they also discern some glimmerings of Light some Prophetic Flights Were it not for that they are to be look'd upon as no other than little Books of Devotion or as short Commentaries upon the Gospel in the Composition of which the Holy Ghost never in any manner of way concern'd himself When men are arriv'd at such a Point as to put aside the Inspiration of the Holy Ghost S. James S. Peter S. John and S. Jude must be look'd upon as Doctors that only explain Religion as well as they can they must be only simple Artists who without Education or Learning took all their Instruction from their Piety after they had run through a slender Course in Theology with Jesus Christ As for S. Paul who had something a better Education than the rest they will say he had this disadvantage that he was not an Eye-witness as they were of the Principal matters of Fact in the Gospel and that what he learnt from Revelation could not be so evident as if like his Companions he had seen and felt It will be said that at most he understood but as much as they did and that he ought not to be believ'd but in such Parts where he confirms the History of the Gospel Therefore in regard S. Paul does not pretend to the Office of an Historian he is not to be credited but in some few Places His Principal Character is that of a Doctor who explains and argues Upon those occasions that is to say quite throughout all his Epistles it shall be lawful to appeal from S. Paul to the Tribunal of Human Logic Since that Apostle is to be look'd upon as no other than a person of good ability to hold an Argument seeing he was no way inspir'd If such a System should get footing in the World what would remain of Inspir'd among Christians Very little for by that means they take from us three fourth parts of the New Testament There would no longer be one Book of it inspir'd it might indeed contain something inspir'd but it would be no more inspir'd in the composition of it than any other Book wherein an ordinary Author should have inserted Doctrines which Heaven had formerly reveal'd For as those inserted Doctrines would not make the Book to be inspir'd so neither would some Oracles scatter'd here and there in the New Testament appropriate Inspiration to that Book From whence I conclude that when the Primitive and the New Christians profess'd to believe that the Sacred Books of the New Testament were inspir'd they never pretended barely to say that the Apostles knew by Inspiration certain things which they had inserted therein but that it was their Opinion that the Book it self or to explain my self more clearly the Composition of the Book was the work of the Holy Ghost This is a Reflection which I desire the Reader to remember when I come to discourse of the Inspiration of the Sacred Books in General In that sence that M. N. would have us conceive what the New Testament is it contains many human things about which it is lawful to dispute whenever S. Paul or any other Apostle shall hold any Argument which is not conformable to M. N's Principles He shall answer This is no more than the Argument of a mere man let us see whether his Argument agrees with Aristotles Logic If the Apostle has not follow'd the Rules of Consequences we may imagine that we have no reason to hearken to him He 's an Apostle that 's no matter when an Apostle wanders out of the way I am not bound to follow him St. Paul applies to Jesus Christ several Prophecies which the Holy Ghost appropriates to God in the Old Testament And from thence a very strong Argument is drawn to prove the Divinity of Jesus Christ See the Racov. Cat. p. 47. If to two Interpretations of a very difficult place we add a third The Socinians judge it a very hard matter to answer some parts of the first Chapter of the Epistle to the Hebrews Henceforward there will be no longer any difficulty about any of all those Oracles if M. N. may be believed There needs no more than to say that St. Paul understood not the Oracles of the Old Testament and therefore it shall be lawful to examine that Apostle by the Rules of Grammar and Logic The Socinians are extremely obliged to M. N. for helping them to a way to rid themselves of all their perplexing Doubts Vozog Prolegom in N. T. c. 4. Wherefore the Authority of these Books is as great as that of God himself So that when we read this Sacred Volume or hear it read we ought to think that we hear God himself speaking from Heaven Id. in c. 1. Matth. v. 22. For though all the holy Scripture be inspir'd by God and that all the sacred Writers were as it were the Amanuenses of the Holy Ghost Vid. ibid. Prolegom in N. T. c 4. toward the end and in 2. Matth. v. 6. if they are hardy enough to adopt him Several among them have testified a great respect for the Scripture at the same time that they dishonour it by wrested Interpretations they profess however to believe that it is the Work of God that it is inspir'd in all the parts of it that it contains no Contradiction and that there is no receding from this Principle