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
in their Writings which are a kind of constant Preaching But if we compare these two sorts of Preaching I must needs say that Inspiration was much more necessary for the Scripture the use of which is perpetual than for Transitory Sermons and Preaching accompanied with several Advantages which the Scripture has not The Dispute at present is not about Apostolick Preaching much less about things which the Apostles either said or did when they were not employ'd in the Functions of their Ministry So that all the Objections which are drawn from thence no way concern the Question which we have now in hand I mean the Inspiration of the Sacred Writings Yet something must be said to these Objections for fear one should think they are unanswerable 'T is said that S. Peter doubted for some time concerning the Admission of the Gentiles into the Christian Church and they conclude from thence that he was not inspired Now if we should maintain that the Inspiration of the Apostles was infus'd all of a sudden and that upon the Feast of Pentecost the Holy Ghost declar'd to 'em all those Truths which they were to promulgate this Objection might be of some force But since we only say that the Holy Ghost instructed the Apostles by degrees and according as he found it expedient there is nothing solid in the Objection Nor does S. Peter's dissembling with the Jews do any prejudice to what we have said concerning the Inspiration of the Apostles We pretend not by any means to assert 'em infallible in their Manners they were not exempted from human Frailties and Weaknesses And it was one of S. Peter's Infirmities to comply so far with the Jews as to break off his Communication with the Gentiles In so doing he gave a Proof of his Weakness but we do not find that he err'd at the same time in point of Doctrine We see that these two Examples have no manner of Affinity with the Inspiration of the Sacred Writings S. Peter doubted of the Calling of the Gentiles but we find that Doubt rectified in the Acts. S. Peter was more indulgent in complying with the Jews than he ought to have been but we see his Compliance corrected in Scripture What Harm is all this to the Inspiration of the Holy Writings Were there any Weight in these Examples they would be against Spinosa who admits in the Preaching of the Apostles an Infallibility which he denies to be in their Writings I speak wholly and solely of the Sacred Writings so that there is no necessity for me to trouble my self with answering Objections wherein they are not in the least concern'd However it behoves me in a few Words to say something to what is objected against S. Paul who desirous to excuse himself for having said The Lord shall strike thee painted wall saith That he did not know him to be the High Priest We are something concern'd to answer this Objection because S. Paul spoke in that manner before a Tribunal that is to say upon such an Occasion wherein our Lord and Saviour Jesus Christ had promis'd 'em expresly the Succour of his Spirit Never trouble your selves for what you are to say The Holy Ghost shall teach you at that hour those things which you ought to speak Now being convinced that Jesus Christ is faithful in all his Promises I have reason to believe that the Answer given by S. Paul was by the Direction of the Holy Ghost Some say that S. Paul declar'd that he knew not the High Priest in the person of a violent Man who had degraded himself by a cruel Order and was no longer High Priest in the Opinion of S. Paul Others believe that at the time when the High Priesthood was purchased with Money the Apostle had reason to say that the person who purchas'd the Dignity was no High Priest because he was not advanc'd by a lawful Ordination But not to insist upon these Niceties in my Opinion there needs no more to be said but that S. Paul did not really know that the person to whom he spoke was the High Priest Such an Accident might happen either through a dazling of the sight occasion'd by a Transport of Passion or because it might be some new Face unknown to S. Paul a thing at that time no way improbable when the Changes of the High Priesthood were so frequent or because the Crowd being very great S. Paul could not perceive that it was the High Priest It will be said perhaps that these Answers are not satisfactory to justifie a person inspired it being certain that the Holy Ghost should not but perfectly know the High Priest But we must have a strange Idea of the Inspiration of the Apostles to like this Objection The Holy Ghost did not tell 'em all what he knew many times he let 'em alone to speak as their natural Genius prompted 'em and in their own Idiom and thus it was that S. Paul expressed himself when he said that he knew not the High Priest Could they prove that in so saying S. Paul spoke not what was true there might be some Ground for the Objection for such an untruth is incompatible with that Direction which guided the Apostle in presence of his Judges Bt if he spoke Truth his Answer no way destroys his Inspiration In the same Chapter they raise another Objection drawn from hence that it seem'd to be a Sleight of human Prudence in S. Paul to divide his Judges by declaring that he was brought before 'em for only asserting the Resurrection Is it not certain that the Resurrection was really one of the principal points of Religion for which he was persecuted He depended so much upon that point when he preach'd at Athens that several of his Auditors cryed out He seems to be a Preacher of Strange Gods Act. 17.18 because he preached to 'em Jesus Christ and the Resurrection In the Twenty Fifth Chapter of the First to the Corinthians he reduces the whole Christian Religion to the Resurrection of one that died I mean the Lord Jesus Christ Well therefore might this persecuted Apostle be permitted to say that he was brought before 'em for the Resurrection In so saying he asserted nothing but the Truth but by starting the Proposition in proper season he deliver'd himself from Persecution and that Peice of Dexterity look'd like an Artifice of human Prudence Are the Saints then forbid to be prudent Quite the contrary Jesus Christ commands 'em to be prudent and wise The Foundation of the Objection is that human Prudence and Inspiration are incompatible Which is evidently false in both sorts of Inspiration which I have asserted In the Inspiration of Suggestion is it a thing that no way becomes the Holy Ghost to inspire Men with Expedients that human Wisdom would approve There is no doubt to be made but that the celebrated Expedition of Gideon was according to the Design which the Spirit of God revealed to him It was preceded by a
