred Books of the New Testament Spinosa led the way of the same Undertaking but there was little heed given to that Author because all Men knew he had no Religion and that moreover the obscurity and negligence that appear in all his Works have rendred them less formidable for that such Adversaries are not much to be fear'd But M. N. has given a more subtle and more dangerous Air to Spinosa's Notions and has digested them into a System of which I shall quote a brief Abstract as near as I can P. 281. Sentiments of some Divines c. in his own words I begin says he with the New Testament which is the principal foundation of our Faith 1. Jesus Christ was absolutely infallible it behoves us blindly to believe whatever he tells us because he said it and for that God gave us his Testimony that he said nothing but the Truth 2. In regard we have no Writings that ever Jesus Christ himself wrote we ought to believe what his Apostles have deliver'd to us concerning his Life and Doctrine because God has given us his Testimonial of of them by means of the Miracles which he wrought in their Favour and for that they have seal'd the Truth with their own Blood It might be that in some Circumstance of little Importance they might relate some things not altogether so exactly as they past but there is no reason that they should agree precisely in every thing to the Minutest Tittle 3. It behoves us to distinguish two Things in the Epistles of the Disciples of Jesus Christ 282. Ibid. there are the same Doctrines there which we find in the Evangelists and the Apostles frequently assure us that they learnt them from Jesus Christ There are others which the Apostles utter of their own Heads or which they infer from the Old Testament by divers Consequences We must believe the first for the same reason that we ought to admit the Gospels that is to say because of the Authority of Christ who preached them to the Jews We must admit the Second because they contain nothing but what is most conformable to the Doctrines of Jesus Christ or which is not founded upon good sence We must also observe that in regard they had not extraordinary Inspiration to write their Epistles they intermix several things that relate to their own Designs and their particular Affairs wherein it behoves us to be careful how we search for Mysteries Such are the Salutations at the end of the Epistles St. Paul 's Orders to Timothy to take Mark along with him in his return to him the Advice which he gave him to drink Wine sparingly for his Stomach's sake and by reason of his frequent Distempers 4. There are several Prophecies scatter'd up and down in those Epistles and the Apocalyps is absolutely Prophetical It behoves us to give Credit to these Revelations because it was God who sent them immediately to his Apostles It is also easie to distinguish some other Things which the Apostles never propounded but only as Conjectures After M. N has Epitomiz'd his System he believes he has levell'd the way to Heaven P. 284. and insults over our Divines in saying That it seems evident that in regard the new Opinions introduced into Religion since the death of the Apostles are not to be maintain'd instead of being advantageous to the Christian Religion they are extreamly prejudicial to it There is that Inspiration attributed to the Apostles which they never pretended to have and of which there is not any footstep to be seen in their Writings This is only an applauding of himself but I hope the Author will meet with but few Men that judge as he does of his new Theology For so far is it from being advantageous to Christianity that it is evident and very evident too that it sets it upon the brink of a Precipice We understand from a Friend of M. N's that this pretended Discovery has been look'd upon by several as a * Defence of the Sentiments c. P. 218. Step that leads directly to Deism and the Author likewise is accus'd of favouring that abominable Opinion 'T is not for me to judge of Monsieur N's Intention I know not whether he inclines toward Deism or no besides that I am willing to believe he does not for why should I attribute to an Author a Sentiment which he seems to detest especially when a man is brought in question who conceals himself and who is not exactly known but only by venting his Opinions among us I keep close to his Writing That gives me sufficient reason to say that if he be not a Deist he has done the Deists a very great kindness as also all those Libertines that could wish there were no Christian Religion at all They find very near what they look for in the New System which delivers them out of several streights and which reduces Christianity to nothing or within a little of nothing Is not this to favour Deism Since I am now upon the Point of the weight of this new Religion the Vanity of which I shall in the Series of this Discourse endeavour to shew I must needs say that a man may observe how that this new Religion allows the Christians almost nothing of Inspir'd It supposes indeed that Jesus Christ was infallible but that signifies little because Jesus Christ does not speak to us either viva voce or in writing We must have recourse to the Evangelists who were persons of Credit and who have faithfully related to us what they both saw and heard Some Body perhaps will add that they have been good men who have left behind them in their Histories several marks of their Simplicity their Logick was false they had not very good Memories notwithstanding all their Sincerity so that they have assuredly but marr'd the Doctrine of their Master We must acknowledge that these Suppositions which agree very well with M. N's System create very great Scruples about the Gospels Besides they open a passage for several Niceties that may be very inconvenient for Christians that are desirous to ground their Faith upon that part of the New Testament What say they of those other Writings which Providence has joyn'd to the Gospels They are Works entirely Human except the Apocalyps to which they pay the Honour of Believing that it is absolutely Prophetic In the other Books
they also discern some glimmerings of Light some Prophetic Flights Were it not for that they are to be look'd upon as no other than little Books of Devotion or as short Commentaries upon the Gospel in the Composition of which the Holy Ghost never in any manner of way concern'd himself When men are arriv'd at such a Point as to put aside the Inspiration of the Holy Ghost S. James S. Peter S. John and S. Jude must be look'd upon as Doctors that only explain Religion as well as they can they must be only simple Artists who without Education or Learning took all their Instruction from their Piety after they had run through a slender Course in Theology with Jesus Christ As for S. Paul who had something a better Education than the rest they will say he had this disadvantage that he was not an Eye-witness as they were of the Principal matters of Fact in the Gospel and that what he learnt from Revelation could not be so evident as if like his Companions he had seen and felt It will be said that at most he understood but as much as they did and that he ought not to be believ'd but in such Parts where he confirms the History of the Gospel Therefore in regard S. Paul does not pretend to the Office of an Historian he is not to be credited but in some few Places His Principal Character is that of a Doctor who explains and argues Upon those occasions that is to say quite throughout all his Epistles it shall be lawful to appeal from S. Paul to the Tribunal of Human Logic Since that Apostle is to be look'd upon as no other than a person of good ability to hold an Argument seeing he was no way inspir'd If such a System should get footing in the World what would remain of Inspir'd among Christians Very little for by that means they take from us three fourth parts of the New Testament There would no longer be one Book of it inspir'd it might indeed contain something inspir'd but it would be no more inspir'd in the composition of it than any other Book wherein an ordinary Author should have inserted Doctrines which Heaven had formerly reveal'd For as those inserted Doctrines would not make the Book to be inspir'd so neither would some Oracles scatter'd here and there in the New Testament appropriate Inspiration to that Book From whence I conclude that when the Primitive and the New Christians profess'd to believe that the Sacred Books of the New Testament were inspir'd they never pretended barely to say that the Apostles knew by Inspiration certain things which they had inserted therein but that it was their Opinion that the Book it self or to explain my self more clearly the Composition of the Book was the work of the Holy Ghost This is a Reflection which I desire the Reader to remember when I come to discourse of the Inspiration of the Sacred Books in General In that sence that M. N. would have us conceive what the New Testament is it contains many human things about which it is lawful to dispute whenever S. Paul or any other Apostle shall hold any Argument which is not conformable to M. N's Principles He shall answer This is no more than the Argument of a mere man let us see whether his Argument agrees with Aristotles Logic If the Apostle has not follow'd the Rules of Consequences we may imagine that we have no reason to hearken to him He 's an Apostle that 's no matter when an Apostle wanders out of the way I am not bound to follow him St. Paul applies to Jesus Christ several Prophecies which the Holy Ghost appropriates to God in the Old Testament And from thence a very strong Argument is drawn to prove the Divinity of Jesus Christ See the Racov. Cat. p. 47. If to two Interpretations of a very difficult place we add a third The Socinians judge it a very hard matter to answer some parts of the first Chapter of the Epistle to the Hebrews Henceforward there will be no longer any difficulty about any of all those Oracles if M. N. may be believed There needs no more than to say that St. Paul understood not the Oracles of the Old Testament and therefore it shall be lawful to examine that Apostle by the Rules of Grammar and Logic The Socinians are extremely obliged to M. N. for helping them to a way to rid themselves of all their perplexing Doubts Vozog Prolegom in N. T. c. 4. Wherefore the Authority of these Books is as great as that of God himself So that when we read this Sacred Volume or hear it read we ought to think that we hear God himself speaking from Heaven Id. in c. 1. Matth. v. 22. For though all the holy Scripture be inspir'd by God and that all the sacred Writers were as it were the Amanuenses of the Holy Ghost Vid. ibid. Prolegom in N. T. c 4. toward the end and in 2. Matth. v. 6. if they are hardy enough to adopt him Several among them have testified a great respect for the Scripture at the same time that they dishonour it by wrested Interpretations they profess however to believe that it is the Work of God that it is inspir'd in all the parts of it that it contains no Contradiction and that there is no receding from this Principle without endangering the Christian Religion Now while they hold such Maxims as these it is impossible but that the Socinians must meet with great difficulties in the Scripture But if they embrace M. N's Opinion they will find a large Fountain of ready Answers and in truth it may be said that there are no Errors which may not be upheld by this new Method Though it should be said that this new Method tends to annihilate the Use of the New Testament and to bring men back to natural Reason as the only Light which they ought to follow in Religion it seems to me that they would say no more than what is just and right 'T is true M. N.'s Method does not speak altogether so plainly but it aims that way That Author to make use of a Comparison which a great Writer furnishes me withal Hooker Eccles Pol. is like a sort of people who never leave whetting a Knife till they have worn it to nothing They cannot be content to clean off the Rust that sticks to it and restoring the blade to the natural Brightness that first adorn'd it Let us keep the middle way without bringing back the Abuses with which men at other times had loaded Religion Let us leave it a Body to the end it may prove a support to our Souls It may be seen by what I have said of what Consequence it is to oppose the Career of M. N's System and more and more to confirm and settle Christians in their persuasion that the Books of the New Testament were inspir'd This is that which I pretend to make out clearly