without endangering the Christian Religion Now while they hold such Maxims as these it is impossible but that the Socinians must meet with great difficulties in the Scripture But if they embrace M. N's Opinion they will find a large Fountain of ready Answers and in truth it may be said that there are no Errors which may not be upheld by this new Method Though it should be said that this new Method tends to annihilate the Use of the New Testament and to bring men back to natural Reason as the only Light which they ought to follow in Religion it seems to me that they would say no more than what is just and right 'T is true M. N.'s Method does not speak altogether so plainly but it aims that way That Author to make use of a Comparison which a great Writer furnishes me withal Hooker Eccles Pol. is like a sort of people who never leave whetting a Knife till they have worn it to nothing They cannot be content to clean off the Rust that sticks to it and restoring the blade to the natural Brightness that first adorn'd it Let us keep the middle way without bringing back the Abuses with which men at other times had loaded Religion Let us leave it a Body to the end it may prove a support to our Souls It may be seen by what I have said of what Consequence it is to oppose the Career of M. N's System and more and more to confirm and settle Christians in their persuasion that the Books of the New Testament were inspir'd This is that which I pretend to make out clearly
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
quens Secure enim noverant illarum sensum Prophetae spiritus discipuâ—i Cl. Alex. Strom. l. 1.292 The Spirit of God says he spoke occultly to the Prophets and Apostles and those Holy Men were the Disciples of the Spirit In another place the same Author assures us that the Authority of the Scripture distinctly and clearly makes out the Holy Spirit Qui divinis ergo credidit Scripturis firmum habens judicium cui contradicâ— nequit demonstraticnem ejus qui Scripturas dedit vocem accipit Id. l. 2. p. 362. and that they who have that Authority have a Demonstration from the Spirit that the Scriptures proceed from an Omnipotent Authority and that it was meant of the whole Scripture of the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. l. 4. p. 475. what the Psalmist speaks when he said Apertè itaque de tota Soriptura nostra in Psalmis scriptum est audite Populus meus Legem meam Ibid. Strom. l. 5. p. 557. My people hear my Law In this Sense Tertullian calls the Scripture the Voice of God by which it may be seen what Opinion that Author had of the Scripture He attributes it in several other Passages to the Spirit of God I shall chuse out some of ' em In his Treatise of Prescriptions he cites the Words where S. Paul ad monishes the Colossians not to suffer themselves to be seduced by Human Traditions and adds this Expression Praeter Providentiam Spiritus Sancti visibly intimating thereby that it was the Holy Ghost who had set down the Measures of our Faith in the Scriptures It is more express in other parts disputing against Hermogenes It was the Holy Spirit says he Atque adeo Spiritus Sanctus hane Scripturae sunt rationem constituit Si tantam curam instructionis nostrae resumpsit Spiritus Sanctus Adoro Scripturae plenitudinem Ter. adv Hermog c. 22. that methodiz'd the Scripture in that Form as we now behold it That the Holy Spirit took care of our Instruction in the Holy Scripture and after that glorifies the Author of that Sacred Book with an Expression that would be profane were it made use of in Applause of any other Book I adore says he the Fulness of the Scripture Thus it is that we find Tertullian speaking of the Scripture in general tho the Subject of his Discourse was only Genesis where he treats of the Creation of the Matter the Eternity of which Hermogenes asserted But here is something yet more positive If you ask Tertullian who it is that speaks in the first Epistle to the Thessalonians he will answer Et ideo Majestas Spiritus Sancti perspicax ejusmodi sensunm in ipsa ad Thessalonicenses Epistolas suggerit De Resur Carnis c. 24. 'T is the Majesty of the Holy Ghost When the same Author discourses of the Rules that S. Paul gives the Bishops after what manner to carry themselves The Holy Ghost says he foresaw that some would say Prospiciebat Spiritus Sanctus dicturos quosdam omnia licent Episcopis Tert. de Monog c. 12. That it was lawful for the Bishops to do what they pleas'd By which it appears that Tertullian believ'd those Rules to be deriv'd from the Holy Spirit who deem'd 'em to be necessary Origen has explain'd himself in so many Places upon the Inspiration of the whole Scripture that I should have contented my self with only naming him if M. N. had not borrow'd the Authority of that ancient Doctor in saying That be did not acknowledge a continu'd Inspiration Sent. p. 262. The Author applies to Origen what he had said of S. Jerome by the Impulse of which the Apostles were constantly and stedfastly mov'd to