the same thing Thus then I argue upon the whole The Apostles when they cited the Oracles of the Old Testament comprehended them all under the Name of Scripture as if they would have said the Scripture of God Now I find that immediately after the Apostles the Saints also quoted the Writings of the Apostles under the Name of Scripture they have paid the same Honour to the Writings of the Apostles as the Apostles did to the Old Testament Have I not reason then to conclude from thence that it was the judgment of the Saints of the Primitive Church that the Writings of the Apostles were no less the Scripture of God than the Prophetick Writings wherein are recorded the Oracles of God CHAP. III. The second Proof drawn from hence that the Ancients have equall'd the Writings of the Apostles to the Oracles of the Old Testament IF what M. N. has asserted touching the writings of the Prophets were examined according to the Belief which the Primitive Church had of them it would be soon acknowledg'd that this New System is not to be maintained by dint of Argument The Proofs of which are every where to be found For the Primitive Writers of the Christian Religion being obliged to fetch from the Prophetic writings their Arguments to convince the Jews or to confirm the Christians who acknowledged their Authority this was the reason that they had frequent occasion to speak of the Inspiration of those Sacred Writings So that we plainly see that they are hardly ever cited by the Ancients without some Elogie drawn from the Sanctity of their Original Sometimes 't is the VVord of God sometimes 't is the Holy Scripture sometimes the Oracles of the Holy Ghost and sometimes the Scripture divinely inspired VVhen the Primitive Christians quoted any passage of the Old Testament it was as they phrased it the Mouth of the Lord that spoke But I do not speak this to divert me from alledging some Proofs Clemens Romanus who as 't is well known was contemporary with the Apostles speaking of the Prophets says That the Ministers of the Grace of God instigated by the Holy Spirit spoke of Repentance A little after that-reciting a Maxim drawn from the Old Testament he assures us that 't was no more than what the Holy Spirit recommended to us Quod vaticinantes non alio quam verbo divino afflati agantur vos quoque ipsos dicturos reor Dial. cum Triph. Jud. p. 8. Justin Martyr speaks of the Inspiration of the Prophets as of a Truth common to the Jews and Christians Descendens in eos spiritus Sanctus Religionem veram discere volentes per illos docendos esse statuit Id. ad Graec. Cohort p. 32. And in another place he says that the Holy Spirit descended upon the Prophets to the end they might teach all those that desired to be instructed in the true Religion * Caeterum Dei homines pleni spiriu Sancto à Deo inspirati institutique Prophetae ordinati sunt proinde fuere à Deo docti Theophil ad Autol. lib. 2. p. 87. Theophilus of Antiochia asserts that the Prophets were men filled with the Holy Spirit and inspir'd by God Clemens of Alexandria is full of Passages wherein he affirms the same thing I shall cite no more than one which is to be found at the beginning of his Protreptic Ipse est Dominus loquens in Isaia ipse in Elia ipse in ore Prophetarum All the Primitive Authors honour the Prophets and their VVritings as being inspir'd by God Origen alone would furnish me with several passages of which to be convinc'd â—here needs no more than only to read his â—hilocatia But to what purpose will some Body say â—o I quote all these Proofs The dispute is â—bout the New Testament not the Old one 〈◊〉 will not say that I had any desire of maâ—ing it my Business to let the World know â—he Character of M. N. by shewing that in â—he judgement of the Ancients he does an â—nfinite injury to the prophetic Writings by â—he liberty of writing which he assumes to â—imself That was never my Design for 〈◊〉 confine my self exactly to my Subject My â—im is still to make out that the writings of â—he New Testament are inspir'd by the Holy Ghost And is not the confirming the high Opinion which the Ancients had of the Prophets and their Writings a keeping close to â—hat Design If at the same time I shew that â—he Ancients have equal'd the Apostles and â—heir writings to the Prophets and their Prophesies without proceeding any farther that cannot be call'd a Deviation For to be convinc'd that it is a Truth Iren. adver heret lib. 3. c. 11. Because first the Apostles secondly the Prophets but all from one and the fame God Commentaria Apostolorum scripta Prophetarum sequuntur p. 98. Just Martyr Quia utrumque Testamenti Ministri uno eodemque spiritu inspirati locuti sunt Theophii ad Autol. l. 30 p. 125. Deus Aeâ—ernus Vnigenitus verbum incarnatum predicatum a Prophetis omnibus Apostolis ab ipso spiritu Iren. adv Eereticos l. 3. c. 21. Vnus eâ—â—m idem spiritus Dei quae in prophetis praeconavit c. Ipse in Apostolis Annunciavit ib. c 35. there needs no more than to read the Passages which I have quoted in the Margin the number of which I might have easily augmented more especially would I have cited the Fathers who lived after the Council of Nice CHAP. IV. The third Proof drawn from the Distinction which