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
go about to inform my self of the real Design which the Author had in composing a Work so injurious to Scripture but I thought it necessary to prevent the evil Consequences of such a dangerous Book Monsieur Witsius of Holland and Mr. Lowth a Divine of Oxford Father Simon and Father Le Vassour have set forth Answers to it which I have read But in regard it was their only Design to trace their Adversary step by step and not to handle this matter throughly there is therefore still room left for a new management of it The English Divine indeed in my Opinion has gone somewhat farther than the rest but I shall take the liberty to say that he might have built the Inspiration of the Holy Writings upon better foundations that he has not so sufficiently explained the nature of it as he might have done and that he has ventur'd to advance some things which in my judgment need a great deal of softning I hope he will be pleas'd to pardon me the Expression without which I could not be able to justifie my Design of writing after him In his Preface he acknowledges that the matter is nice and new and after he has besought the Readers not to censure him as if he intended to betray the cause which he defends he invites them to uphold it themselves According to this Invitation I shall make some steps in order to it If my Example should excite some other more Learned Pen to write upon the same Subject the Publick will be oblig'd to me for it I shall be well satisfied with my weak endeavours provided they may give occasion to the publishing any Treatise that shall maintain the Inspiration of the Holy Writings as effectually as the truth of them hath been asserted It will be found that I have tied my self to consider only the Writings of the New Testament there was no medling with the Books of the Old Testament without cutting out too much work for my self in a time when the Public receives not well any but small Treatises especially in matter of Divinity Therefore that I might accommodate my self to the Palate of the Age I was enforc'd to shorten my Subject After I had taken this Resolution it was no difficult thing for me to chuse which of the two Parts of Scripture it behov'd me to handle So that I determind in favour of the New Testament as being that Part upon which there has least been said We have several Books in defence of the Inspiration of the Prophets and their Writings because they have been so often attacqu'd But the Writers of the New Testament having peaceably enjoy'd the Honour pay'd them by the uninterrupted belief of their Inspiration Authors have not made it so much their Business to examine the nature of it or if any Libertine has attempted to contest it with them they have altogether relied upon the belief which the Church has had of it from time to time Besides this I may say that by maintaining the New Testament I defend the Old The Apostles have given such honourable Testimonials of the Writings of the Prophets that no Man can better maintain their honour than by demonstrating that Men inspir'd by the Holy Ghost have given Testimony to them But the chief Reason which made me chuse to defend the Writings of the New Testament is this because it is properly the Book that makes us Christians It is our Duty indeed to read the Writings of the Prophets there are to be seen those Oracles the Accomplishment of which is of glorious Consequence to the Gospel there we are inform'd of a great number of Actions wherein God appears magnificent in his Works and thence may be drawn Instructions effectual for the Sanctification of the Heart all these things were written for our Instruction but still a Christian must chiefly repair to the Writings to the New Covenant there it is that he ought to be most intent and stedfast from thence it is that he is chiefly oblig'd to receive his Faith and his Instructions in order to put himself into a state of Salvation The New Testament is that Book which God deliver'd as a Legacy to Mankind in these later times 'T is our Duty to cherish as much as in us lies the Respect which is due to that Sacred Book and to prevent it from being reckoned in the Catalogue of Common Writings for fear the Religion which it teaches us should be look'd upon as a Piece of Human Invention THE HOLY SCRIPTURES Inspir'd c. CHAP. I. The State and Importance of the Question and Division of the Work IT being my design to treat of the Inspiration of the Sacred Books of the New Testament I cannot forbear exactly to set down the state of the Question Which being done it will be found that all my Arguments aim at the same Mark and that I have made it my business not to amuse my Reader with any unprofitable Digression In the first place then the Reader is to be admonish'd that the Dispute is not here which are Canonical Books and which Apocryphal We suppose that those with whom we Contend agree that there is no contradiction to be made