write what they wrote But I need no more to shew the true Senâ—â—ments of Origen than to make choice of some parts of the Philocalia which is a Peice that S. Basil and S. Gregory Nazianzen compos'd out of Passages which they took out of Origen Persuasum habent sacros libros non hominum esse Commentarios sed ex Sancti Spiritus afflatu voluntate Dei per Jesum Christum Parentis universcrum descriptis Philoc. c. 1. ex lib. 4. De principiis He says That the Christians were convinced that the Sacred Books were not Human Commentaries but that they were inspir'd by the Holy Spirit He had also said a little before Postquam in discursu divinitus inspiratas esse Scripturas Sacras probavimus Idem ibid. that he had prov'd that the Scriptures were divinely inspired In the same Chapter we find that Origen affirms that the Prophets and Apostles were illuminated by the same Spirit while they compos'd the Scriptures Ac principio demonstrandum est spiritui Divinae Providentiae per verbum quod in principio erat apud Deum Ministros veritatis Prophetas Apostolos illuminanti c. Id. p. 11. Nor has Origen only explain'd himself upon the Inspiration of the Sacred Books in general but he takes 'em separately Vnius ejusdem Dei Spiritus idem in Evangeliis Apostolorum scriptis fecit Id. ib. p. 12. and has explain'd himself so clearly that it is not to be conceiv'd how M. N. could cite in favour of his Opinion an Author which has condemn'd it in express Terms In the Chapter already quoted he shews that the Obscurity of some Words which are to be found in Scripture no way prejudices the Divinity of it To that purpose he makes use of a Comparison drawn from Providence of which there is no manner of Question made tho there be several Occasions wherein the Conduct of it may seem to be obscure So neither is any thing abstracted from the Divinity of the Scripture diffus'd through every part of it because that in every particular word our Imbecility cannot reach the hidden Splendour of the Doctrine that lies latent in an ordinary and seemingly contemptible Phrase for we have that Treasure in Earthern Vessels to the end the Exuberance and Excellency of the Power of God might shine forth Origen expressed himself so vehemently that he declares that the smallest Letter of the Scripture was placed there by the Divine Wisdom and that for that Reason it was perhaps that our Lord and Saviour said that the least Iota of it should not pass away Exquisitissima cura studio Spiritus Sanctus per Ministros Verbi illa subjecit ne unquam nos latere posset ratio secundum quam Divina Sapientia omnem Scripturam Divinitus datam vel ad usque unam Literulam attigit propterea forsan servator Iota inquit unum vel Apex unus c. After this Origen shews that as the Care of God appear'd in the smallest Insects and the Seeds of the smallest Plants in like manner we ought to believe that the Holy Ghost has dispers'd the Traces of his Wisdom in every Letter of the Scripture I do not believe that M. N. could have cited an Author less favourable
an assistance I cannot repose upon Commentators who setting aside the Succour of the Holy Ghost were less learned and of less Abilities than many Doctors at this day Moreover had the Apostles always distinguish'd what they knew by Revelation from what they spoke of their own Heads there would be less difficulty in the thing but they present us almost all the whole Bulk in a Mixture where it is a hard matter to discern what is Divine from what is not My Conscience cannot be satisfied with this Method I am always in doubt whether I ought to argue after the Apostles or whether I ought to appeal from their Decisions to my own Reason I can never be able to stop the Progress of Error if after I have found a Passage which utterly and clearly destroys it it shall be reply'd upon me this comes from the Apostle not from God and thus there will be never any thing of Certainty But most assuredly God has not made Choice of a Means that authorises our Doubts for a Rule of our Faith Of Necessity therefore all the Parts of Scripture must be divinely inspir'd to the end the Scripture may render the Man of God accomplish'd in all good Works CHAP. IX Wherein the Inspiration of the Sacred Books of the New Testament is demonstrated by the manner of their Composition It is a difficult Thing to conceive that the Sacred Books of the New Testament should be inspir'd by the Holy Ghost and yet that there should appear no Footsteps in it of that Inspiration and this is that which I design to examine I do not pretend by any means to prove that every Page or every Line of the Holy Scripture carries imprinted in it a sensible Character of the Splendor of the Holy Ghost that inspir'd it Take the best Book if you pull it to pieces you lessen the Value of it 'T is only esteemed for the happy Assemblage of Words and Things of which it is compos'd After you have destroy'd the Proportion and the Symmetry you will no longer find what caus'd it to be admir'd Let the whole Scripture be but