the Ancients made between the Canonical and Apocryphal Books THis Distinction takes place in respect of both Testaments There are join'd to the Canonical Books of the Old Testament several Pieces purely Human as the Books of Tobit Judith Baruc Macabee's c. which are call'd by the name of Apocrypha A word of which the true Original is very uncertain But whether it signifie conceal'd or obscure or whether it have any other sense certain it is that those Books which are added to the Scripture though they are not of divine Authority are call'd Apocrypha If the Books which are added to the Old Testament are not admitted to be Canonical 't is not because they are defective in their matter There are some of them whose Doctrine is sound and their Instructions pure so that there has been no scruple made to read them publickly in the Church I dare presume to say there is such a Portion of Apocryphal Books which is more Instructive and more edifying than such a portion of books we call Canonical Wherefore then are they rejected as Apocryphal I know very well that several Marks of human Frailty are to be discover'd in them but the chief Ground of their being rejected is because they are Books which the Holy Ghost has not inspir'd the Finger of God appears not in them the good things which are there to be found flow not immediately from the
ready to obey the Precepts that God has commanded us in his Gospel Tanquam servi ante dominum se promptos esse paratos ost endunt ad exequenda mandata Dei quae in Evangelio promulgantur Ron. de reb lit L. 2. c. 7. Sect. 3. This is no Obstruction however why the Church might not be convine'd that the Holy Ghost presided in the Composition of the Epistles also Which is apparently manifest from this that the same Fathers and Ancients who practis'd the Custom before mention'd unanimously affirm that the Apostolic Writings are Inspir'd And now I suppose I have produced all that is of greatest force against the Testimony which Antiquity gives on the behalf of Inspiration so that having answered all Objections I may justly presume to conclude that this Attestation being unanimous is a solid Proof for a Christian who understands what the weight of the Attestation of that part of Antiquity is CHAP. VIII Wherein we begin to prove by the Books of the New Testament that they are inspir'd and particularly by the Intention which God had in giving them to the World I Am entring into a sort of Proof that more directly opposes the System of M. N. He pretends that in the Writings of the New Testament there is no Proof of their Inspiration We are going to shew the contrary in the Choice which I have made of those Proofs They are of two sorts General and Particular The General are Six in Number the Design of God in his Writings the Manner of their Composition the Nature of the Covenant of which they are the Writings the Privilege of their Authors the Promise of Jesus Christ and the fulfilling of that Promise Now to know by the Writings it self of the New Testament that it was inspir'd there needs no more than to consider the Purpose of God in granting it to Men. If his Aim be such as is not to be attain'd without inspiring the Interpreters of his Will 't is clear that they were not wrote without the assistance of his Inspiration Should I but go about to make a small Incursion into Antiquity I might from thence produce several Testimonies which assure me that the Design of the Almighty in the Writings of the New Testament was to supply the Absence of the Apostles and to lay us down a Rule which might be according to the Expression of Ireneus the Foundation and Pillar of our Faith This is that which is prov'd by the express Declaration of the ancient Doctors and by the constant Use which they have made of the Scripture But I have said enough upon this Subject already and therefore it is my purpose now to fetch my Proofs from the Bottom of that Divine Scripture I certainly perceive two Designs of the Almighty the one is a particular Design with regard to certain persons at a certain time the other has a Prospect in relation to all Men and all Times The Traces of these two Designs appear in all the parts of Scripture The Commencement and Birth of the Gospels and Epistles was for the most part occasional if I may be permitted to use the Expression S. Luke declares that the Number of Gospels which ran about was the Occasion of his 'T is also pretended that the Heresie that began to shew it self in S. John's time oblig'd him to compile his Gospel as a Rampart to fortifie the Faith of the Christians The Occasions which produced the most part of the other Writings of the New Testament are specified distinctly enough or if there be any of which we know not the Occasion of their Writing it is not thence to be concluded that there was no occasion given for their being written in the Age whererein they were set forth but Providence has permitted an Eclipse of that Knowledge which it deem'd not necessary for our Salvation We may see that there is hardly any part of the New Testament that has not some particular and peculiar Occasion 'T is of no advantage to my Subject to examine whether the Apostolick Writings had any need of being inspir'd to fullfil the particular Purposes of the Almighty I shall only say that the Inspiration of the Scriptures was nothing near so necessary in the Primitive Times as it is at this day When they for whose sake the Scripture was first compil'd found not wherewithal therein to satisfie themselves they needed no more than to ask the Apostles and to enjoy all the Advantages which the first Age afforded for their Instruction But now that we have nothing more than the Scripture there is an absolute necessity since it is the Pleasure of God to instruct us solidly that it should be inspir'd I do not believe there is at this day any Christian Society which is not convinc'd that besides the particular Occasions that have given Birth to the