against the Canonical Authority of the New Testament according as we enjoy it at this day but that those Sacred Books were actually written or dictated by the Authors whose Names are affixed to ' em 'T is agreed that these Holy Men both saw and heard the matters of Fact which they relate and which they have written with extraordinary Fidelity and Sincerity Which being granted the Work begun is already in so great a forwardness that there is no need at all of entring into the discussion of several Difficulties which concern the Question relating to the Apocryphal Books By this means also we are freed from the trouble of proving that the Sacred Books were written by Men who were Witnesses of all the matters of Fact which are contain'd in the History of Jesus Christ or who themselves wrought great Miracles by which it appear'd that their Mission was Celestial In a word we are agreed upon the truth of these Books so that nothing remains farther to be known but whither they are inspir'd The Verity and the Inspiration make two different Questions of which the first is decided the Sacred Books of the New Testament are stedfastly and undeniably true at least so far as concerns Essential Things The main dispute is whether they are inspir'd or no So that there are some who let 'em alone with the Honour of being true but ravish from them that of Inspiration 'T is against these Innovators that I undertake the defence of the New Testament of which I maintain'd alike and equally assert both the Inspiration and the Truth even to the meanest Circumstances I could wish with all my heart that I might be able to handle this Question without chusing any certain Adversary My aim was to examine this important Matter without having any
were left to their own Judgment and that there is no necessity of admitting the Assistance of the Holy Ghost into the Composition of their Writings On the other side I pretend to make it out in the Series of this Discourse that without that assistance the Scripture is of little use Now as the Argument upon which I insist in this Chapter is drawn from a serious Inspection into the Sacred Books I assert that if they be well considered it will appear that their Composition is not purely human I shall not prove this Proposition by heaping together the noble Passages that are to be found from time to time in the Writings of the Apostles I only ask who these new Authors were that spake so worthily of the Religion which they preach We find among 'em Galileans that is to say home-bred ignorant People born in a Country where there was nothing of Politeness we find 'em to be Fishermen that is to say People by their Profession rude and unpolish'd By them let us judge of the rest since 't is agreed that if any one of the Apostles were inspir'd in Writing the Question is decided Where was it then that these Authors learn'd to write well Let us grant that their Writings are not so fine as the Books which the World esteems The Authors of those Books had the Help both of Study and Art which is all human But where was it that the Sacred Authors learn'd their Manner of Writing We find that the Question is not whether the Writings of the Apostles are more eloquent than those which the World admires Suppose an Equality as to that matter that 's nothing to my purpose the Business is to know where the Apostles learn'd their Manner of writing those things which they deliver Upon the Day of the Pentecost they spoke new Languages that other Men spoke But the Miracle was this that the Apostles spake Languages which they had never learn'd before Some will say tho to little purpose where was the Miracle seeing that others spoke as well as they 'T is true indeed the Apostles write as other Men but here is the Difference not to be contested that the Apostles had never learn'd to write and I think this may pass for a good proof of the Inspiration of the New Testament CHAP. X. Wherein the Inspiration of the Books of the New Testament is made out from the Nature of the Covenant of which they are the Writings IT appears by inspecting into these Books that they belong to a Covenant which God has manifested with much more Advantage than the Old Testament The Author of the Epistle to the Hebrews says that Jesus Christ was the Mediator of a better Covenant This Covenant is better in divers Respects It is not to be contested but that it is better in respect of Light and Certainty I understand from the Writings of the New Testament that the Old one presented nothing but Types and Shadows S. John opposes Truth to the Law in point of Evidence The Law says he John 1.17 was given by Moses but Grace and Truth came by Jesus Christ S. Paul insists upon the same Opposition in his Second Epistle to the Corinthians But if the Gospel be hid says he 2 Cor. 4.3 6. it is hid to those that perish And he gives this Reason for it For God says he who commanded the Light to shine out of darkness hath shin'd