duly consider'd and it will be found to be a Work worthy of Heaven There are some Peices of it without question which being considered apart cease not however to deserve our Admiration But there are others which being remov'd out of their proper place will appear very common Let us look upon the Scripture in that Point of Perfection as the Holy Ghost represents it to us and we must needs acknowledge it to be his Work It were to be wish'd some will say that the Holy Ghost had manifested himself more distinctly in the Writings of the New Testament How would ye that the Holy Ghost should not have spoken the Language of Men I confess indeed that he might have spoken the Language of the Third Heaven but it would not have been intelligible to us who are not there as yet Since he spoke to Men to the end they might understand him 't was necessary he should conform his Style to human Apprehension He was oblig'd to take upon him our Manners our Words our Shape and our Air to convert us To that purpose he made choice of Men made as we are after they were sufficiently instructed in what they had to say to us and he was to guide their Pens for fear they should make any false step Had the Holy Ghost either sent an Angel or form'd a Voice in the Air to settle the Doctrine of Heaven such means had appear'd more extraordinary but they were not fit for Instruction It was the Wisdom of God to prefer Useful before Miraculous The only Difficulty is to know which way to find out that they who wrote like other Men were guided by the Holy Ghost There are two Ways whereby to attain to this Knowledge the One is the Attestation of the Apostles strengthened by the Proofs which they have given of their Sincerity and by the Miracles by which they made it appear that they were Men who were sent from God The other Way is to search into the Composition it self of the Sacred Books for Proofs of their Inspiration As to the first way 't is not our Intention at present to call it in question As to the Second I shall conclude in a few Words 'T is a strange thing to consider the various Oppositions of human Wit This Book wherein some behold the Finger of God by others is look'd upon as a Piece of human Workmanship Let us impartially examine the Matter The profane must acknowledge that they are prepossessed in their Judgments which they make of the Scripture for when they read another Peice that is but a little study'd according to the Rules of Art they are charm'd with it they cry 't is all divine they affirm that there is nothing great without Inspiration Nihil magnum sine afflatu divino But when they come to the Scripture they are quite of another Opinion they despise what they would have admir'd in another Book Nevertheless it has so happen'd that upon some Occasions the Force of Truth has extorted several Approbations in favour of Moses the Prophets and S. Paul The World has found that there was something extraordinary in those great Men. But if we would but search into the Original of the Scripture without prepossession we should soon confess that it is a Work of Heaven This does not appear perhaps upon the first Reading Read it again and the more you read that Book the less you will be weary of reading it nay it will appear more lovely the last time than the first Had I to do with Christians only that with delight have read over and over again the New Testament I would refer 'em to their own Experience and ask 'em whether their Hearts ever found that Satisfaction in any other Book which they found in this But it behoves us to speak something which may be more generally satisfactory Was ever known a Doctrine more sublime or Instructions of a purer Extraction 'T is true that there are in the World certain People who have so disguis'd this Doctrine as to make it appear low and mean Now I consider it such as it is in it self in this Prospect I dare say that Men never saw any Book so much worthy of their Admiration This Argument is not proper but for persons that have absolutely declared themselves against the Christian Religion M. N. will say that the Question whether it be inspired or no is not the Subject of the Dispute He grants that Jesus Christ was divinely inspir'd and in regard it was by him that his Evangelists and Apostles were instructed 't is clear that the Religion which they preach'd bears the Character of its first Author I must confess that the Question between M. N. and my self chiefly concerns the Manner how they publish'd those Truths which they learn'd from the Lord. Our Author believes that in that respect they