Scripture God was also willing in composing it to take care of after Ages The Christian Religion is a Gracious Favour which God causes to glide along from one Age to another for the Happiness of Mankind It will last as long as the World endures Men will declare and publish the Death of our Lord and Saviour till he appears again in person The Promise belongs to us and all those that shall come after us as many as the Lord shall call to himself No Christian makes any question but that the Christian Religion will be the Observance of all Ages otherwise why should he call himself a a Christian Having thus proved the Continuance of our Sacred Religion would we know how God preserves it we see no other means by which he does it than by the Scripture which after it had serv'd for the Use of the First Age gives Light to us in our Turn as it will enlighten our Posterity M. N. acknowledges that indeed the Scripture is the means of the Propagation of our Faith but he believes that for that purpose it is enough that the Sacred Authors have made a faithful Report of what they learn'd from our Lord tho their Additions and their Commentaries are absolutely the Growth of their own Heads However if Men would but consider they will find that God would but have badly put in execution the Design which he has laid of establishing a solid Faith had he follow'd the System which I oppose You tell us that the Sacred Writers have faithfully reported what they learn'd from our Lord and Saviour This is certain if you affirm that the Holy Ghost guided their Pens But if you believe that they wrote of their own Heads you destroy their Credit That they were honest and sincere I agree but such persons may be deceiv'd I cannot rely upon 'em unless I believe that the Holy Ghost was their Guide in every Truth I see in their Sacred Writings several Arguments and a great number of Applications of the Old Testament If I believe that the Holy Ghost was their Instructor I willingly submit to 'em but without such
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
that our Divines have made use of in imitation of the ancient Fathers of the Church are made good by that share which the Holy Ghost has in the Sacred VVritings of the New Testament It contains several Oracles which the Holy Ghost did dictate as for other things the Apostles were under the immediate direction of the Holy Ghost who infallibly guiding their Pens adopted whatever they wrote Such a Guidance as cannot be denied without overthrowing Fundamentals VVhich being granted all Divines may bestow all those honourable Expressions upon the Apostolic VVritings and look upon them as the work of the Holy Ghost This is the Idea which we have in general of the Inspiration of these Sacred Writings and which we are now going more particularly to explain CHAP. II. Wherein is explained the nature of the Inspiration of the New Testament in respect of Revelations THat we may have a distinct Idea of the Inspiration of the Holy VVritings 't is requisite to distinguish the Things which they contain which I shall do into three Orders In the first I shall put the Revelations The second is for those things which the Apostles learn'd by the natural assistances of their Hearing and Sight In the third you shall see the Progress which they made by reasoning upon the Truths of the two first Orders This distinction presents it self at first to the mind so that you see the Apostles wrote things which they knew by Revelation by Sence or by reasoning I design this Chapter for the Truths which they understood by way of Revelation There is no need of insisting long upon it because there does not appear to be any Contest between M. N. and us upon this Subject He agrees that the Apostles have said several things by Inspiration Sentim p 240. lb. p 252. I acknowledge says he that the Apostles might have certain Prophetic Inspirations and that they really had such And in another place Not but that they had several immediate Inspirations and several Visions as appears by the Acts by the Apocalypse and by divers other parts of their Writings And toward the end of the twelfth Letter There are several Prophesies scattered in their Writings and the Apocalypse is altogether Prophetic and we ought to give Credit to those Revelations because it was God that sent them immediately to his Apostles M. N. constantly maintains this Thesis in the defence of his Sentiments where he also advances something more to the purpose Defence p. 225. since he believes that God did often dictate to the Apostles the words which they were to make use of We both agree then that there are in the VVritings of the Apostles several things which those Holy Men learn'd by the way of Suggestion There needs no more to put the Business past all dispute but to read the Apostolick writings themselves There it is to be seen that the Apostles were often instructed by all the ways which God made use of to inspire the Prophets with his Oracles I understand from Grotius that according to the Jews this Inspiration was perform'd four ways by Visions in the day time by Dreams in the Night by a Voice from Heaven Solet Deus hominibus voâ—â—tatem suam aut res fuâ—â—â—â— patefacere visis Diâ—â—nis visis sâ—cundum quietem vâ—ce asslatu Giot. in 〈◊〉 Matt. and by the secret suggestion of the Holy Ghost These four Orders of Revelations are to be found in the Apostolic Writings The Apocalypse contains several Visions by Day 't was in the day time that S. Peter had a Vision in the behalf of the Centurion Cornelius The Apostles had also Visions in the Night time Acts 16.9 The Macedonian appeared in the Night That word which said that Old men should dream Dreams was accomplished The Apostles heard Voices from Heaven The Lord said to St. Paul My Grace is sufficient for thee for my strength is made perfect in weakness There are several instances whereby it appears that the Holy Ghost did secretly instruct the Apostles VVhen St. Peter