in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ These Expressions are very clear and make out as evidently as it is possible the Inspiration of S. Paul It is necessary to bear it in remembrance but I insist at present only upon the Advantage of the New Covenant which is to be more full of Light and Clearness than the former This being granted I consider the Degrees of Light that enlighten'd the Old Covenant I find that the Prophets who were inspir'd by the Holy Ghost instructed the Ages they liv'd in but they also transmitted that Inspiration to the succeeding Ages by their Writings which were consulted with as much Religion as they would have consulted their Authors had they been alive Those Sacred Monuments were read as they would have hearken'd to the Prophets themselves The Mouth of God spake still in their Writings The Nation of the Jews was of this Opinion except as it is commonly thought a Handful of Sadducees who the better to defend their Errors entrench'd themselves in the Pentateuch However this does not hinder Josephus from saying in general Answer to Apâ—â—â— c. 2. Moreover there can be nothing more certain than the Writings authoriz'd among us in regard they are not liable to any Contrariety in regard there is nothing approv'd but what the Prophets wrote several Ages since according to the Purity of Truth by the Inspiration and by the Impulse of the Spirit of God Neither do we trouble our selves with infinite Numbers of Books that contradict one another as having no more than Twenty two c. And a little after We have so profound a Respect for these Books that never any Body was so hardy as to undertake either to add or diminish or alter the least Tittle We look upon 'em as Divine we call 'em so we profess to observe 'em inviolably and joyfully to lay down our Lives if there be occasion in defence of ' em Nothing can more clearly express the high Opinion which the Jewish Church had of the Sacred Books that compose the Old Testament And Josephus is more to be believ'd upon this Subject than a modern Author who tell us that the Prophets had no other Assistance of the Holy Ghost than a pious Disposition which made 'em write like persons of Sincerity but without any Prerogative of Infallibility But this was not Josephus's Opinion this was not the Belief of the Jewish Church this was not the Judgment of S. Peter who declares that Holy Men of God spake as they were moved by the Holy Ghost Nor is there any father doubt to be made of it after the Decision of St. Paul The whole Scripture is divinely inspir'd and profitable for Instruction I shall not make any stop at the nice Cavil of Grotius who would make S. Paul to say The whole Scripture which is divinely inspired is profitable c. The Answer of Theophilact is sufficient They are to know says he that the Apostle said thou hast been bred up from thy Infancy in the Holy Scriptures He says All Scripture what Scripture does he mean The same of which he said that it was Sacred It was in truth in all the parts of Scripture that Timothy had been instructed from his Infancy St. Paul therefore exhorting him to persevere in the things which he had learn'd would not have argu'd rightly if when he urg'd it as a motive for his perseverance that all Scripture was inspir'd he had not spoke of the whole Book which
the Prophets with a more awful respect because upon some occasions we find that they speak like Prophets and as it were the immediate Embassadors of God But this Consideration brings no advantage to the writings of the Old Testament For we see something of the same nature in the greatest part of those of the New Testament even in those wherein according to M. N. there are the fewest of the inspired Passages I speak of the Epistles of St. Paul which he begins with a Preface wherein is to be seen under what Quality he writes Paul an Apostle of Jesus Christ He writes like an Apostle like a man inspired by the Spirit of God like a man set apart to preach the Gospel The Title is sufficient to shew that he wrote like an Apostle and with all the advantages of the Grace of the Apostleship Infallibility was one of the dependencies upon that Grace for the Holy Ghost conferr'd it upon every one so far as was expedient Was it not expedient that the first Ministers of the Gospel should be infallible when they proclaimed such Mysteries to the VVorld It is visible that the Grace of Infallibility was necessary in the exercise of the Apostleship The Question then returns to this Did S. Paul exercise his Apostleship in writing Did he make use of that Grace in his VVritings We cannot have a better Testimony than himself who tells us that he wrote as an Apostle of the Lord. By vertue of that Character which he assumes in the Prefaces of his writings he exacts from us our Belief of all that he says To contradict him in any thing is to dishonour the Apostleship and to offend the Holy Spirit who made the Apostles From time to time St. Paul informs us even in the