were left to their own Judgment and that there is no necessity of admitting the Assistance of the Holy Ghost into the Composition of their Writings On the other side I pretend to make it out in the Series of this Discourse that without that assistance the Scripture is of little use Now as the Argument upon which I insist in this Chapter is drawn from a serious Inspection into the Sacred Books I assert that if they be well considered it will appear that their Composition is not purely human I shall not prove this Proposition by heaping together the noble Passages that are to be found from time to time in the Writings of the Apostles I only ask who these new Authors were that spake so worthily of the Religion which they preach We find among 'em Galileans that is to say home-bred ignorant People born in a Country where there was nothing of Politeness we find 'em to be Fishermen that is to say People by their Profession rude and unpolish'd By them let us judge of the rest since 't is agreed that if any one of the Apostles were inspir'd in Writing the Question is decided Where was it then that these Authors learn'd to write well Let us grant that their Writings are not so fine as the Books which the World esteems The Authors of those Books had the Help both of Study and Art which is all human But where was it that the Sacred Authors learn'd their Manner of Writing We find that the Question is not whether the Writings of the Apostles are more eloquent than those which the World admires Suppose an Equality as to that matter that 's nothing to my purpose the Business is to know where the Apostles learn'd their Manner of writing those things which they deliver Upon the Day of the Pentecost they spoke new Languages that other Men spoke But the Miracle was this that the Apostles spake Languages which they had never learn'd before Some will say tho to little purpose where was the Miracle seeing that others spoke as well as they 'T is true indeed the Apostles write as other Men but here is the Difference not to be contested that the Apostles had never learn'd to write and I think this may pass for a good proof of the Inspiration of the New Testament CHAP. X. Wherein the Inspiration of the Books of the New Testament is made out from the Nature of the Covenant of which they are the Writings IT appears by inspecting into these Books that they belong to a Covenant which God has manifested with much more Advantage than the Old Testament The Author of the Epistle to the Hebrews says that Jesus Christ was the Mediator of a better Covenant This Covenant is better in divers Respects It is not to be contested but that it is better in respect of Light and Certainty I understand from the Writings of the New Testament that the Old one presented nothing but Types and Shadows S. John opposes Truth to the Law in point of Evidence The Law says he John 1.17 was given by Moses but Grace and Truth came by Jesus Christ S. Paul insists upon the same Opposition in his Second Epistle to the Corinthians But if the Gospel be hid says he 2 Cor. 4.3 6. it is hid to those that perish And he gives this Reason for it For God says he who commanded the Light to shine out of darkness hath shin'd in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ These Expressions are very clear and make out as evidently as it is possible the Inspiration of S. Paul It is necessary to bear it in remembrance but I insist at present only upon the Advantage of the New Covenant which is to be more full of Light and Clearness than the former This being granted I consider the Degrees of Light that enlighten'd the Old Covenant I find that the Prophets who were inspir'd by the Holy Ghost instructed the Ages they liv'd in but they also transmitted that Inspiration to the succeeding Ages by their Writings which were consulted with as much Religion as they would have consulted their Authors had they been alive Those Sacred Monuments were read as they would have hearken'd to the Prophets themselves The Mouth of God spake still in their Writings The Nation of the Jews was of this Opinion except as it is commonly thought a Handful of Sadducees who the better to defend their Errors entrench'd themselves in the Pentateuch However this does not hinder Josephus from saying in general Answer to Apâ—â—â— c. 2. Moreover there can be nothing more certain than the Writings authoriz'd among us in regard they are not liable to any Contrariety in regard there is nothing approv'd but what the Prophets wrote several Ages since according to the Purity of Truth by the Inspiration and by the Impulse of the Spirit of God Neither do we trouble our selves with infinite Numbers of Books that contradict one another as having no more than Twenty two c. And a little after We have so profound a Respect for these Books that never any Body was so hardy as to undertake either to add or diminish or alter the least Tittle We look upon 'em as Divine we call 'em so we profess to observe 'em inviolably and joyfully to lay down our Lives if there be occasion in defence of ' em Nothing can more clearly express the high Opinion which the Jewish Church had of the Sacred Books that compose the Old Testament And Josephus is more to be believ'd upon this Subject than a modern Author who tell us that the Prophets had no other Assistance of the Holy Ghost than a pious Disposition which made 'em write like persons of Sincerity but without any Prerogative of Infallibility