was pondring upon the Vision which he had seen the Spirit told him Behold three men seek thee Arise therefore and get thee down and go with them without doubting for I have sent them 'T is plain that it was not the Spirit of St. Peter which is spoken of in that place Which I add to the end men may not think that by the Spirit is meant a bare disposition of Piety The Question is about a Spirit who had sent three men to St. Peter The same Spirit the same Person admonish'd him to go and meet them Sometimes also the particular inclinations of the Apostles were withstood by the inspiration of this Spirit so true it is that it never signified the natural inclinations of their Piety The thing is of that importance as deserves a Proof and there needs no more for one to be satisfied than to read the sixteenth Chapter of the Acts. After they were come into Mysia Acts 16.7 they assay'd to go into Bithynia but the Spirit suffered them not A greater Force opposes the particular designs of St. Paul and Timothy The Spirit of God suggested often to the Apostles what they had to do and say VVhat St. Paul says to Timothy may be rank'd among the Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit says distinctly and in express terms That in the later times some shall depart from the faith The Apostles as we shall find hereafter wrote some things wherein the Holy Ghost was no otherwise concern'd than by way of Direction but they wrote other things which he suggested expresly to them And such was this his foretelling the Departure which should happen in the latter times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is not enough to have prov'd that the Apostles had Revelations which may not be deny'd without opposing the Scripture All those who desire that Men should believe that they have any Respect for this Sacred Book will agree upon this for a Truth Spinosa himself will acknowledge it He says That 't is beyond all Controversie that the Apostles were Prophets So far we are agreed But if we put the Question a little higher Nemo qui novum Testamentum legit dubitare potest Apostolos Prophetas fuisse l. 1. c. 11. Tract Theoâ—â— and ask how the Apostles have couch'd in writing the Revelations which they had we shall meet with Adversaries M. N. says that we ought to give Credit to those Revelations because it was God who sent them immediately That is certain but if the Apostles have either maliciously or for want of Memory corrupted their Revelations where shall we be then M. N. answers that they were men of Probity and that we ought to rely upon their Sincerity They were men of Probity 't is true but it must be agreed at the same time that it was not an infallible Probity and that it was not impossible but that they might injure the Truth 'T is to
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
Case the Words of Moses have been apply'd to ' em When a Prophet speaketh in the Name of the Lord Deut. 22. if the thing follow not nor come to pass that is the thing which the Lord hath not spoken but the Prophet has spoken it presumptuously thou shalt not be afraid of him 'T is not without Cause that I have alledg'd the Example of the End of the World for that some Authors have drawn from thence an Argument which in my Opinion dishonors the Infallibility of the Apostles They have no way mistaken upon this Subject I do not say that they were acquainted with the last Hour the Son of God himself as he was the Son of Man was ignorant of it Infallibility does not consist in knowing every thing but in saying nothing but what is certainly true So long as we either say nothing or that we affirm nothing touching those things of which we have no Knowledge we cannot be accus'd of Mistake This Infallibility of the Apostles is no way wounded by the Scandal thrown upon 'em in reference to the End of the World A Reproach grounded upon Passages ill-understood the greatest part of which are to be explain'd of the End of the City of Jerusalem according to the Prediction of Jesus Christ or of the End of every Man with whom as to his own particular the World is at an end when he dies This suffices in answer to the Objection which is made against the Apostles under pretence that they believ'd the End of the World was at hand However to strengthen this Objection they quote several of the Ancients that were under this Mistake But what is that to the Apostles if what they uttered concerning the Destruction of Jerusalem were afterwards apply'd by other Doctors to the End of the World The Mistakes of succeeding Ages ought not to reflect upon the Apostles I set apart a Place wherein Grotius and some others pretend that S. Paul has expresly declar'd that the World was to last but a few years his Words are these 1 Thess 4. For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with 'em in the clouds to meet the Lord in the air c. From whence they conclude that S. Paul believ'd that the End of the World was nigh at hand but it is an easie thing to demonstrate that this Interpretation is no way to be made out 1. S. Paul himself declares in express Terms that he was not of that Belief nor can we have a better Interpreter 2 Thess 2.1 Now we beseech ye Brethren by the coming of our Lord Jesus Christ and by our gathering together unto him that ye be not soon shaken in your first sentiments nor be troubled neither upon the credit of any Prophetick Spirit nor by Word nor by Letter as from us that the day of Christ is at hand Now we may see by that Passage whether S. Paul believ'd that the End of the World was at hand He denies it in express Terms he protests that he had no such thought and to render this Protestation more solemn makes use of the Name of the Lord Jesus We beseech you Brethren c. Does he tell the Thessalonians that he was deceived in his first Epistle to them but that being better inform'd he had a mind to disabuse ' em Nothing at all of any such thing but he disowns all Epistles which affirm