body of his Epistles that it is by vertue of the Grace of God which he has received as an Apostle that he instructs his Readers For I say Rom. 2.3 through the Grace given unto me to every man among you says he to the Romans He lays his Foundation according to the Grace of God 1 Cor. 3.10 11. and he builds upon that Foundation according to the Grace which is given him that Grace which he so frequently mentions with such great Elogies In the first Chapter of his Epistle to the Romans he calls it Grace by way of Excellency Rom. 1.5 By whom we have received Grace and Apostleship c. In his Epistle to the Ephesians he speaks of this Grace with a greater emphasis whereof I was made a Minister according to the gift of the Grace of God given unto me by the effectual working of his power to me is this Grace given c. The Grace of the Apostleship was then a Gift of the first Degree and according to that degree it was that St. Paul both taught and wrote But besides the testimony which St. Paul gives of himself we have on his behalf the attestation of Saint Peter who tells us that St. Paul wrote according to the wisdom which was given to him This is a Talent which he had not hid in the Ground he could not do it I speak thus not only in reference to the probity of Saint Paul who had too much Sincerity to disguise the Counsel of God but because the Counsel of God was such that the Gospel should be preserv'd in its Purity by the means of the Apostolick writings This was the Business of the Almighty nor could the Apostles but obey that Sovereign Order upon which depended the Salvation of the whole World The Apostles wrote according to that wisdom which God had imparted to them which clearly enough confirms their Inspiration Nor have the Prophetic Writings any stronger argument on their side CHAP. XII Wherein the Inspiration of the Books of the New Testament is made out by the Promise which Jesus Christ made of his Spirit to the Authors of it IT will be easie to make a Demonstration of this to Persons who are convinc'd that Christ had sincerity and Power sufficient to perform his Promises 2 Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name said Jesus to his Apostles he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you This Promise puts us in hopes of two things the one is that the Apostles should be instructed by the Holy Ghost in reference to their Apostleship the second is that the Holy Spirit would bring distinctly to their Remembrance whatever they had heard their Master say VVe ought to observe that our Lord and Saviour makes this Promise at a time when he was desirous to comfort his afflicted Apostles He had declared that he was about to leave them What shall we then do said they to themselves Thou hast established us Masters in Israel while thou art with us we shall acquit our selves of our Ministry without any trouble or disquiet if we meet with difficulties thou art here to resolve them we are assur'd that we shall speak the truth while we speak after Thee Therefore Jesus Christ to deliver them out of this Perplexity promises them an Infallible Spirit that should remain with them all along John 4.16 I will pray the Father and he shall give you another Comforter that be may abide with you for ever In the Verse which I cited before Christ explains the Function of this new Comforter He shall teach you all things and bring all things to your Remembrance C. 15.26 whatsoever I have said unto you In the following Chapter this Comforter is for the same Reason called the Spirit of Truth 16. v. 13. and his Function is more particularly described in the 16th Chapter where it is said that the Spirit of truth should guide the Apostles in all truth This was a general Promise which dissipated the disquiet of those Holy men Luke 12.11 12. They had been already assured that they should never want words when they should be called before Tribunals And when they bring you unto the Synogogues and unto Magistrates and Powers take ye no thought how or what thing ye shall answer for the Holy Ghost shall teach you in the same hour what ye shall say The Repetition of this Promise was very necessary when Christ was ready to leave the World and that the Apostles were upon the Point of being hauled before Magistrates Nor was this the only occasion wherein the Disciples of the Lord had need of his assistance he makes them a much larger promise and assures them that the Holy Ghost shall guide them in all truth to the end they may fulfil the Functions of their Apostleship A Promise so glorious fixes the Infallibility of the Apostles above all manner of Objection So long as our Lord and Saviour shall be acknowledged for Infallible we must confess that his Promise has been fulfill'd and that as he had promised his Apostles exempt from error
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
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
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