in this Treatise which I divide into two parts First I shall shew in General that the Sacred Books of the New Testament were inspir'd and while I demonstrate what the nature of that Inspiration is I shall produce Principles whereby to resolve all difficulties that are already or may be rais'd upon this Subject We have but two sorts of Proofs to satisfie a Christian about matters which have no dependance upon the first Principles of Reason the unanimous consent of those Doctors that liv'd in the Primitive times of the Church and the Holy Scripture when it speaks after a plain and decisive manner These are the two sorts of Proofs which I shall make use of to shew that the Sacred Books are inspir'd I begin with the Belief of the Primitive Church after I have given the Reader two Admonitions the one that I do not undertake to drain all the Proofs that are to be found in this Fountain it being my design to confine my self to what may bring the matter to a point of Demonstration and to derive my Proofs from the first or most Primitive Ages of the Church My second Advertisement is that as M. N. assails the Body of the Sacred Books of the New Testament in gross I am not bound to defend them otherwise than in the same manner That Author believes that they are no way inspir'd that is to say that the Holy Ghost was never concern'd in the Composition of them For the repelling of this Attacque it is not requisite to follow the Sacred Books one after another by shewing upon the Subject of every one of them that they were effectually inspir'd I shall therefore consider the several Sacred Books as one single Book and I shall produce to the advantage of all together all the Testimonies which I shall find favourable to any one in particular 'T is according to this Method that M. N. attacques them for when he thought he had observ'd in any one of the Sacred Books any slip of human weakness he infers from thence an Argument against all the rest Let him in like manner be pleas'd to permit me to extend to all the Sacred Books whatever I shall meet with advantageous to any one which ought to be allow'd me so much the rather because there is not any one single where there is not something to be met withal which M. N. takes for a good Objection If only one of the Sacred Books proves to be inspir'd the Inspiration of that single Book secures the rest from the Objection which are made against them Though I speak in this manner 't is not that I am in fear for any one Sacred Book of the New Testament the whole is safe if men will but take the pains to consider the Testimonies of the Primitive Church in favour of the Inspiration of the Sacred Books they will not find any one for which there is not the Testimony of the Ancients or if any one be more remiss than the rest that negligence will be repair'd by the General Proofs that relate to all the parts of the New Testament CHAP. II. The first Proof of the Inspiration of the Sacred Books of the New Testament drawn from the manner after which the Ancients speak of it 'T IS known how the Christians speak at this day of the Holy Scripture of the New Testament According to their Stile 't is call'd The Scripture by way of Excellency the Sacred Oracles the Word of God when the Preacher takes his Text he says as it is written in the word of God and the People for that Reason believe themselves oblig'd to hearken with a devout Attention This Language no way agrees with M. N's System who looks upon the Sacred Books as a work purely Human and wherein there are faults which he would not pardon Livy or any other prophane Historian Were I of this Authors Opinion I should be dreadfully troubled to hear the Christians speak as they do of the Holy Scripture I should cry out Blasphemy I should never indure that they should say of the Voice of a mortal man 't is the Voice of God and not of man 'T is to be suspected that M. N. says to himself that it is one of those pieces of Superstition which are so rooted in the minds of the People that it is not safe to decry them But let him think what he pleases the language of the Christians is the same at this day as it has been all along in that particular there has been no variation In the purest Ages they exprest themselves in reference to the Scripture as we do now I defie the most Zealous Disciples of M. N. to deny it They cannot do it without speaking against their Consciences or without shewing that they are altogether strangers to Antiquity To fortifie this Proof which I draw from the Appellations that the Ancients gave the Scripture I think my self bound to make two Observations The first is that the Language cannot proceed from any superstitious Aggravation It was in use in the very first times when Christians spoke according to the simplicity of their Hearts and when they had no leasure to corrupt the Truth by Rhetorick or Superstition In that same Age of Innocence they call'd the Writings of the New Testament the Oracles of Heaven the Word of God the Holy Scripture Nor can this language be accus'd to have sprung up from the Corruption of after Ages when Superstition extended her Empire I love to speak as they spoke at a time when the Church was a Virgin if I may be allow'd to make use of the words of an Ancient Author My second Observation is this that the Ancients when they thus expressed themselves honoured the New Testament as the New Testament had honoured the Ancient I explain my self thus when the Old Testament is cited by the Apostles they usually call it the Scripture without any addition that is the Scripture by way of Excellency as when St. Paul speaking of an Oracle dictated by the Mouth of God himself says For what saith the Scripture Gal. 4.30 cast out the Bondwoman and her Son And in another place Gal. 3.8 And the Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed I made choice of these two Passages on purpose wherein St. Paul cites certain Oracles that M. N. would not himself deny but that it was God who spake them The Apostle calls them Scripture As he phrases it The Scripture saith this or God spoke This comes all to one sence This is so true that having said to the Romans Rom. 11.32 That God had concluded them all in unbelief that he might have mercy upon all He speaks the same thing to the Galathians in these words Gal. 3.22 But the Scripture has concluded all under sin c. By which it appears that the Voice of God and Scripture signifie
to his Opinion Every Body knows that Origen would have a Mystery conceal'd in every part of Scripture pretending that God had infus'd something considerable into every Letter of the Scripture Quod sacrae Literae ne unum quidem Apicem habeant vacuum sapientia Dei Origen in Jerem. Ita nos censemus de omnibus ex afflatu divino scriptis tanquam illa quae sapientiam humana superiorem tradit Magna Providentia per divinas Literas hominum generi salutaria Dooumenta inseruerit ut ita dicam Literis quo ad unaquaeque potest capere vestigia sapientia impresserit Id. ib. ex Tom. 1. in Psalm I have cited a sufficient Number of Authors of the three first Ages to prove that at that very time the Christians were convinced as at this day that the Sacred Books of both Testaments were inspir'd by the Holy Ghost Therefore I thought it needless to extend the Chain of my Citations any farther because no Body can deny but after the Nicene Council when they had more Occasion to explain themselves upon this Subject the universal Voice of the Church was for the Inspiration of the New Testament CHAP. VII Wherein the Objections that may be brought against the Testimony of Antiquity are answered M. N. does not so far despise Antiquity but that he makes use of it when he believes it never so little favourable to him He omits nothing that may give an advantageous Air to his Opinion Had he found in his way any lucky Fragment to his purpose he would not have failed to have made the best of it I remember what he says in one place Sentiments Lect. 12. p. 262. Thus you see that the most able and subtle Interpreters of Scripture which Christian Antiquity produced have been of the same Opinion as my self that is to say as it is apparent by some Lines before that they did not acknowledge any Inspiration that continually and stedfastly impuls'd the Apostles to write what they wrote It might be thought that this Conclusion was the product of a croud of Citations after which there was no question to be made but that the Ancients were of M. N's Opinion But it was no small wonder to us that the beginning of the Conclusion should be reduc'd to these two or three words It behoves us to joyn with St. Jerome Origen from whom he had drawn this Opinion touching the Dispensation which he attributes to these two Apostles and several other Greek Fathers Should I say that neither St. Jerome nor Origen nor any of the other Greek Fathers ever contradicted the Inspiration of the Apostles such as we affirm it to be permanent and constant M. N. has an answer ready and will tell us that he did not cite those Ancients but to shew how they believed that St. Peter and St. Paul conmade use of Dispensation at what time Saint Paul contradicted St Peter Certain it is that no other use can be made of that Quotation but it is placed so cunningly after these words It appears from thence that they did not acknowledge a continual Inspiration c. That it is easie to be perceived that the Author had a desire to dazzle those people who have any respect for Antiquity but who are not acquainted with it but at a distance However it is to be seen by the Passages which I have cited out of Origen that he is positive in the Point of Inspiration of the Sacred Books Nor does St. Jerome speak less expresly neither shall I consult any other Part but that which M. N. has marked out for me See says he the Preface of St. Jerome to his Comment upon the Epistle to Philemon Would not any Man who read that Reference believe that it would be infallibly found in that Preface that St. Jerome proves by the little Things which are to be met with in Scripture that he did not believe the Holy Ghost concern'd in the Composition of all the Sacred Books I have read the Preface very seriously and I am confident that M. N. has read it also for the Persons which he there mentions spoke much after the rate as he does Wherefore