that the End of the World is at hand Had we nothing more than that Protestation it were sufficient to convince us that S. Paul was never of that Opinion which is imputed to him 2. The Declaration which he makes upon it is accompanied with some Circumstances which present us with a new Demonstration After he had removed from the Minds of the Thessalomans the Error that was crept in among 'em under his Name he marks out the Events which are to forerun the End of the World Let no man says he deceive you by any means Verâ— 3. for that day shall not come except there come a falling away first and that man of sin be reveal'd the son of perdition Which Man of Sin is character'd forth soon after as one affecting Divine Honors and counterfeiting Miracles Grotius will have this to have been accomplish'd while S. Paul liv'd in the person of Caius Caligula and because that was not sufficient to supply all that S. Paul says touching the Man of Sin that Author brings in Simon the Magician to complete his System But to give some plausible Colour to his Conjecture he must have antidated several years the Second Epistle to the Thessalonians which the Learned Men of both Communions have all alike dislik'd Besides this Consideration which is of great moment I add that Grotius goes about to bereave S. Paul of sound Judgment in making him argue thus The last day is a great way off be you assuredly convinc'd of it for it shall not appear till you have seen Caius Caligula and Simon Magus If those Men of Sin were then just ready to break forth into all their Impieties as must be granted according to Grotius's Systeme how could they have any share in S. Paul's Argument whose intention it was to shew that the Day of Judgment was far remote S. Paul had not seen yet all the Events which according to his knowledge were to precede the End of the World Did he not know that Jerusalem was to be destroy'd that the Gentiles should receive the Gospel and that the Jews should recover from their lost Condition These are Truths which are dispersed up and down in S. Paul's Epistles Had he had no other Lights but those of common Sense he would have seen that those Events and Revolutions were not at hand and consequently that the End of the World was not so near before which those Revolutions were to happen 3. In the same Chapter we meet with Expressions which are the Ground of another Argument which is no less strong than the two former I undertake to prove by S. Paul himself that he neither believ'd nor taught that the End of the World was at hand Is it not a certain proof of this same Truth that in the same place where the Apostle denies the End of the World to be at hand he engages the Thessalonians to persevere in the Doctrine that had been taught 'em both by Writing and by Word of Mouth Instead of telling 'em I was deceiv'd in my First Epistle but I have received New Lights about the Time that the World shall come to an End therefore do not believe what I said he speaks quite another Language Therefore Brethren says he stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle Is this the Stile of a Man that recants 4.
The Argument which they would have S. Paul to make by imputing to him about the near Approach of the World drives on so far as to maintain that this Apostle believ'd he should not die Then we which are alive and remain shall be caught up together with them in the Clouds c. To urge home the Literal Signification of these Words they say S. Paul ranks himself in the Number of those who without seeing Death shall be chang'd Now how can it be said that he believ'd himself exempt from Death he who speaks so frequently of his Death in his Epistles He had always Martyrdom before his Eyes In the Acts And now behold says he I go bound in the spirit unto Jerusalem not knowing the things that shall befal me there saving that the Holy Ghost witnesses in every City that Bonds and Afflictions abide me But none of these things move me neither count I my Life dear unto my self so that I might finish my course with joy The same Apostle thus expresses himself to the Philippians So now Christ shall be magnified in my body whether it be by Life or by death Philip. 1.20 For me to live is Christ and to die is gain Could this be the Language of a Man who thought he should not die Since then it appears that S. Paul knew he should die it must be concluded that he never thought himself to be of the Number of those that were personally to be chang'd without tasting Death This is an Argument of S. Jerome upon this Occasion Neque enim fieri potest ut qui ad Timotheum scripserat Egn enim jam delibor tempus resolutionis meae instat 2 Tim 4. put aret se â—in carne perpetuum nunquam esse moriturum pâ—â—esertim cum ad Rom scribens cadem dixerit ad Cor. 2.5 Hieronâ—ad Minor Alexand. exponens illud Apostoli non omnes dormâ—unt 5. Grotius to save S. Paul's Honor or rather his own would fain have what S. Paul says in the First to the Thessalonians to pass for a bare Conjecture and puts it in the number of those It may be 's of which S. Paul makes use when he speaks of some of his Journies 'T is no great wonder to see that an Apostle following the Motion of his Reason or his Desires should hope to undertake those Journies which he did not do In that he tells no Untruth he only speaks things as he thinks so that while he abides and hesitates in a bare expectation under the good pleasure of God there is nothing to be laid to his Charge But what is there in common with these Examples and the Mystery which S. Paul constantly teaches touching the Change of those that shall be alive at the last day Upon this I observe two Distinctions the one as to the Matter the others as to the Manner The Matter is on the one side a human Conjecture in reference to the undertaking of Journies on the other side 't is a Doctrine upon one of the greatest Revolutions in the Gospel We understand well enough that the Holy Ghost was no way oblig'd