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
forgot what kind of death Christ Jesus died The death of Judas was an Accident so considerable and so extraordinary that they could not but remember it will they say that Saint Luke was deceived How could that be He wrote under the Inspection of the Apostles concerning a notorious Accident That says he which was known to all the Inhabitants of Jerusalem Doubtless he had read the Gospel of Saint Matthew whom he acknowledged to be a testimony of sufficient Credit After which would he in common sence have undertaken to contradict such a Testimony By these Reflexions it appears that it is impossible that either of the two Evangelists should have been deceived Nevertheless one says that Judas hang'd himself the other that he threw himself headlong But easie satisfaction may be given upon this seeming Contradiction 1. Nothing hinders the reconciling these two Idea's by saying that Judas hang'd himself upon some high place but that the Rope broke which was the reason that his Body falling headlong he burst himself and his Bowels gush'd out this is very possible In this the Evangelists agree perfectly One says what the other says not but they do not contradict themselves Therefore M. N. is in the wrong to assure us with so much confidence that it is a manifest Contradiction 2. 'T is known that there is a difference between hanging and strangling a mans self Judas might strangle himself and yet not hang himself Hammon and other good Authors say that upon this occasion Grief did the Office of a Hangman and proves by several Examples that men have been strangled with Grief that is to say that they were choked by intercepting the passage of the Spirits The original Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more Let us say then that this Accident befell Judas in some High place from whence his Body falling might burst out 3. I ought not to forget a third Opinion according to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strangled himself includes not the death of Judas but barely an extream Grief As if a man should say though he did not die at the same time I am stifl'd with Grief only to express a considerable degree of anguish of mind In the Book of Tobit Tob. 3.12 vid. Ham. in Matth. 27.5 there is an express example of it We find the Daughter of Raguel so terribly griev'd with the Reproaches that were cast upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that she thought to have strangled her self However she did not die as appears by the sequel of the History Thus it was say they that Judas was surpriz'd by his Grief he did not die presently but some days after he went and threw himself headlong in the height of that Rage which attends people in in despair Saint Matthew speaks of the excessive Grief of Judas Saint Luke of his Death there is no contradiction After these three Explanations can a man with so much confidence affirm that 't is a manifest Contradiction which the Learned in vain endeavour to reconcile Must he not have declar'd open War against the Sacred Writers to call this a manifest Contradiction I appeal to all Persons of Justice and Moderation whether it does not appear by the manner after which the Answers are made to both Examples that they are not sufficient to prove that the Evangelists contradicted themselves or were deceived even in things of little Importance 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 I Have distinguish'd those things which the Holy Ghost immediately suggested to the Apostless from those wherein he only presided by way of Direction They would not make any Scruple to grant that the signification of the Expressions dictated by the Holy Ghost are to be taken in a full sence but 't is pretended that there is no need of being so exact in those that may be called the product of Human Wit M. N. cannot brook there should be any search made after the Reasons why the Holy Ghost made use of one word rather than another and maintains that it is Ridiculous because often the Language of the Sacred Authors is Human and Careless enough The ordinary Method hath as he thinks a grear affinity with the Opinion of the Jews who hold it for a Maxim that the Books of the Law are inspired even to a Letter Defence des sentim pag. 235. lett 9. There is not one Letter in the Law say they upon which great Mountains do not depend He alledges the Example of the Antecedent Imputation of the Sin of Adam which is grounded upon a Comparison that S. Paul makes use of that Comparison says he is taken in a rigid sence whereas it should be consider'd that the Style of S. Paul being the Style of a man who is not exact in his expressions though the ground of his Arguments are to be admir'd Now to be so nice about the full signification of all his Expressions would expose one to a world of mistakes I am glad he acknowledges that the grounds of S. Pauls Arguments are to be admir'd Were the Author hard put to it I question whether he would not enervate this Confession with some distinction But that we may examin what he says concerning those who insist too severely upon the Sacred Language of the authors of the New Testament I think it necessary to observe two Things 1. That by this sort of Divinity they annihilate the use of the Sacred Books They will make them speak whatever they think fit Who does not plainly see that if they can make us believe that the Sacred Authors wrote things without exactness there must be a door open'd for all manner of Errors Though I set down a Truth which I might support upon words that seem clear to me they will presently dispute it with me because they may tell me there is no exactness in the Terms You deceive your self by confining your thought to the meaning of the words This is awonderful Rampart for all manner of Heretics Had the Holy Ghost abandon'd the Holy Writers to such a Negligence I should believe that his design was to have made the Scripture a Nursery of Errors and Divisions and not a Nursery of Truth 2. That although the Style of the Sacred Authors be Human it cannot be said to be Careless in respect of Things we know that there are Careless Expressions which Grammar would never pardon The Holy Ghost had no design to make the Apostles Masters of Language his aim was only to instruct them in the Truth provided they render'd it Intelligible that was sufficient According to this supposition 't is plain that we ought not to take the Language of the Apostles for a Model of pure Greek that was never the design of the Holy Ghost But since it is certain that he made them intelligible
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
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
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
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
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