then had he not so much sincerlty as to acknowledge that the Objection drawn from the Minute things in Scripture give me leave to make use of the expression is like the rest in the mouths of those Adversaries which St. Jerome undertakes to refute He declares at first that he speaks of those who refused to admit the Epistle of St. Paul to Philemon and who said exactly the same thing as M. N. and Spinosa say Non semper Apostolum nec omnia Christo in se loquente dixisse They alledged what St. Paul says of the Cloak which he left at Troas that the Prophets were wont expresly to tell the people when they spoke in the Name of the Lord because they were not always Prophets These are exactly M. N's scruples But St. Jerome supports them no manner of way quite the contrary he declares that they are in the wrong for not admitting the Epistle to Philemon under pretence that it contains several things of little moment and makes use of a Comparison which Origen has made use of upon the same Subject If says he they have a mind to deny that the great and the little Things come from one and the same hand then let them admit two Creators one Creator of the Insects and another of Heaven and Earth Is this any satisfaction for a Man that would favour the Opinion of M. N. It seems by the Preface of St. Jerome upon Philemon that from that very time there have been anonymous Persons who thought as M. N. does I will also grant him that we find in Epiphanius that the Anomeans explained themselves much after the same manner Haeres 76. which the Anomaean Aetius corrupted them sufficiently to the persuading them to defame the Prophets and Apostles Did any man cite the Prophets These Sectaries cried out VVhat d' ye tell us of the Old Testament Did ye press hard upon them any Argument taken from any of the Apostles Quid tu mihi vetus Testamentum objicis The Apostle say they in that part spoke like a Man Ista inquiunt Apostolus tanquam Homo dixit Were I not precisely confin'd to the three first Ages I could shew how Epiphanius maintain'd the Honour and Inspiration of the Apostolical Writings For there is not any one of the Fathers from whence there might be drawn more express Passages for the Belief which I defend Epiph. Heres 51. However it behoves me to quote some few to shew that I do not talk at Random disputing against the Alogians who rejected the Apocalyps he takes an occasion to set forth the true original of the four Evangils which he pretends to be divinely inspir'd He says that Mark full of the Holy Ghost Marcus spiritu sancto completus conscribendi Evangelii munus accepit receiv'd a
Commission to write his Gospel That Luke was excited and constrain'd by the secret impulses and instigations of the Holy Ghost §. 7. Spiritus Sanctus B. Lucam occultis quibusdam stimulis cogit excitat That the Holy Ghost enforc'd St. John to write his Gospel against his will §. 6. Spiritus Sanctus Joannem invitum licet ad scibendum Evangelium impulit §. 9. Quae cum Apostolus ex sancti spiritus afflatu pronunciaret necesse non habuit spiritus sancti mentionem facere Cum igitur Apostolus vel potius spiritus sanctus per Apostolum loqueretur ibid. quippe Apostolus sancto spiritu impulsus ibid. de quibus adeo mihi videtur in Epistola Judae commotus spiritus hoc est in Catholica ejus Epistola in qua per Apostoli vocem sanctus inquam spiritus Haeres 26. which is the Gnostic §. 11. That St. John has related all things faithfully under the Conduct of the Holy Ghost Spiritu sancto Gubernant an expression that ought to be born in mind for the better understanding of the nature of the Inspiration of the sacred Writings that the Holy Ghost spoke by Saint Paul That the Holy Ghost spoke by the mouth of Saint Jude in his General Epistle Thus it is that the Fathers generally express themselves after the Nicene Council But I have laid an Injunction upon my self not to descend too low and I have only spoken of Epiphanius by reason of Aetius who profest the same Opinion with M. N. Nor do I find that that same Arian was able any more than his Disciples to interrupt the Series of Tradition or to hinder the common Belief of the Universal Church from being altogether for the Inspiration of the Sacred Books of the New Testament As for Saint Jerom's anonymous Persons and Epiphanias's Anomeans they make not a part of the Church considerable enough for any man whatever to produce them as Testimonies But in regard it has been all along my aim to confine my self to the three first Ages of the Church I shall say no more than this that 't is apparent that these Innovators who appear'd not till the Ages following cannot hinder me from concluding that I have on my side the Universal testimony of the Church truly Primitive This Testimony is of great moment in the Minds of all men that consider those Ages to be the most pure at what time they had things deliver'd to them as it were from the first hand I know not what I ought to think of a Christian who despises such Antiquity Such a Scorn may be excus'd in people who are ignorant of it but when we find the learned neglecting a Testimony so authentick 't is a temptation to believe that either they have not well considered the influences which that Testimony has upon the Foundations of the Christian Religion or that else they would not be sorry to see that Foundation shaken It may be said that the Fathers which we so highly extol were guilty of divers Errors I grant it 't was by the permission of God that by that means the Writings which he has solely abandon'd to human Wisdom should be distinguish'd from those which he infallibly directed by his Spirit But we ought to know what those Errors are before we draw an argument against what the Fathers have said for the Inspiration of the Sacred Books First I observe that those Errors are not universal among the Fathers now that wherein they contradict themselves can never be said to be the unanimous Voice of Antiquity This is the Character of the Errors with which the first Authors of Christianity were upbraided Some deviated after one manner others after another but they were not found in company under the same deviation Such Errors have nothing common with the truths which they teach both constantly and without variation of which nature is the Inspiration of the Sacred Books of the New Testament I add to this consideration that it is requisite to examine well the nature of the Errors of which the Fathers are accus'd before an argument be rais'd from thence against their unanimous Testimonies for the inspiration of the Scripture Sometimes they mistake in speaking of something to come which never was revealed to them as when they discourse with too much confidence how near at hand the end of the World is Sometimes they err in matters of Fact which they have admitted with too much Credulity as when they tell the Story of a Phoenix rising again out of her ashes But nothing of all this does any injury to what they have averr'd touching the inspiration of the Sacred Books That is a Truth that marches step by step with the delivery it self of those Books They were deliver'd from hand to hand with this Advertisement that they were inspir'd by the Holy Ghost It is as certain that the Holy Ghost directed and order'd the Composition and structure of the Gospels as that the Gospels were written by St. Matthew Saint Mark Saint Luke and Saint John This is one of those things that were essential to the Honour of the Sacred Books and which were every day said of them So that 't was impossible that this Tradition so lively and universal as it was should come from any other hand than the Apostles themselves who when they left their works behind them acknowledged they had been written by the enlivening inspiration of the Holy Ghost This has no resemblance in the least with the story of a Phoenix nor with what the Father 's imagin'd about the end of the World while they crosly interpreted the words of the Apostles There is not any more plausible Objection than that which may be drawn from the judgment of the Fathers upon the Version of the Septuagint Justin Martyr Ireneus and Clement of Alexandria were of Opinion that those Interpreters were guided by the Spirit of God However at this day many people believe that they were subject to Error like the rest of the Interpreters and by consequence left to themselves Upon which some may raise this argument Since the Fathers were deceived in their Opinion touching the inspiration of the Greek Interpreters of the Old Testament the testimony which those Fathers give in relation to the Apostolic Writings ought not to be so strongly urged 't is from thence to be seen that 't is not an infallible Testimony I have several things to observe by way of solid answer to this Objection 1. There are learned Men of the first Rank who indeed maintain that the Seventy Interpreters were really guided by the Holy Spirit It cannot be deny'd but that it was by a special direction of Providence that the Sacred Books were translated into a Language that was almost Universal It was proper that at a time when God would not be known but in a small corner of the World the Sacred Books should be in Hebrew But when Grace was ready to disperse them over the Earth was
it not convenient that the Books where God had revealed himself should be put into the most universal Language That Translation prepar'd the way for the Messiah and the Apostles had the advantage of quoting a Version which the VVorld had admir'd for a long time This so well agrees with Gods design of calling all People to the knowledge of himself that it cannot be deny'd but that by his Providence he manag'd the opportunities which produc'd the Version of the Septuagint No body can deny what I have said but several there are who go a great way farther and maintain that the Greek Interpreters were effectually inspired To prove this they quote divers Authors They pretend that S. Jerome was the first who adventured to contradict that Tradition After they had cited the Christians to support their Tenent they search for it in Philo the Jew De vita Mosis l. 2. sub fin Tanquam numine correpti prophet abant non alia alii sed omnes ad verbum eadem quasi quopiam dictante singulis invisibiliter who speaks of the Version of the Septuagint as of an inspired Piece 'T is well known that Josephus's * Joseph Antiq. l. 12. c. 2. Opinion was not so much in favour of it For he says no more than that it was a very exact Translation though it were compleated within the space of seventy two days according to the number of the Interpreters 'T is said that we ought not to draw any argument from that indifferency wherewith Josephus expresses himself upon the Version of the Septuagint because the Custom of that Author is to turn aside when he relates the Miracles believ'd by the Jews They who are willing to justifie him say that his aim was to win himself a greater Reputation amongst the Romans for whom he wrote and that he does not nakedly relate those Miracles which are the best confirm'd for fear of disobliging Foreiners by the rehearsal of actions seemingly Romantick 'T is for that reason 't is believed he did not speak all he thought of the Version of the Seventy but that he insinuates it sufficiently when he writes that the High Priest the Interpreters and the Magistrates of the Jews desired that it might no longer be lawful to change the least Tittle in that Version If it be true that