prove the fulfilling of the Promise as I have said already but they deserve a Chapter by themselves CHAP. XIV Wherein are produc'd several Passages of Scripture which shew that the Sacred Writers of the New Testament have declared that they were inspir'd in their Writings 'T IS now time to pass to particular Proofs which are to be found scatter'd here and there in the Writings of the New Testament The Enemies of their Inspiration set a high Value upon the Objection which they fetch from hence that the Apostles never begin their Discourses as the Prophets do by saying The Mouth of the Lord hath spoken it and are so daring as to assert that the Sacred Writers of the New Testament never thought nor desired it should be thought that there Writings were inspir'd I must confess that the Apostles do not say in express Words The Mouth of the Lord hath thus spoken For in regard that the Prophets did not enjoy the Benefit of Inspiration but by Intervals there was some kind of necessity that those Holy Men should declare what things those were which they had learn'd by Revelation It was not the same thing with the Apostles in regard they were assur'd that the Holy Ghost assisted 'em always according to the Promise of Jesus Christ in Matters of Religion More especially it ought to be observed that it is not true that the Prophets always began their Prophetick Writings with these Words The Mouth of the Lord hath spoken Let 'em read the Five Books of Moses and they shall find several Proofs of what I affirm That Legislator without any more ado begins with these Words In the beginning God created the Heavens and the Earth Nor is the Book of Exodus signaliz'd with any other better Character of Inspiration Nevertheless 't is known that those Two Books are no less inspir'd than the Prophesies that command Attention with these Words at the Beginning The Mouth of the Lord has spoken Let 'em not therefore have a worse Opinion of the Writings of the New Testament under pretence that these Words are not there In the Old Testament that which was merely Historical was not introduc'd with this Preface The Mouth of the Lord has spoke This is usually reserv'd for parts that are purely Prophetick wherein the Spirit of God had a singular Concern Now I affirm that the New Testament in those parts that contain some Prophecies marks out their Original as distinctly as if the Apostles had said The Spirit of the Lord has spoke it As for the Historical Parts and such as undertake Argument 't is not to be thought strange if we do not there meet with the same Character That is common to both Testaments they never expresly attribute to God any more than his Oracles But that is no Obstruction but that what those Holy Men either wrote or thought under the Guidance of the Holy Ghost may not be in some measure inspir'd I shall discourse of that more distinctly in the Series of this Treatise I have said enough to shew that the Old Testament has no advantage over the New in respect of Inspiration and that they are in the wrong who deny this Truth under pretence that the Prophets say sometimes The Mouth of the Lord hath spoken but the Apostles never make use of that Expression As to what they add that the Apostles never pretended to Inspiration and that they have not mention'd any thing of it in their Writings it is easie to be discern'd that nothing stands upon a weaker Foundation than this Objection In short the Apostles let us know that they had receiv'd from Heaven what we call Prophetick Parts sometimes it was in Vision sometimes by the Suggestions of the Spirit As to other Parts besides that I have already observ'd that the Works which compose the New Testament are written by Authors which the Holy Ghost had invested with Endowments necessary to make that Book the Foundation of Truth I could wish that something of Attention might be given to some express Passages of the New Testament S. Paul assures the Corinthians that he had the Mind of Christ 1 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another place after he had given his Judgment upon several Scruples that arose in point of Marriage he says that he speaks by permission not by command Chap. 7. and that he gives his Judgment as one that has obtain'd Mercy of the Lord to be faithful Is not this of as great Force as if he had said all these Instructions which I have given you were inspir'd into me by the Holy Ghost The Thing speaks it self S. Paul affirms that what he wrote to the Corinthians touching Marriage was the Work of the Holy Ghost For these Words Now I believe that I have the Spirit of God either signifie nothing where they are placed or else they signifie that what the holy S. Paul had wrote was by the Guidance of the Holy Spirit 'T is the general Intention of this Apostle that he should be look'd upon as a person in whom the Spirit of God resided to render him capable to instruct others The good thing that was committed unto thee 1 Tim. 1.14 2 Cor. 