to hinder the Apostles from proposing their Conjectures in point of Journeys but it is not the same thing with a Doctrine wherein we have reason to expect the infallible Direction of the Holy Ghost The Second Distinction relates to the Manner as to which there only wants a little Attention that they do ill in this place to alledge Conjectures which might escape S. Paul in reference to Journeys only in Thought and in order to which he positively says If the Lord permit First therefore when he discourses of the Change of the Living he treats of it as a Mystery Now what shall the Apostles learn from the Holy Ghost if not Mysteries Behold I tell you a Mystery all shall not sleep but all shall be chang'd This is not said with an Air of Conjecture Behold I tell you a Mystery I would not that you should be ignorant says he to the Thessalonians This is still very affirmative 2. We ought to observe with what great Care S. Paul handles this Mystery We tell you this by the Word of the Lord. Let 'em not say then that this is a Conjecture sprung up in the Mind of S. Paul He declares that he has no share in it but that it is a Revelation of the Lord. If it were not so S. Paul impos'd upon the Thessalonians and there is not that Sincerity in him which M.N. admits in the Apostles The same Author also agrees that what they declar'd to have receiv'd from the Lord was effectually the Product of divine Revelation It was then from that S. Paul receiv'd what he says of the Mystery of the Change at the last day So that Criticisms which they raise upon this Doctrine would fall upon our Lord himself were they built upon any good Foundation After these Five Considerations 't is impossible to impute to S. Paul any Change of Opinion in reference to the near approach of the World's End or that he deny'd in his Second Epistle to the Thessalonians what he had taught 'em in his First upon this Subject But they closely urge the manner of his expressing himself We which are alive and remain shall be caught up together in the Clouds It has manifestly appear'd by what I have already set down that S. Paul did not believe he should abide in this World till that great Revolution he speaks of Why then does he say We which are alive 'T is clear that it signifies no more than They among the faithful who shall be alive at that time Grotius himself quotes divers Examples wherein S. Paul assumes to his own Person what he would say of others and calls this Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consult him upon the Seventh Chapter of the Epistle to the Romans and the Second of the Ephesians Why does he not admit the same Figure in this that S. Paul says in reference to those that shall be alive at the last Day 'T is say they because there is no Occasion for this Figure but when the Dispute is about Vices and Virtues but 't is plain that S. Paul took an occasion to make another use of it and that there is a necessity that his meaning should be so He speaks in several places as a Man fully convinc'd that he should die nevertheless in 1 Cor. 15. he says We shall not all sleep that is to say we shall not all die There is no reconciling him to himself but by saying that it is by a Figure that he puts himself in the number of those that shall not die They who duly consider his manner of speaking of the intimate Union of the Faithful make no wonder to see him attribute to himself the Advantage which the Faithful shall receive at the last day All the Faithful according to the Doctrine of this Apostle make but one glorious Body under one glorious Head
the Prophets never argu'd with men All the Old Testament is full of Proofs to the contrary Was it not by way of reasoning the case that God said to Cain Gen. 4.6.7 Why art thou wroth and why is thy countenance fallen If thou dost well shalt thou not be accepted And if thou dost not well sin lieth at the door And unto thee shall be his desire and thou shalt rule over him Wherefore then is thy Countenance fallen This is certainly a Reasoning the Case if ever there were any such thing the like may be said of these words Gen. 6.3 My Spirit shall not always strive with man for that he also is Flesh yet his days shall be above a hundred and twenty years Let them read the eighteenth Chapter of Genesis where they may see how God argues with Abraham before he went to destroy Sodom After all this are they so bold as to affirm that God never argues with man I think it needless to run over the Prophets to shew that they frequently argue the Case There needs no more than to open the Old Testament to find proofs of this assured truth Know they not how Isaiah begins his Revelations Isai 1.2 Hear O Heavens and give ear O Earth I have nourished and brought up Children but they have rebelled against me 1.3 This way of arguing shews the ingratitude of Israel The Ox knows his Owner and the Ass his masters Crib but Israel doth not know This manner of arguing puts Israel to shame 1.5 Why should ye be stricken any more ye will revolt more and more This way of arguing justifies God he resolves to take no farther care of his People and indeed all the Prophets are full of these Expostulations M. N. professes however to believe that our Saviour Jesus Christ was a Prophet and a Prophet infallible Could any man have ever read the Gospel and seriously maintain that so great a Prophet never argu'd All his Exhortations are full of Arguments which he sometimes grounds upon the Old Testament sometimes upon Natural Notions and sometimes upon Maxims receiv'd among the Jews After this to say that the Prophetic Spirit never argues is either to deprive Christ Jesus of the Honour which they pretend to pay him or else to be ambitious of speaking those things which are altogether repugnant to truth Quite the contrary 't is evident considering the manner how God is used to converse with men that it was his pleasure to use them like rational Creatures and convince them by requiring their Obedience When he produc'd the Light which made all Bodies visible he never disputed the matter but with a commanding Voice Let there be light said He. 