the Greek Interpreters were particularly guided by the Holy Ghost as several learned Men assert 't is evident that the Objection has no foundation I add to this that the Apostles while they most commonly made use of the Version of the 70 Interpreters have in some measure rendred them Canonical and that it is become a work of the Holy Ghost at least by way of approbation which in some measure justifies what the Ancients have said of it 2. I grant that the Fathers who believed the inspiration of the Interpreters were deceiv'd But that Tradition not being to be compar'd in extent to that which I have alledged in favour of the inspiration of the Apostolic Writings there is no consequence to be inferr'd from the one against the other For the one they own they only cite some of the Ancients contradicted by Saint Jerome whereas I have produced the unanimous Testimony of Antiquity 3. Let them but a litle examine the nature of the matter in Question The act of Inspiration of the Greek Interpreters was an Act that happen'd as they pretend about three hundred Years before the Birth of Christ and which was convey'd through the Channel of a Pagan and some Jews so that it was no such impossible thing but that the Primitive Fathers of the Church over credulous in reference to that Version for which they had an esteem should be deceiv'd in honouring it with a Celestial Original But the inspiration of the Sacred Books of the New Testament is quite of another nature That was a matter of Fact which the Ancients took as I may so say from the Lips of the Apostles and which was perpetuated by a Tradition repeated every day and that too among Christians remote one from the other Since then there is so great a difference between these two matters of Fact 't is evidently apparent that though all the Fathers were in an Error when they spoke of the inspiration of the Greek Interpreters it cannot be thence concluded that they were mistaken in the infallible Inspiration which they adscribe to the Apostolic Writings By searching into the Objections against the Truth which I have proved I imagin'd with my self that one might object an ancient Custom of the Church to honour the Gospels by causing the People to hear them read standing whereas every body might sit down at the reading of the Epistles Does not this signifie will some body say that the Gospels being full of things that issue immediately from the Lips of our Saviour it was ackowledged by that reverend Posture that they were look'd upon as infallible Oracles but that there was not the same Veneration paid the Epistles in regard they were deemed to be Pieces purely Human However this Objection brings little advantage to M. N's Opinion who denies the Gospels to be any more inspir'd than the Epistles He believes the Evangelists attested the Truth no otherwise than ordinary Historians and that the Apostles wrote their Epistles no otherwise than like more Doctors who utter what comes into their Fancies in matters of Religion According to this Idea the Historian is no more considered than the Doctor so that the Objection will not serve M. N's turn But if any other would make a Benefit of it he ought to know that the Custom which he lays hold of is neither so ancient nor so universal as may be imagin'd Though were it as ancient as the Apostles or as universal as the Church which it is not there is no conclusion to be drawn from thence that the Epistles are the works of Men. And to be convinced of this there needs no more that to call to mind that the Custom in Dispute was taken from the Synagogue where the Law and the Prophets were heard with distinguishing Marks of Veneration not that they believed the Prophets were not inspir'd but they look'd upon the Prophets as only infallible Commentators upon the Law and thought that they were to pay a greater Honour to the Text than to the Commentary to Moses than the Prophets A Custom which afterwards slided I know not how from thence into the Christian Church By which they have in some measure advanced the Gospels into the place of the Law and the Apostles into the room of the Prophets not that the Apostles were thought to be less inspir'd than the Evangelists but only to give the advantage of Honour to the Gospels whether it were because the Gospels as I said before contain those things that issued immediately from the Lips of our Saviour Jesus Christ or whether it were as Cardinal Bona said to shew that we are or ought to be always
ready to obey the Precepts that God has commanded us in his Gospel Tanquam servi ante dominum se promptos esse paratos ost endunt ad exequenda mandata Dei quae in Evangelio promulgantur Ron. de reb lit L. 2. c. 7. Sect. 3. This is no Obstruction however why the Church might not be convine'd that the Holy Ghost presided in the Composition of the Epistles also Which is apparently manifest from this that the same Fathers and Ancients who practis'd the Custom before mention'd unanimously affirm that the Apostolic Writings are Inspir'd And now I suppose I have produced all that is of greatest force against the Testimony which Antiquity gives on the behalf of Inspiration so that having answered all Objections I may justly presume to conclude that this Attestation being unanimous is a solid Proof for a Christian who understands what the weight of the Attestation of that part of Antiquity is CHAP. VIII Wherein we begin to prove by the Books of the New Testament that they are inspir'd and particularly by the Intention which God had in giving them to the World I Am entring into a sort of Proof that more directly opposes the System of M. N. He pretends that in the Writings of the New Testament there is no Proof of their Inspiration We are going to shew the contrary in the Choice which I have made of those Proofs They are of two sorts General and Particular The General are Six in Number the Design of God in his Writings the Manner of their Composition the Nature of the Covenant of which they are the Writings the Privilege of their Authors the Promise of Jesus Christ and the fulfilling of that Promise Now to know by the Writings it self of the New Testament that it was inspir'd there needs no more than to consider the Purpose of God in granting it to Men. If his Aim be such as is not to be attain'd without inspiring the Interpreters of his Will 't is clear that they were not wrote without the assistance of his Inspiration Should I but go about to make a small Incursion into Antiquity I might from thence produce several Testimonies which assure me that the Design of the Almighty in the Writings of the New Testament was to supply the Absence of the Apostles and to lay us down a Rule which might be according to the Expression of Ireneus the Foundation and Pillar of our Faith This is that which is prov'd by the express Declaration of the ancient Doctors and by the constant Use which they have made of the Scripture But I have said enough upon this Subject already and therefore it is my purpose now to fetch my Proofs from the Bottom of that Divine Scripture I certainly perceive two Designs of the Almighty the one is a particular Design with regard to certain persons at a certain time the other has a Prospect in relation to all Men and all Times The Traces of these two Designs appear in all the parts of Scripture The Commencement and Birth of the Gospels and Epistles was for the most part occasional if I may be permitted to use the Expression S. Luke declares that the Number of Gospels which ran about was the Occasion of his 'T is also pretended that the Heresie that began to shew it self in S. John's time oblig'd him to compile his Gospel as a Rampart to fortifie the Faith of the Christians The Occasions which produced the most part of the other Writings of the New Testament are specified distinctly enough or if there be any of which we know not the Occasion of their Writing it is not thence to be concluded that there was no occasion given for their being written in the Age whererein they were set forth but Providence has permitted an Eclipse of that Knowledge which it deem'd not necessary for our Salvation We may see that there is hardly any part of the New Testament that has not some particular and peculiar Occasion 'T is of no advantage to my Subject to examine whether the Apostolick Writings had any need of being inspir'd to fullfil the particular Purposes of the Almighty I shall only say that the Inspiration of the Scriptures was nothing near so necessary in the Primitive Times as it is at this day When they for whose sake the Scripture was first compil'd found not wherewithal therein to satisfie themselves they needed no more than to ask the Apostles and to enjoy all the Advantages which the first Age afforded for their Instruction But now that we have nothing more than the Scripture there is an absolute necessity since it is the Pleasure of God to instruct us solidly that it should be inspir'd I do not believe there is at this day any Christian Society which is not convinc'd that besides the particular Occasions that have given Birth to the Scripture God was also willing in composing it to take care of after Ages The Christian Religion is a Gracious Favour which God causes to glide along from one Age to another for the Happiness of Mankind It will last as long as the World endures Men will declare and publish the Death of our Lord and Saviour till he appears again in person The Promise belongs to us and all those that shall come after us as many as the Lord shall call to himself No Christian makes any question but that the Christian Religion will be the Observance of all Ages otherwise why should he call himself a a Christian Having thus proved the Continuance of our Sacred Religion would we know how God preserves it we see no other means by which he does it than by the Scripture which after it had serv'd for the Use of the First Age gives Light to us in our Turn as it will enlighten our Posterity M. N. acknowledges that indeed the Scripture is the means of the Propagation of our Faith but he believes that for that purpose it is enough that the Sacred Authors have made a faithful Report of what they learn'd from our Lord tho their Additions and their Commentaries are absolutely the Growth of their own Heads However if Men would but consider they will find that God would but have badly put in execution the Design which he has laid of establishing a solid Faith had he follow'd the System which I oppose You tell us that the Sacred Writers have faithfully reported what they learn'd from our Lord and Saviour This is certain if you affirm that the Holy Ghost guided their Pens But if you believe that they wrote of their own Heads you destroy their Credit That they were honest and sincere I agree but such persons may be deceiv'd I cannot rely upon 'em unless I believe that the Holy Ghost was their Guide in every Truth I see in their Sacred Writings several Arguments and a great number of Applications of the Old Testament If I believe that the Holy Ghost was their Instructor I willingly submit to 'em but without such