13.3 1 Thess 4.6 says he by the Holy Ghost which dwelleth in us since ye seek a Proof of Christ speaking in me He therefore that despiseth despiseth not man but God who hath also given unto us his Holy Spirit If any man thinketh himself to be a Prophet or Spiritual let him acknowledge that the things that I write unto you are the Commandments of the Lord. All which Passages clearly shew what Opinion it was that S. Paul desired Men should have of his Writings S. Peter is no less positive This Second Epistle beloved I now write unto you That ye may be mindful of the Words which were spoken before by the Holy Prophets 2 Pet. 3.1 and of the Commandment of us the Apostles of the Lord and Saviour S. Peter in these Words designs two Things which are proper for our Subject 1. He parallels that Epistle with the Writings of the Prophets 2. He puts a great Value upon that Epistle because it was written by an Apostle of Jesus Christ Will any Man say that a person who thus expresses himself did believe that the Writings of the Apostles were not inspir'd In the same Chapter S. Peter gives an Authentick Testimony in favour of the Epistles of S. Paul Even as our beloved Brother Paul also according to the Wisdom given unto him 2 Pet. 3.15 16. has also written unto you as also in all his Epistles speaking in them of these Things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures These Words furnish us with two convincing Arguments in favour of the Inspiration of the Epistles of S. Paul 1. They were written according to the Wisdom which S. Paul had receiv'd
from Heaven I have already touch'd upon this Argument The other is that the Epistles of S. Paul are reckon'd in the Number of the inspir'd Scriptures which the ignorant and unstable wrest as they do the other Scriptures Assuredly by those other Scriptures S. Peter means the inspir'd Scriptures of which Jesus Christ says in another place You go astray not knowing the Scriptures and which the New Testament usually cites as the Work of the Holy Ghost The Business in Hand is about the Scriptures which the unlearned wrest to their own destruction which can be meant of no other than of the Holy Scripture S. Peter does not complain of the Unlearned for wresting the Scriptures but for wresting the other Scriptures VVhence it is evident that the Epistles of S. Paul are reckon'd in the Number of the inspir'd Scriptures Can any thing be more positively express'd upon the Inspiration of the VVorks that make up the New Testament CHAP. XV. Wherein is drawn from the Gift of Discerning of Spirits granted to the Primitive Christians a Proof very much in Favour of the Sacred Books which the Apostles have left us MEN dispute about the Marks whereby they might formerly know the true Prophets Commonly it is affirm'd that Miracles or the Accomplishment of the Prophecy was the true Proof of a real Prophet But it may be said that this is not always certain for it would be a difficult thing to prove that all the Prophets verified their Mission by Miracles or by accomplish'd Prophecies This was not altogether so necessary but when there was something of great Importance that was the Subject of the Prophecy For to what purpose was it to make a great Noise and a stir when there was nothing more in the Business than to reduce Sinners into the right Path that had been traced by a Law supported by so many Miracles God never overturns the Laws of Nature unless there be some necessary occasion I should have rather said that the Miracles of a true Prophet become serviceable to him that wrought none at all wherein I thus explain my self When a Prophet had justified his Mission by some Miracles he was acknowledg'd for a Man of God After which his Testimony was as good as a Miracle to other Prophets while he acknowledg'd that those new Prophets were sent by the same Master This Attestation remov'd all Occasion of Doubts When we find that certain Books of the Old Testament want these authentick Proofs of their Divinity which other Books have that are look'd upon in the first Order of Canonical we are confirm'd by understanding that those Books about which some Men would raise Disputes and Doubts pass'd through the Hands of the last Prophets truly inspir'd I say the same thing of persons a Prophet whose Mission was not honor'd by Miracles was acknowledg'd upon the Inspiration of another Prophet whose Attestation had been prov'd I apply this Argument to my Subject They who had no good Opinion of the Works of S. Mark and S. Luke because they were not Apostles ought to alter their Sentiment when they consider that the Evangelists had the Approbation of the Apostles How shall we prove that the Apostles were worthy to be credited We have their Miracles but we have also other Proof from the Conduct which God observ'd in providing credible Testimonies among the Primitive Christians to justifie the Apostles 'T is known that among them there were several to whom God had granted the