'T is not the same thing with the light of Conversion God makes use of Argument in the Creation of that new Light This is the course I might have held in framing my answers had I affirm'd that the Holy Spirit suggested to the Apostles what they wrote But there was no need for me to enter into a discussion for me who assert that the Apostles were commonly no otherwise inspir'd than by the way of Direction Their Reason acted under the infallible Guidance of the Holy Ghost From thence it is apparent after what manner we ought to answer to what is objected concerning the dubious expressions which the Apostles make use of For this is one of those Objections which M. N. alledges to refute the Inspiration of the Sacred Writings of the New Testament The Evangelists says he Sentiments p. 2 6. when they mention a certain time never determine it exactly because they knew it not so precisely that they could fix the number of the Days and Months We find in several places about a certain Time or about such a Number What is concluded from thence That the History was not dictated immediately by the Holy Ghost who knew exactly the Number and Time that was in question This is true and therefore I do not affirm that the Holy Ghost immediately dictated the Apostolic History like an Author from whose lips an Amanuensis writes whatever he dictates According to that Principle which I have laid down the Sacred History was written under the Direction of the Holy Ghost which was no hindrance but that the Apostles might speak after their usual manner He did not acquaint them with all that he knew There is one Objection rais'd against the Inspiration of the Sacred Writers that they often stumble into Contradictions But this is more than they can ever prove It may be easily shewn that the one relates some Circumstances which the other omits But this is only Variety no Contradiction In Contradiction one of the two extreams must be false which is a miscarriage that never befel any of the Apostles But in Variety there is not so much as the shadow of an untruth If two men relate the same story the one may forget some Circumstance which may be recited by the other and yet neither the one nor the other be guilty of Falshood Without question Varieties of this nature are to be found in the Gospels If they will maintain that there are any real Contradictions in them that is what it behoves them to prove But I have already made it out in my Animadversions upon the History of Judas that there is no solid ground for the most seeming Contradictions that are to be found in the Gospels M. N. insists upon this that God has permitted different readings in various parts of the Scripture and they from thence alledge that Providence would have been more careful of the words had they been inspir'd But do they not know that the Prophets also have their various Readings notwithstanding all the Nicety and diligent care of the Synagogue If there be any thing which proceeded from the Mouth of God it is his own Name Nevertheless 't is well known that the true manner of pronouncing it is quite lost I know not what Opinion M. N. has of the Terms which Jesus Christ makes use of in his Exhortations though they were inspiâ—'d no body will deny that some of them were lost and that those which are lest are exposed to the variety of Reading By which it evidently appears that what is objected in reference to the Variety of Readings no way prejudices the first inspiration of the Sacred Writings Nor can we find how they should be prejudic'd in the least by saying that God permitted the words of the Apostles made use of under the direction of the Holy Ghost in process of time to suffer some slight alteration through the presumption or carelesness of the Transcribers This is no hindrance but that the Apostles might be Infallible according to the Promise which Jesus Christ had made them their mistakes would otherwise be a disgrace to the Holy Ghost who took upon him to guide them in the Functions of their Apostleship Lastly 't is observed that St. Paul makes a distinction between his own thought and the express direction of Jesus Christ Thus when he speaks of the indissoluble Tie of Marriage in general 1 Cor. 7.10 But for those that are marry'd I command yet not I but the Lord. But when the Question is about a particular Fact upon which he gives his Opinion according to the wisdom which God had infus'd into him he makes use of this Expression But to the rest speak I not the Lord. Whence they conclude that many times S. Paul speaks as a wise Man and that all his words are not to be look'd upon as the words of the Lord. There needs no more than to answer in one word that S. Paul distinguishes between the directions which our Lord Jesus Christ gave when he was upon Earth and those which he gave by the Ministry of his Apostles Jesus Christ declared Marriage to be a Tie not to be dissolv'd as is apparent in the Gospel Afterwards upon a particular case among the Corinthians Saint Paul gives his Opinion this was the foundation of these expressions I command yet not I but the Lord. This Distinction perfectly agrees with the System which I have made out It supposes that the Apostles frequently spoke argu'd advis'd exhorted according to their own Prudence but under the infallible Direction of the Holy Ghost Thence it comes to pass that S. Paul after he has decided several Cases in the Chapter whence the Objection is taken declares that it was by the Spirit of God that he made those Revelations And I think also that I have the Spirit of God I do not believe that I have omitted any material Objection but if there be any that slipped out it will be an easie matter to resolve it when once the Reader becomes never so little the Master of that Principle which I think I have very clearly made out THE END