an assistance I cannot repose upon Commentators who setting aside the Succour of the Holy Ghost were less learned and of less Abilities than many Doctors at this day Moreover had the Apostles always distinguish'd what they knew by Revelation from what they spoke of their own Heads there would be less difficulty in the thing but they present us almost all the whole Bulk in a Mixture where it is a hard matter to discern what is Divine from what is not My Conscience cannot be satisfied with this Method I am always in doubt whether I ought to argue after the Apostles or whether I ought to appeal from their Decisions to my own Reason I can never be able to stop the Progress of Error if after I have found a Passage which utterly and clearly destroys it it shall be reply'd upon me this comes from the Apostle not from God and thus there will be never any thing of Certainty But most assuredly God has not made Choice of a Means that authorises our Doubts for a Rule of our Faith Of Necessity therefore all the Parts of Scripture must be divinely inspir'd to the end the Scripture may render the Man of God accomplish'd in all good Works CHAP. IX Wherein the Inspiration of the Sacred Books of the New Testament is demonstrated by the manner of their Composition It is a difficult Thing to conceive that the Sacred Books of the New Testament should be inspir'd by the Holy Ghost and yet that there should appear no Footsteps in it of that Inspiration and this is that which I design to examine I do not pretend by any means to prove that every Page or every Line of the Holy Scripture carries imprinted in it a sensible Character of the Splendor of the Holy Ghost that inspir'd it Take the best Book if you pull it to pieces you lessen the Value of it 'T is only esteemed for the happy Assemblage of Words and Things of which it is compos'd After you have destroy'd the Proportion and the Symmetry you will no longer find what caus'd it to be admir'd Let the whole Scripture be but duly consider'd and it will be found to be a Work worthy of Heaven There are some Peices of it without question which being considered apart cease not however to deserve our Admiration But there are others which being remov'd out of their proper place will appear very common Let us look upon the Scripture in that Point of Perfection as the Holy Ghost represents it to us and we must needs acknowledge it to be his Work It were to be wish'd some will say that the Holy Ghost had manifested himself more distinctly in the Writings of the New Testament How would ye that the Holy Ghost should not have spoken the Language of Men I confess indeed that he might have spoken the Language of the Third Heaven but it would not have been intelligible to us who are not there as yet Since he spoke to Men to the end they might understand him 't was necessary he should conform his Style to human Apprehension He was oblig'd to take upon him our Manners our Words our Shape and our Air to convert us To that purpose he made choice of Men made as we are after they were sufficiently instructed in what they had to say to us and he was to guide their Pens for fear they should make any false step Had the Holy Ghost either sent an Angel or form'd a Voice in the Air to settle the Doctrine of Heaven such means had appear'd more extraordinary but they were not fit for Instruction It was the Wisdom of God to prefer Useful before Miraculous The only Difficulty is to know which way to find out that they who wrote like other Men were guided by the Holy Ghost There are two Ways whereby to attain to this Knowledge the One is the Attestation of the Apostles strengthened by the Proofs which they have given of their Sincerity and by the Miracles by which they made it appear that they were Men who were sent from God The other Way is to search into the Composition it self of the Sacred Books for Proofs of their Inspiration As to the first way 't is not our Intention at present to call it in question As to the Second I shall conclude in a few Words 'T is a strange thing to consider the various Oppositions of human Wit This Book wherein some behold the Finger of God by others is look'd upon as a Piece of human Workmanship Let us impartially examine the Matter The profane must acknowledge that they are prepossessed in their Judgments which they make of the Scripture for when they read another Peice that is but a little study'd according to the Rules of Art they are charm'd with it they cry 't is all divine they affirm that there is nothing great without Inspiration Nihil magnum sine afflatu divino But when they come to the Scripture they are quite of another Opinion they despise what they would have admir'd in another Book Nevertheless it has so happen'd that upon some Occasions the Force of Truth has extorted several Approbations in favour of Moses the Prophets and S. Paul The World has found that there was something extraordinary in those great Men. But if we would but search into the Original of the Scripture without prepossession we should soon confess that it is a Work of Heaven This does not appear perhaps upon the first Reading Read it again and the more you read that Book the less you will be weary of reading it nay it will appear more lovely the last time than the first Had I to do with Christians only that with delight have read over and over again the New Testament I would refer 'em to their own Experience and ask 'em whether their Hearts ever found that Satisfaction in any other Book which they found in this But it behoves us to speak something which may be more generally satisfactory Was ever known a Doctrine more sublime or Instructions of a purer Extraction 'T is true that there are in the World certain People who have so disguis'd this Doctrine as to make it appear low and mean Now I consider it such as it is in it self in this Prospect I dare say that Men never saw any Book so much worthy of their Admiration This Argument is not proper but for persons that have absolutely declared themselves against the Christian Religion M. N. will say that the Question whether it be inspired or no is not the Subject of the Dispute He grants that Jesus Christ was divinely inspir'd and in regard it was by him that his Evangelists and Apostles were instructed 't is clear that the Religion which they preach'd bears the Character of its first Author I must confess that the Question between M. N. and my self chiefly concerns the Manner how they publish'd those Truths which they learn'd from the Lord. Our Author believes that in that respect they
the Prophets with a more awful respect because upon some occasions we find that they speak like Prophets and as it were the immediate Embassadors of God But this Consideration brings no advantage to the writings of the Old Testament For we see something of the same nature in the greatest part of those of the New Testament even in those wherein according to M. N. there are the fewest of the inspired Passages I speak of the Epistles of St. Paul which he begins with a Preface wherein is to be seen under what Quality he writes Paul an Apostle of Jesus Christ He writes like an Apostle like a man inspired by the Spirit of God like a man set apart to preach the Gospel The Title is sufficient to shew that he wrote like an Apostle and with all the advantages of the Grace of the Apostleship Infallibility was one of the dependencies upon that Grace for the Holy Ghost conferr'd it upon every one so far as was expedient Was it not expedient that the first Ministers of the Gospel should be infallible when they proclaimed such Mysteries to the VVorld It is visible that the Grace of Infallibility was necessary in the exercise of the Apostleship The Question then returns to this Did S. Paul exercise his Apostleship in writing Did he make use of that Grace in his VVritings We cannot have a better Testimony than himself who tells us that he wrote as an Apostle of the Lord. By vertue of that Character which he assumes in the Prefaces of his writings he exacts from us our Belief of all that he says To contradict him in any thing is to dishonour the Apostleship and to offend the Holy Spirit who made the Apostles From time to time St. Paul informs us even in the body of his Epistles that it is by vertue of the Grace of God which he has received as an Apostle that he instructs his Readers For I say Rom. 2.3 through the Grace given unto me to every man among you says he to the Romans He lays his Foundation according to the Grace of God 1 Cor. 3.10 11. and he builds upon that Foundation according to the Grace which is given him that Grace which he so frequently mentions with such great Elogies In the first Chapter of his Epistle to the Romans he calls it Grace by way of Excellency Rom. 1.5 By whom we have received Grace and Apostleship c. In his Epistle to the Ephesians he speaks of this Grace with a greater emphasis whereof I was made a Minister according to the gift of the Grace of God given unto me by the effectual working of his power to me is this Grace given c. The Grace of the Apostleship was then a Gift of the first Degree and according to that degree it was that St. Paul both taught and wrote But besides the testimony which St. Paul gives of himself we have on his behalf the attestation of Saint Peter who tells us that St. Paul wrote according to the wisdom which was given to him This is a Talent which he had not hid in the Ground he could not do it I speak thus not only in reference to the probity of Saint Paul who had too much Sincerity to disguise the Counsel of God but because the Counsel of God was such that the Gospel should be preserv'd in its Purity by the means of the Apostolick writings This was the Business of the Almighty nor could the Apostles but obey that Sovereign Order upon which depended the Salvation of the whole World The Apostles wrote according to that wisdom which God had imparted to them which clearly enough confirms their Inspiration Nor have the Prophetic Writings any stronger argument on their side CHAP. XII Wherein the Inspiration of the Books of the New Testament is made out by the Promise which Jesus Christ made of his Spirit to the Authors of it IT will be easie to make a Demonstration of this to Persons who are convinc'd that Christ had sincerity and Power sufficient to perform his Promises 2 Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name said Jesus to his Apostles he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you This Promise puts us in hopes of two things the one is that the Apostles should be instructed by the Holy Ghost in reference to their Apostleship the second is that the Holy Spirit would bring distinctly to their Remembrance whatever they had heard their Master say VVe ought to observe that our Lord and Saviour makes this Promise at a time when he was desirous to comfort his afflicted Apostles He had declared that he was about to leave them What shall we then do said they to themselves Thou hast established us Masters in Israel while thou art with us we shall acquit our selves of our Ministry without any trouble or disquiet if we meet with difficulties thou art here to resolve them we are assur'd that we shall speak the truth while we speak after Thee Therefore Jesus Christ to deliver them out of this Perplexity promises them an Infallible Spirit that should remain with them all along John 4.16 I will pray the Father and he shall give you another Comforter that be may abide with you for ever In the Verse which I cited before Christ explains the Function of this new Comforter He shall teach you all things and bring all things to your Remembrance C. 15.26 whatsoever I have said unto you In the following Chapter this Comforter is for the same Reason called the Spirit of Truth 16. v. 13. and his Function is more particularly described in the 16th Chapter where it is said that the Spirit of truth should guide the Apostles in all truth This was a general Promise which dissipated the disquiet of those Holy men Luke 12.11 12. They had been already assured that they should never want words when they should be called before Tribunals And when they bring you unto the Synogogues and unto Magistrates and Powers take ye no thought how or what thing ye shall answer for the Holy Ghost shall teach you in the same hour what ye shall say The Repetition of this Promise was very necessary when Christ was ready to leave the World and that the Apostles were upon the Point of being hauled before Magistrates Nor was this the only occasion wherein the Disciples of the Lord had need of his assistance he makes them a much larger promise and assures them that the Holy Ghost shall guide them in all truth to the end they may fulfil the Functions of their Apostleship A Promise so glorious fixes the Infallibility of the Apostles above all manner of Objection So long as our Lord and Saviour shall be acknowledged for Infallible we must confess that his Promise has been fulfill'd and that as he had promised his Apostles exempt from error