Talent of discerning Spirits 1 Cor. 12.7 8 10. S. Paul is positive in it But the manifestation of the Spirit is given to every man to profit withal For to one is given by the Spirit the word of wisdom to another the word of knowledge by the same spirit To another the working of miracles to another prophecy to another discerning of Spirits This is no bare natural Discerning since it is reckon'd in the number of miraculous Gifts The Spirit of God taught several Christians how to understand Persons and Doctrines truly inspir'd Several make no scruple to refer to this what S. Paul says of the Spiritual Man 1 Cor. 2.15 But he that is spiritual judges all things This is to be understood of the things of God 14.29 Let the Prophets speak two or three and let the other judge Thus you see the discerning of Spirits establish'd Verse 22. of the same Chapter 't is said The Spirits of the Prophets are subject to the Prophets which is usually explain'd by saying that the Prophets of the New Covenant were Masters of themselves to observe silence till they had an opportunity to speak But nothing hinders but that it may be meant of that same Dependance which some of the Prophets had upon others when the one examin'd the other In which Sence the Prophets were subject to the Prophets The same Chapter furnishes me with an undeniable Proof to uphold my Argument Vers 37. If any Man think himself to be a Prophet or spiritual says S. Paul let him acknowledge that the things which I write unto you are the commandments of the Lord. If any one thinks himself to be a Prophet or spiritual that is according to the Phrase of Scripture If any be a Prophet or spiritual let him acknowledge c. Spiritual persons then might discern if what S. Paul wrote came from the Lord. The Epistles of that Sacred Author pass'd for such a Proof which might well be call'd the Judgment of God since it was God who inspir'd Spiritual Men. This Consideration may serve for the Understanding of several Places of S. Paul he exposes his Writings to the Judgment of Spiritual Men Men judicious and discerning establish'd by Grace to corroborate the Authority of the Apostles By that means it was plainly discern'd that there was nothing spurious in their Writings and that they contain'd neither Arguments nor Matters of Fact which were not exactly according to the Weights of the Sanctuary Spinosa and M. N. here propose some Scruples but my Answer will be more intelligible when I have considered the Nature of the Inspiration of the Sacred Books of the New Testament Which is that which I am going to undertake in the Second Part of this Treatise The End of the First Part. The Second Part. CHAP. I. Wherein it is shewn that 't is not the Common Belief that the Sacred Books of the New Testament were dictated word for word by the immediate Suggestion of the Holy Ghost WHEN we go about to disabuse the Publick of an Euror 't is necessary that it should be notoriously manifest that it is publickly received in which case the notoriousness of it supplies the Proof or at least if the thing be not so evidently known 't is requisite we should give our selves the trouble to prove it For if it so falls out that Men undertake to undeceive the Publick when it is not deceived 't will be a sufficient reason to complain of the injury and to upbraid a
't is our Duty to receive with submission all the Truths which he has permitted the Apostles to wrap up in a common Style The Holy Ghost has not suffered them to write any thing but what was true 'T is our Duty to search after what they have said and to rely upon those Truths which they have taught us under the direction of the Holy Ghost To which purpose there is no necessity of admitting that all is inspired in the New Tâ—stament to a Letter as the Jews affirm concerning their Law and that Great Mountains depend upon every Letter By this Proverb the Jews mean Inspiration by suggestion I have shewed that all that we read in the New Testament was far from being inspir'd after that manner but that the greatest part was the work of the Apostles under the Direction of the Holy Ghost who would not suffer them to fall into any Error In that our Divinity no way resembles that of the Jews We do not pretend as they do that Mountains depend upon every Letter They make every thing to be Mysterious in their Cabalistical Science This is not our Genius nor do we approve the Method of some Christians who turn all the Scripture into Allegories but while we avoid that excess which would make the Ministers of the Holy Ghost to speak what they never thought we are careful not to fall into t' other extream viz. to reject what they both said and thought We make a diligent search after the true meaning of the Terms which they make use of And when we have found out their true and Genuine Sence we submit to their Decision as if the Holy Ghost had spoken to us Whatever they have told us by his direction may it not pass for the real Declaration of