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
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
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
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
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
what was spoken by the Prophet Jeremy They took the Thirty pieces of Silver the price of him that was valued Now the words are in Zachary Zach. 11.12 13. not in Jeremy therefore say they S. Matthew mistook one name for another But though the mistake be of little moment I believe the Sacred Writer ought to be justified and it is easie to do it in a few words There are several Methods that Interpreters make use of to shew that Saint Matthew was not mistaken The greatest part are very good I shall produce those which seem to me to be the best For brevities sake I confine my self to some few I begin with the learned Lightfoot Hor. heb in loc who proves by the Talmud and by Kinchi that Jeremy was the running Title of the rest of the Prophets in one and the same Volume Whence it came to pass that in the answer which the Disciples gave our Lord Jeremy is the chiefest Prophet Some say thou art John the Baptist Others Eliah Others Jeremy Which being so all the Prophets were cited under the name of Jeremy He bequeath'd his Name as I may so say to the whole Volume in like manner as the Volume of the Hagiographers is call'd the Psalms of David because that Davids Psalms make up the first part of the Volume So that according to this Explanation Saint Matthew did but follow the common Custom in citing the words of Zachary under Jeremy's name Grotius quoted by M. N. to authorize the defects which he imputes to the memory of the Apostles makes no use of this means to free Saint Matthew from the Scandal thrown upon him He very judiciously observes that Saint Matthew does not say that Jeremy wrote the words which he attributes to him Then was fulfilled what the Prophet Jeremy had spoken These words are not to be found in Jeremy and consequently he never wrote ' em He had only pronounced them and they were preserved by Tradition from whence Zachary took them Grotius to make out his Opinion proves that the Prophets commonly made use of the same words which other Prophets had left behind them and that Zachary in particular strives to imitate Jeremy so that the Jews were accustomed to say that the Spirit of Jeremy was upon Zachary And then according to this Exposition Saint Matthew makes Jeremy to say no more than what he said indeed I shall add another wherein still farther satisfaction may be met with if one of the two former does not satisfie Saint Austin says that the Holy Ghost suffered the name of Jeremy and not that of Zachary to drop upon the Evangelists Pen and that Saint Matthew was unwilling to correct himself as being persuaded that the design of the Holy Ghost was to shew that all the Prophets spoke by the same Spirit Singula esse omnium omnia singulorum all the Prophetic Writings belong'd in common to all the Prophets But this Explanation seems to me a little too much forc'd and therefore I could more willingly assent to another which is to be found in the same place That the words which S. Matthew reports Cum igitur ea quae dicta sunt perâ—â—eremiam tam sint Zachariâ—e quam Jeremiae qâ—ae sunt dicta per Zachariam tam sint Jeremae quam Zachariae quod â—pus erat ut emendaret Maâ—â—â—â—us being to be found part in Zacary part in Jeremy both together make a Compleat Oâ—acle which the Evangelist might attribute to Jeremy as being the more considerable of the two Prophets To support this Explanation several Examples are cited wherein an Oracle compos'd of words drawn from two different Prophets is alledg'd under the name of one only In a word there are several Copies of the New Testament wherein the second Verse of the Gospel according to Saint Mark is thus render'd according as it is written in the Prophet Isaiah though the words are drawn from both Isaiah and Malachy So that the Oracle of Saint Matthew being taken part out of Jeremy part out of Zachary 't is no wonder that only one Prophet should be cited and Jeremy before the other There is another Conjecture which Great Authors have made use of L. 4. Ep. 31. I mean Mede and Hammon The first has enclosed in one Epistle several scruples like to those which I examin He says that Saint Matthews intention in citing the words in question under the name of Jeremy was to let us understand that the Chapter where those words are found was really written by Jeremy and adds that if we exactly consider the Contents of the nine ten and eleven Chapters of Zachary we shall find that they were written before the time of that Prophet The Eleventh Chapter which is that quoted by S. Matthew foretels the destruction of the Temple which no way agrees with Zacharies time when the main Business of the Prophets was to exhort the Jews to rebuild the Temple For this reason among others Mede maintains that the last Chapters of Zachary were written by some Prophet more ancient than he which Prophet could be no other than Jeremy seeing Saint Matthew assures us of it and for that we find nothing to the contrary in any part of Scripture It would be in vain to alledge that those Chapters are join'd to the Prophecies of Zachary That argument is of no greater force than if they should go about to prove that the whole Book of Psalms was written by David or the whole Book of Proverbs by Solomon because they go under their Names They must be very scrupulous that will not be satisfied with one of these Solutions I am persuaded they will satisfie any man that is not resolv'd whatever it cost him to maintain that Saint Matthew was deceiv'd 'T is now time therefore to pass to the second Example which they make use of to shew that the Evangelists contradicted one another for want of Memory Saint Matthew Matth. 27.5 in the same place tells us that Judas after he had cast down the pieces of Silver departed and went and hang'd himself But Saint Luke seems to observe that this miserable Wretch perished by another sort of death For says he And falling headlong he burst asunder Acts 1.18 and all his Bowels gushed out Now they pretend that in this the two Sacred Authors have contradicted each other M. N. loudly triumphs upon it as if there were no answer to be given to it There says he is a manifest Contradiction which the Learned in vain endeavour to reconcile Sentiments p. 235. Let us see whether it be so apparent as he would make us believe By admitting the Contradiction 't is to be suppos'd that one of the two Evangelists was deficient in his memory Must it be Saint Matthew How one of the Twelve one of Judas's Colleagues could he forget how Judas died This is that which no body will presume to affirm I should almost rather chuse to say that the Apostles