be agreed also that their Memory might deceive them It is clear then that if the Holy Ghost left them to their Infirmities our warrants for the truth of their Revelations is not over abounding Therefore we must of necessity admit the Guidance of the Holy Spirit VVhen we seriously dive into the writings of these Gentlemen there is a great deal of reason to suspect that they seem to have some regard for the Apostolic Revelations only to make some shew They do not believe they do any injury to their Darling Principle which reduces all Religion to Reason purely Natural They know well that the number of these Revelations is not considerable And should we oppose against them any one that annoy'd them never so little they would from the Infirmities of the Apostles derive an argument which should bring their Revelations to the trial Their Concessions are exactly calculated for their Principles specious appearances which signifie little Such is their Confession of the Infallibility of Jesus Christ They discourse of it in pompous Terms which however are of no great advantage to the Christian Religion For since he has not written any thing all that comes onely to the infallibility of Preaching If a Doctrine taught viva voce with Infallibility be intrusted to Writers that may falsifie it 't is evident that their Writings can be no foundation of a certain Belief And therefore we have a priviledge to examin what they have written by the Rules of sound Judgement And to this it is that they would reduce all Religion But not to speak at present of any other Revelations than what the Apostles had 't is seen that though an Infallible Spirit suggested them they lose the Prerogative of their original Infallibility when they come once to be handled by the Apostles in case the Holy Ghost had suffered those Revelations be obscur'd by human infirmities I say then that the Holy Ghost acts two ways by relation to the truths which he hath revealed by the Apostles First he suggested those truths which he imprinted in their Souls by some of those ways which I have set down wherein the Apostles were in a passive disposition like a piece of Cloth that receives the Colours 'T is in this manner that they were instructed but when they set themselves to instruct others and communicate in writing what the Holy Ghost had taught them he acted after another manner he push'd them forward to write he strengthen'd and refreshed their Memories and so directed their Pens that they wrote nothing which was not to the purpose and according to the most exact Rules of Truth There was then in the written Revelations which they have left us two sorts of Inspiration Inspiration of Suggestion and Inspiration of Direction CHAP. III. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to things which the Apostles had heard and seen WE must acknowledge that we should expose our selves to very smart Objections in maintaining that the Holy Ghost dictated all the Words and all the Things which the Apostles wrote The Infallibility of their VVritings does not depend upon that Hypothesis as we shall shew hereafter The Holy Ghost suggested to those Holy Men the things which they knew not But as for those things which they knew they had need only of his Direction to render 'em infallible in their VVritings To the end my Notion may be the better understood I distinguish those things which the Apostles knew by the ordinary ways of Knowledge There were some that had a regard to ordinary Education and others that were the Consequences of Instruction in Religion I refer to common Education whatever the Apostles might have learn'd from Nature and Society There are an infinite number of Things which enter into the Minds of the most vulgar Souls even without study I do not pretend that the Apostles were learned and witty Men at the time they were called 'T is known that unless it were S. Paul whose Education had been singular the other Apostles were very rude and unpolish'd and they had reason to make of their Ignorance a Glorious Monument to the Holy Ghost who with such feeble Instruments triumph'd and caus'd the Gospel to triumph in all Places However this is no Hinderance but that it must be agreed that the Apostles had replenish'd their Minds with several things which they had learn'd without the Help of Study They had general Ideas that are obvious to the most illiterate and they had other Ideas with which their Profession and common Conversation furnish'd ' em The Instruction which they receiv'd in Religion was at two times before and after their Call to the Apostleship Before their Call they knew as much as had been usually taught of the Jewish Religion to the common People whether by the Exposition of Scripture or the Rehearsal of some Traditions After their Call for three or four years they saw and heard what is to be read in the Gospels These are those things which enter'd into the Minds of the Apostles by seeing and hearing and which have their Place in the Apostolick Writings Common Knowledge furnish'd 'em with Allusions Metaphors Proverbs and Maxims of Wisdom The Knowledge of Religion challenges the first Rank in Scripture there we see the Christian ingrafted upon the Jew the Gospel added to the Law the Apostles wrote concerning Christianity as People that had been Jews Our Business is to decide how the Holy Ghost guided the Apostles in those things which they knew by the ways already observ'd 'T is clear that a new Suggestion was absolutely useless and as we ought not at any time to have Recourse to Miracles but in a Case of Necessity we should violate that Maxim by affirming that the Holy Ghost suggested and whisper'd into the Ears of the Apostles what they knew before He was not oblig'd to begin but where Nature had ended 't was enough that he spoke when she became silent Let us not imagine however that he was only a Spectator of the Functions of Nature He brought her to perfection and hinder'd her from going astray In the Hands of this great Master the Faculties of the Soul receiv'd a new Degree of Strength the Senses more faithfully admitted the Images of Objects the Memory was refresh'd and confirm'd and the Judgment found the way not to be deceiv'd 'T is my Opinion that it cannot be deny'd but that the Apostles found all these Advantages in the assistance of a Spirit that in a moment taught 'em to speak Foreign Languages that in Answer to their Prayers reviv'd the dead but which appears to us yet more considerable for our Purpose who made choice of the Apostles to make 'em Masters whose Credit should be so great as that the Faith of the People might rely upon their Testimony We have thus seen that the Apostles learn'd by the assistance of their Senses several things before they were call'd and after
they were called those things enter'd into the Composition of the Sacred Books under the immediate Direction of the Holy Ghost Natural Ideas common Ideas Ideas of their Profession all these became serviceable as well as the Ideas of Religion The share which we believe the Holy Ghost had in the writing of those things is 1. That he was the Primum Mobile of that Composition 't was he that set the Apostles at work whether it were in furnishing 'em with Occasions and Subjects to write upon or whether it were by secretly stirring 'em up to write I may say he put the Pen in their Hands 2. He presided in the Choice of the Matter which was to be put into the Work not suffering the Apostles to write any thing but what was true and to the purpose This is an Inspiration of Direction nor does there need any more to be said as to the Truths which they had heard and seen We shall see hereafter what sort of Infallibility arises from this Direction CHAP. IV. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to the Progress which the Apostles might be able to make in reasoning upon the Truths suggested by the Holy Ghost and upon those which they had learn'd by the way of Sense THere are in the Writings of the Apostles several things which appear to proceed from their own Brains and which are as it were the Additions of their Reason This appears both in respect to the Oracles which the Holy Ghost suggested to 'em and in respect of those things which they had learn'd by Hearing and Seeing 'T is known to be the usual Custom of the Apostles to accompany the Truths which the Spirit suggested to 'em with certain Reflections For instance S. Peter joyning the Vision of the Sheet to the Vision that was seen by Cornelius Of a truth says he now I perceive that God is no respecter of persons c. S. Paul after he had declared what the Spirit had said in express Terms 1 Tim. 4.1 touching such as should depart from the Faith makes a short Discourse upon it S. Peter understanding by Revelation the near approach of his Death concludes from thence that it behov'd him to be a good Husband of his Time and to inculcate the Truths of the Gospel into the Hearts of the Christians in such sort that they might survive him 2 Pet. 1.12 13 14. Wherefore says he I will not be negligent to put you all in remembrance of these things tho ye know them and be establish'd in the present Truth Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance knowing that shortly I must put off this Tabernacle even as our Lord Jesus Christ hath shewed me When thus they reason'd upon the Oracles the Apostles had no need of being inspired to take the Word in a Sense of Suggestion Their Reason fortified and guided by the Holy Ghost whose Instruments they were was sufficient for 'em to find out in the revealed Propositions the Conclusions that were included in ' em Natural Logick would have served the Turn here we have no recourse to the Holy Ghost but to warrant the Infallibility of the Reflection of the Apostles The ancient Oracles that were clear needed no more than the ordinary Direction of the Holy Ghost to be well understood and to be the Foundation of Reflections and Exhortations But it is plain that for the apprehending certain Oracles which the Apostles apply to Christ or to Matters of the Gospel they stood in need of an extraordinary Assistance which was a sort of Suggestion 'T is not enough to say that many times the Apostles understood the Sense of Oracles by some