his Will When I explain a Scripture compos'd by his Order and direction to that degree of perfection as we enjoy it I think really that I explain the Voice of the Holy Ghost I shall conclude this Chapter wiâ—â—â—he words of Curcellaeus who declares that it is one of the Prerogatives of the Apostles that the Holy Ghost was their Guide in all Truth So that we may confidently and without any fear rely upon them and their Writings Curcel p. 715. Col. 2. Adeò ut nos tuto ipsis ipso rumque scriptis absque erroris periculo tanquam Christo fidem adhibere possimus Et p. 718. Col. 2. Adeoque nos absque metu erroris scripta ab illis relicta approbata tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplecti ad illa tanquam ad rectam veritatis Amussim fidem mores nostros componere as upon Jesus Christ Himself My conclusion could not be expressed in fitter words then these We have nothing more now to do than to answer some Objections CHAP. X. Wherein some Objections are answered which have no Relation to the Apostolick Writings SPinosa and M. N. have endeavoured by various Objections to overturn the Inspiration of the Sacred Books of the New Testament but seeing those Authors only oppose a sort of Inspiration which we admit not it signifies nothing to us Now the main Foundation upon which M. N. builds his Objections is this 'T is believ'd in the first place that the Things themselves were infused by Inspiration into the Sacred Historians and afterwards the Terms wherein they are express'd In a word the Sacred History was dictated word for word by the Holy Ghost and that the Authors whose Names are affix'd to it were as it were his Secretaries that wrote according as he dictated Upon this Foundation it is that M. N. rears his Objections Therefore they don't concern us who admit no other than an Inspiration of Direction in things which it was not necessary that the Holy Ghost should suggest to the Apostles Having made this Observation I might conclude for I have answered every thing in explaining the Nature of the Inspiration of the Sacred Books But the better to make it appear that all their Objections can do my System no harm I shall propose them in few Words I shall divide these Objections into two Classes to the end my Answer may be the more orderly and methodical There are some which are drawn from the Behaviour of the Apostles upon certain Occasions that have no relation to the Sacred Writings The other are deriv'd from the Sacred Writings themselves Those of the first Rank so far as I can remember are That S. Peter doubts about the Admission of the Gentiles into the Christian Church That the same Apostle dissembled with the Jews for which he was deservedly contradicted by S. Paul That S. Paul said of the High Priest that he knew him not and that at another time he divided the Opinions of his Judges by a peice of prudential Policy which was altogether human From all which 't is concluded that they were not inspired 'T is quite out of the Subject I have in hand to insist upon these Objections because I have only undertaken to discourse of the Inspiration of the Sacred Books The Question is not to examin whether the Apostles were inspired as to every thing they said or did my Argument extends no farther than their Writings those Writings which Providence preserv'd for the Instructions of Christians in all Ages It might be that the Holy Ghost might leave the Apostles to themselves upon divers Occasions yet that could be no prejudice to those Writings upon which by the appointment of the Almighty our Faith and Salvation depend Nor is it impossible but that the Apostles in their first Motions might both say and think things which were not supported by the Holy Ghost Nor should I much oppose Divines who would thereby explain what the Apostles said when they heard that S. Peter whom they thought to be in Prison was at Liberty Aâ—t 12.15 It is his Angel There is no Ground for the Opinion of a Guardian Angel to be deduc'd from those Words for besides that the Words might have been spoken by some Christians in the same Room who were not Apostles which one would easily think upon these Words of the Historian where several were assembled together to pray besides that I say altho it might be prov'd that the Words were spoken by the Apostles that should be ascribed to their Amazement that would not be sufficient to support such a Belief If at any time where the Apostles were not employ'd in the Functions of their Ministery they seem'd to act like Men there is no Inference to be drawn from thence as to what they acted as Apostles Under this Quality they were the Ministers of the Holy Ghost in every thing which they did and as such they were infallible Spinosa acknowledges that the Apostles were inspired in their Preaching Conoludimns itaque Apostolos ea tantum ex singulari revelatione habuisse quae viva voce praedicaverunt simul signis confirmaverunt Spin. Tract Theol. Polit. c. 11. par 1. but not