But this was not Josephus's Opinion this was not the Belief of the Jewish Church this was not the Judgment of S. Peter who declares that Holy Men of God spake as they were moved by the Holy Ghost Nor is there any father doubt to be made of it after the Decision of St. Paul The whole Scripture is divinely inspir'd and profitable for Instruction I shall not make any stop at the nice Cavil of Grotius who would make S. Paul to say The whole Scripture which is divinely inspired is profitable c. The Answer of Theophilact is sufficient They are to know says he that the Apostle said thou hast been bred up from thy Infancy in the Holy Scriptures He says All Scripture what Scripture does he mean The same of which he said that it was Sacred It was in truth in all the parts of Scripture that Timothy had been instructed from his Infancy St. Paul therefore exhorting him to persevere in the things which he had learn'd would not have argu'd rightly if when he urg'd it as a motive for his perseverance that all Scripture was inspir'd he had not spoke of the whole Book which
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
they were called those things enter'd into the Composition of the Sacred Books under the immediate Direction of the Holy Ghost Natural Ideas common Ideas Ideas of their Profession all these became serviceable as well as the Ideas of Religion The share which we believe the Holy Ghost had in the writing of those things is 1. That he was the Primum Mobile of that Composition 't was he that set the Apostles at work whether it were in furnishing 'em with Occasions and Subjects to write upon or whether it were by secretly stirring 'em up to write I may say he put the Pen in their Hands 2. He presided in the Choice of the Matter which was to be put into the Work not suffering the Apostles to write any thing but what was true and to the purpose This is an Inspiration of Direction nor does there need any more to be said as to the Truths which they had heard and seen We shall see hereafter what sort of Infallibility arises from this Direction CHAP. IV. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to the Progress which the Apostles might be able to make in reasoning upon the Truths suggested by the Holy Ghost and upon those which they had learn'd by the way of Sense THere are in the Writings of the Apostles several things which appear to proceed from their own Brains and which are as it were the Additions of their Reason This appears both in respect to the Oracles which the Holy Ghost suggested to 'em and in respect of those things which they had learn'd by Hearing and Seeing 'T is known to be the usual Custom of the Apostles to accompany the Truths which the Spirit suggested to 'em with certain Reflections For instance S. Peter joyning the Vision of the Sheet to the Vision that was seen by Cornelius Of a truth says he now I perceive that God is no respecter of persons c. S. Paul after he had declared what the Spirit had said in express Terms 1 Tim. 4.1 touching such as should depart from the Faith makes a short Discourse upon it S. Peter understanding by Revelation the near approach of his Death concludes from thence that it behov'd him to be a good Husband of his Time and to inculcate the Truths of the Gospel into the Hearts of the Christians in such sort that they might survive him 2 Pet. 1.12 13 14. Wherefore says he I will not be negligent to put you all in remembrance of these things tho ye know them and be establish'd in the present Truth Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance knowing that shortly I must put off this Tabernacle even as our Lord Jesus Christ hath shewed me When thus they reason'd upon the Oracles the Apostles had no need of being inspired to take the Word in a Sense of Suggestion Their Reason fortified and guided by the Holy Ghost whose Instruments they were was sufficient for 'em to find out in the revealed Propositions the Conclusions that were included in ' em Natural Logick would have served the Turn here we have no recourse to the Holy Ghost but to warrant the Infallibility of the Reflection of the Apostles The ancient Oracles that were clear needed no more than the ordinary Direction of the Holy Ghost to be well understood and to be the Foundation of Reflections and Exhortations But it is plain that for the apprehending certain Oracles which the Apostles apply to Christ or to Matters of the Gospel they stood in need of an extraordinary Assistance which was a sort of Suggestion 'T is not enough to say that many times the Apostles understood the Sense of Oracles by some Tradition which it may be was preserved ever since the time of the Prophets There will still remain some places of the Old Testament in reference to which we must needs say that the Apostles had an extraordinary Inspiration Such for Instance is that which allegorizes upon Mount Sina and Agar Such is also that which we find in another place touching Melchisedech Gal. 4. And such are several Oracles apply'd to