Tradition which it may be was preserved ever since the time of the Prophets There will still remain some places of the Old Testament in reference to which we must needs say that the Apostles had an extraordinary Inspiration Such for Instance is that which allegorizes upon Mount Sina and Agar Such is also that which we find in another place touching Melchisedech Gal. 4. And such are several Oracles apply'd to Jesus Christ The Holy Ghost discovered upon those Occasions what we could never have understood by the usual Keys of Scripture The same Spirit which had inspired the ancient Prophets inspired the Apostles to make 'em understand what was said by the Prophets He perfectly understood his own Oracles and all the Grammatical Cavils that can be opposed against the Explications which the Apostles make of the Old Testament will never be able to carry it from the Decision of the Men of God The Prophets have been always look'd upon as the Interpreters of Moses but as infallible Interpreters their Interpretations passed for new Oracles from whence there was no Appeal In a word the Prophets are the best Commentators upon the Prophets because they spoke by the same Spirit Let us apply this to the Apostles who are also according to the Confession of Spinosa the Prophets of the New Testament They have explain'd the Old One 'T is by them that the Holy Ghost unfolds the Oracles which he had formerly inspired Curcellaeus himself with all the Liberty which he takes cannot forbear to attribute to the Inspiration of the Holy Ghost the Explananation which the Apostles make of the ancient Oracles Forsan etiam ad munus eorum attinebat Prophetias veteris Testamenti explicare de quibus Petrus dicit Ep. 2. c. 1. v. 20. Eas non fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu privatae Explicatioms quia eodem spiritus afflatu à quo fuerunt primum profectae opus est ad eorum Arcana enucleanda Curcell Tract Eccl. c. 8. sect 10. I pass to the Evangelic Matters of Fact of which the Apostles were inform'd after our Lord Jesus Christ had call'd ' em For three or four years together they receiv'd his Lessons and saw his Miracles After what manner is it that the Apostles have set down in writing what they learn'd during all that time Many times they have enlarg'd their Subject they have reason'd the Case they have explain'd This was done naturally under the Direction of the Holy Ghost as I have already made out But there was something more for if things had been barely presented to their Memory there would have been some which would have been enigmatical to the Apostles as they were when they receiv'd 'em from the first Hand We know that at that time they understood not several Parables and how long was S. Peter before he understood the Calling of the Gentiles 'T was requisite the Holy Ghost should make use of Visions to instruct that Apostle 'T is true the Explanation was not always made by Visions for the Holy Ghost had other ways to remove their Prejudices He opened the Understanding of his Ministers to the end they might the better apprehend the
Scriptures After he had enlighten'd them they enlighten'd others by the Sacred Writings and we are assured that we are enlighten'd by the Light of the Holy Ghost when we read them CHAP. V. Wherein are set down four Consequences that arise from the manner of Explaining the manner of the Inspiration of the New Testament I Have shew'd that the Apostolic Writings are beholding for their Inspiration either to the suggestion of the Holy Ghost or to his Direction 'T is needless to insist any longer upon the first of these two ways For besides that the things suggested by the Holy Ghost make the least part of the New Testament we find that as they were at first intrusted to the memory of the Men of God they fall at length under the way of Direction Therefore since that is the prevailing Method 't is absolutely requisite that we exactly consider the nature of it I shall give it a new Light by asserting distinctly four Consequences that arise from the manner which I have already explain'd 1. The Direction of the Holy Ghost supposes that the man acts after he has been set to work by that Infallible Master who conducts him in the way of Truth We should deceive our selves extreamly should we believe that the Apostles in writing were as it were insensible Pipes through which the Holy Ghost conveyed his Will For then we ought never to say the Gospel of St. Matthew the Epistle of St. Paul but the Gospel of the Holy Ghost the Epistle of the Holy Ghost According to that Hypothesis the Holy Ghost would have done all and the man would have done nothing This is not the Idea that we ought to have of the Apostolic Writings The Authors acted the Faculties of the man were in motion their Memory their Judgement their Will were no less in action than their hands in writing or their Lips in dictating but all this was done under the infallible direction of the Holy Ghost By what I have said 't is clear that we must expect to sind in the Apostolic Writings several steps of the method of Nature The man as it is usual for him to do according to the common course of study meditates reasons takes advice and by that means advances from Light to Light seeing then that the man acts in the Apostles under the Direction of the Holy Ghost it follows that they practis'd all this They considered seriously what they did and made use of their Reason But this is not to be said of those Oracles which the Holy Ghost suggests word for word in that case the man is little or nothing But it is not so in these occasions wherein the Holy Spirit acts by way of Direction for then man acts under his Orders This being granted 't is no wonder that we meet with human manners of Speech in the Apostolic Writings How shall a man deliver himself if he does not speak the Language of men Let no man then be surpriz'd to see expressions importing doubt and scruple in the writings of the Apostles This would not be proper for God to do for God doubts of nothing but this a man may do though acting under the Directions of God in regard that God while he directs him may suffer him to doubt or let him speak after the manner of men 'T is known that the Apostles have intermix'd in their VVritings doubtful Expressions It may be says S. Paul to the Corinthians I will abide and winter with you 1 Cor. 16 6. And the same Apostle to his dear Philemon For perhaps says he he therefore departed for a season that thou shouldst receive him for ever To this may be referr'd the manner of the Apostles counting time they say when instead of precisely marking the time about that time about six a Clock this is the usual Language of Men nor would the Holy Ghost go about to reform the common Phrases of Human Speech 2. It follows also from the same Principle that the style of the Sacred Writers has a great affinity with their Genius and their Education This Remark has been made a long time since upon the Style of the old Prophets With a little consideration we may discover in the writings of the greatest part both their Genius and their Profession The same Observation is to be made in the Apostolick VVritings wherein you may find from time to time the Character of their Authors This is a necessary Consequence of the Principle which I have asserted that man acted under the Direction of the Holy Ghost 3. According to the Principle which I have laid down there is no room for the Distinction which is usually made between words and things Nothing is more common than to hear men say that the Holy Ghost inspir'd the Things or the Thoughts and left the choice of the words to the Discretion of the Apostles I am apt to think that this Opinion is not to be maintain'd at most it can have no other Colour then in regard of the Oracles which the Holy Ghost suggested or dictated to the Apostles It may be said even in that occasion that the Holy Ghost inspired as well the words as the things So that the distinction is out of doors in that respect But it is clear that it cannot be made use of upon those occasions wherein the Holy Ghost presides no otherwise than by way of Direction The words and the things depend upon one and the same sort of Inspiration both the one and the other proceed from the same Spring and are guided by the same hand they proceed equally from human Faculties and are equally directed by the Spirit of God 4. All the Footsteps of human Wit which are to be found in the Apostolic VVritings no way lessen the authority of them they are never a jot the less infallible because their Authors were guided by an infallible Spirit which directed their Composition What imports their being written by Men provided the Holy Ghost makes the Truth appear under the dashes of the Pen Men whom the Infallible was pleas'd to guide were themselves infallible He lets them alone when they go right and when they are about to miscarry he brings them back again There needs no more to conduct them certainly to the truth and to make them assured Conductors of others And this will more clearly appear after we have considered wherein the Infallibility which the Apostles acquired by the Direction of the Holy Spirit consists CHAP. VI. Wherein is consider'd the Nature of the Infallibility which springs from the Infallibility of the Holy Ghost and in particular touching the manner how the Apostles obeyed it In Order to the finishing my System concerning the Inspiration of the Sacred Books of the New Testament 't is requisite that I should examin the nature of Infallibility that springs from the Direction of the Holy Ghost for 't is needless to assert that he directs the Authors of the New Testament unless we know what that
't is our Duty to receive with submission all the Truths which he has permitted the Apostles to wrap up in a common Style The Holy Ghost has not suffered them to write any thing but what was true 'T is our Duty to search after what they have said and to rely upon those Truths which they have taught us under the direction of the Holy Ghost To which purpose there is no necessity of admitting that all is inspired in the New Tâ—stament to a Letter as the Jews affirm concerning their Law and that Great Mountains depend upon every Letter By this Proverb the Jews mean Inspiration by suggestion I have shewed that all that we read in the New Testament was far from being inspir'd after that manner but that the greatest part was the work of the Apostles under the Direction of the Holy Ghost who would not suffer them to fall into any Error In that our Divinity no way resembles that of the Jews We do not pretend as they do that Mountains depend upon every Letter They make every thing to be Mysterious in their Cabalistical Science This is not our Genius nor do we approve the Method of some Christians who turn all the Scripture into Allegories but while we avoid that excess which would make the Ministers of the Holy Ghost to speak what they never thought we are careful not to fall into t' other extream viz. to reject what they both said and thought We make a diligent search after the true meaning of the Terms which they make use of And when we have found out their true and Genuine Sence we submit to their Decision as if the Holy Ghost had spoken to us Whatever they have told us by his direction may it not pass for the real Declaration of his Will When I explain a Scripture compos'd by his Order and direction to that degree of perfection as we enjoy it I think really that I explain the Voice of the Holy Ghost I shall conclude this Chapter wiâ—â—â—he words of Curcellaeus who declares that it is one of the Prerogatives of the Apostles that the Holy Ghost was their Guide in all Truth So that we may confidently and without any fear rely upon them and their Writings Curcel p. 715. Col. 2. Adeò ut nos tuto ipsis ipso rumque scriptis absque erroris periculo tanquam Christo fidem adhibere possimus Et p. 718. Col. 2. Adeoque nos absque metu erroris scripta ab illis relicta approbata tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplecti ad illa tanquam ad rectam veritatis Amussim fidem mores nostros componere as upon Jesus Christ Himself My conclusion could not be expressed in fitter words then these We have nothing more now to do than to answer some Objections CHAP. X. Wherein some Objections are answered which have no Relation to the Apostolick Writings SPinosa and M. N. have endeavoured by various Objections to overturn the Inspiration of the Sacred Books of the New Testament but seeing those Authors only oppose a sort of Inspiration which we admit not it signifies nothing to us Now the main Foundation upon which M. N. builds his Objections is this 'T is believ'd in the first place that the Things themselves were infused by Inspiration into the Sacred Historians and afterwards the Terms wherein they are express'd In a word the Sacred History was dictated word for word by the Holy Ghost and that the Authors whose Names are affix'd to it were as it were his Secretaries that wrote according as he dictated Upon this Foundation it is that M. N. rears his Objections Therefore they don't concern us who admit no other than an Inspiration of Direction in things which it was not necessary that the Holy Ghost should suggest to the Apostles Having made this Observation I might conclude for I have answered every thing in explaining the Nature of the Inspiration of the Sacred Books But the better to make it appear that all their Objections can do my System no harm I shall propose them in few Words I shall divide these Objections into two Classes to the end my Answer may be the more orderly and methodical There are some which are drawn from the Behaviour of the Apostles upon certain Occasions that have no relation to the Sacred Writings The other are deriv'd from the Sacred Writings themselves Those of the first Rank so far as I can remember are That S. Peter doubts about the Admission of the Gentiles into the Christian Church That the same Apostle dissembled with the Jews for which he was deservedly contradicted by S. Paul That S. Paul said of the High Priest that he knew him not and that at another time he divided the Opinions of his Judges by a peice of prudential Policy which was altogether human From all which 't is concluded that they were not inspired 'T is quite out of the Subject I have in hand to insist upon these Objections because I have only undertaken to discourse of the Inspiration of the Sacred Books The Question is not to examin whether the Apostles were inspired as to every thing they said or did my Argument extends no farther than their Writings those Writings which Providence preserv'd for the Instructions of Christians in all Ages It might be that the Holy Ghost might leave the Apostles to themselves upon divers Occasions yet that could be no prejudice to those Writings upon which by the appointment of the Almighty our Faith and Salvation depend Nor is it impossible but that the Apostles in their first Motions might both say and think things which were not supported by the Holy Ghost Nor should I much oppose Divines who would thereby explain what the Apostles said when they heard that S. Peter whom they thought to be in Prison was at Liberty Aâ—t 12.15 It is his Angel There is no Ground for the Opinion of a Guardian Angel to be deduc'd from those Words for besides that the Words might have been spoken by some Christians in the same Room who were not Apostles which one would easily think upon these Words of the Historian where several were assembled together to pray besides that I say altho it might be prov'd that the Words were spoken by the Apostles that should be ascribed to their Amazement that would not be sufficient to support such a Belief If at any time where the Apostles were not employ'd in the Functions of their Ministery they seem'd to act like Men there is no Inference to be drawn from thence as to what they acted as Apostles Under this Quality they were the Ministers of the Holy Ghost in every thing which they did and as such they were infallible Spinosa acknowledges that the Apostles were inspired in their Preaching Conoludimns itaque Apostolos ea tantum ex singulari revelatione habuisse quae viva voce praedicaverunt simul signis confirmaverunt Spin. Tract Theol. Polit. c. 11. par 1. but not
Stratagem which every Body knows that Three hundred chosen Men took each of 'em a Trumpet and a Lamp inclosed in an Earthen Pitcher When the Signal was given every Man sounded his Trumpet and brake his Pitcher and upon that sudden and unexpected Noise and the sight of so many Lights a panick Terror seiz'd the Midianites Will any one presume to say that this was not from God Or that there was something too much of human Prudence in the Stratagem I made choice of this Example among several others and it is sufficient to shew that it is not a thing unworthy of the Holy Ghost to suggest to those whom he inspires Designs which human Prudence would allow And this Objection is yet of less Force in reference to the Inspiration of Direction For this sort of Inspiration leaving the Man to act alone in the Apostle whom the Holy Ghost is contented to direct 't is no wonder that S. Paul tho inspired should give us some Proofs of his human Prudence It is evident by my Answer to these Objections that if I said that they no way concern'd the Inspiration of the Holy Writings it was not because they seem'd to be unanswerable My Design in this Discourse was only to defend that Inspiration and in pursuance of it was not my Business to meddle with any thing more than the resolving and confuting such Objections as directly oppose it CHAP. XI Wherein some Objections are Answered which are directly made against the Sacred Books of the New Testament MY general Answer to these sorts of Objections is that there is not any one which injures in the least the manner of my explaining the Inspiration of the Sacred Books Had I asserted that they were dictated word for word by the Holy Ghost I should have been troubled to answer several Objections but affirming as I have done that the greatest part of the New Testament is not the Work of the Holy Ghost any farther than as it was written under his Direction by Men whose Faculties he let alone to act of themselves and guided them I do not see that any Objection can be made against it but what must be built upon a sandy Foundation This has already appear'd by several Objections which I have answered by the by as they offered themselves But now I shall make no scruple to collect together all that Spinosa and M. N. have propos'd to countenance their Opinion And it will be seen that there needs no more than to apply my Principles to put off these vain Appearances 'T is said that the Apostles do not speak good Greek that they themselves acknowledge that they speak upon the Credit of their Senses that many times they contradict one another that they make use of doubtful Expressions and that if their Words had been inspired Providence would have been more careful of ' em This in few Words is the whole that is objected against the Inspiration of the Sacred Writings If any one believes that the Holy Ghost suggested 'em word for word it behoves him to consider how to answer these Objections For my part I see not any one that bears upon the Principle which I have laid down Let us run 'em over in few Words The Apostles were not Masters of all the Purity of the Language wherein they wrote What harm does this do to Inspiration according to the manner after which I have explain'd it 'T is well known that the Holy Ghost could have made 'em speak more exactly than they did at Athens But he did not do it therefore he did not assist 'em to speak as they did where 's the Consequence They are assur'd that the Apostles spoke not Foreign Languages to the heighth of Perfection Who will from thence conclude that they did not learn 'em from the Holy Ghost His Design was to facilitate the spreading of the Gospel by the Ministry of the Apostles provided they could understand how to do that it was sufficient It was not his Design to make 'em infallible Grammarians Their Slips in Grammar are but feeble Arguments against their Inspiration I am really convinc'd that the style of the Apostles is much better than what they naturally had and that that same degree of Perfection proceeded from the Holy Ghost But though he should have let them speak Galilean that could be no ground for any scruple against the inspiration of the Sacred Writings If their Authors while they committed several faults against Grammar wrote the truth exactly I desire no other advantage to save the Reputation of my System The Holy Ghost it was who guided the Apostles in all Truth This is sufficient Truth is the principal Ornament of the Sacred Writings It were to be wish'd say some that for a farther proof of the inspiration of the Sacred Authors of the New Testament they had declared that they were no more than the Secretaries of the Holy Ghost and that like the ancient Prophets they had told us The mouth of the Lord hath spoken But instead of that 't is said that they appeal to the testimony of Sence they declare that they have seen and heard and that they arriv'd to the knowledge of things by good and authentic Testimonies I have already answer'd this Objection 1. Pars. c. 13. I shall say no more at present but that it opposes only the Inspiration of suggestion We need not have any recourse to Miracles but in case of necessity Now there was no necessity that the Holy Ghost should suggest and dictate those things which were already known by ordinary means there is no more to be admitted than a direction by means of which the Sacred Writers wrote exactly those things which it behov'd them to write and after such a manner as they were bound to write them They argue they deliberate therefore they are not inspir'd This is Spinosa's great Argument He maintains that there is this difference between the Prophets and the Apostles Apostoli namque ubique ratiocinantur ita ut non prophet are sed disputare videantur Prophetae contra mera tantum dogmata decreta continent quia in iis Deus quasi loquens introducitur qui non ratiocinatur sed ex absoluto suae naturae imperio decernit Et etiam quia Prophetae authoritas ratiocinari non patitur c. c. 11. l. 1. Tract Theolog. that the one never argu'd whereas the VVritings of the latter are full of Arguments VVhence he concludes that by the Prophets God spoke like a Lord and Master without debasing himself to argue with his Creatures and that the Apostles speak like Men who submit their Ministery to the Examination of their Hearers and their Readers I do not believe that a more daring and rash assertion could be laid down that this It visibly shews that Spinosa was a man who car'd not what he said right or wrong to support his impious Conclusions How could he be so bold as to affirm that God and