Jesus Christ The Holy Ghost discovered upon those Occasions what we could never have understood by the usual Keys of Scripture The same Spirit which had inspired the ancient Prophets inspired the Apostles to make 'em understand what was said by the Prophets He perfectly understood his own Oracles and all the Grammatical Cavils that can be opposed against the Explications which the Apostles make of the Old Testament will never be able to carry it from the Decision of the Men of God The Prophets have been always look'd upon as the Interpreters of Moses but as infallible Interpreters their Interpretations passed for new Oracles from whence there was no Appeal In a word the Prophets are the best Commentators upon the Prophets because they spoke by the same Spirit Let us apply this to the Apostles who are also according to the Confession of Spinosa the Prophets of the New Testament They have explain'd the Old One 'T is by them that the Holy Ghost unfolds the Oracles which he had formerly inspired Curcellaeus himself with all the Liberty which he takes cannot forbear to attribute to the Inspiration of the Holy Ghost the Explananation which the Apostles make of the ancient Oracles Forsan etiam ad munus eorum attinebat Prophetias veteris Testamenti explicare de quibus Petrus dicit Ep. 2. c. 1. v. 20. Eas non fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu privatae Explicatioms quia eodem spiritus afflatu à quo fuerunt primum profectae opus est ad eorum Arcana enucleanda Curcell Tract Eccl. c. 8. sect 10. I pass to the Evangelic Matters of Fact of which the Apostles were inform'd after our Lord Jesus Christ had call'd ' em For three or four years together they receiv'd his Lessons and saw his Miracles After what manner is it that the Apostles have set down in writing what they learn'd during all that time Many times they have enlarg'd their Subject they have reason'd the Case they have explain'd This was done naturally under the Direction of the Holy Ghost as I have already made out But there was something more for if things had been barely presented to their Memory there would have been some which would have been enigmatical to the Apostles as they were when they receiv'd 'em from the first Hand We know that at that time they understood not several Parables and how long was S. Peter before he understood the Calling of the Gentiles 'T was requisite the Holy Ghost should make use of Visions to instruct that Apostle 'T is true the Explanation was not always made by Visions for the Holy Ghost had other ways to remove their Prejudices He opened the Understanding of his Ministers to the end they might the better apprehend the Scriptures After
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
misinform'd Author and not very charitable neither with his unprofitable pains This M. N. ought to have consider'd before he told the World to give some Colour to his Memoir 'T is in the first place believed Sentiments p. 232. that the Things themselves were infus'd by Inspiration into the Sacred Historians and then the Terms wherein they were express'd In short That the Sacred History was dictated word for word by the Holy Ghost and that the Authors whose Names are affixed to it were the Secretaries of God who wrote as be dictated to them This is that which M. N. calls in several places the vulgar Opinion What means he by Vulgar Is it among the People You shall hardly meet with one of a thousand that ever thought of this Doctrine Is it among the Learned Then he ought to have prov'd it by good Citations Number of Quotations commonly spoiles a Book But when it is a man's Business to prove a matter of Fact which serves for a Foundation to a Book and that this matter of Fact becomes a matter of Controversie the want of Quotations is in my Opinion very Essential At least M. N. ought to have repair'd this defect in the Defence of his Memoir But since he has not done it we have great reason to believe he could not do it All that he says is this That after the death of Grotius there appear'd a third Answer of Rivet wherein he endeavoured to defend the Common Opinion against his Illustrious Antagonist 't is clearly to be seen by the manner of his Answer that he believ'd that the Holy Ghost dictated the Scripture word for word and we know that it is the most common Opinion among the Protestants who every moment call the Sacred Writers the Amanuenses of the Holy Ghost I read that part of Rivet's Piece but could not there find it out that this was his Opinion and I deny it to be the Common Opinion of our Divines It was not the Opinion of Burman the Famous Professor of Utrecht He asserts that the Sacred Writers wrote by the inspiration of the Holy Ghost whose Instruments in a manner they were These words seem'd to favour M. N's Pretension But let us consider what Burman meant by Inspiration and by that means we may be able to explain several Expressions which are to be found in our Authors That Author seems to suppose that the Sacred Writers were but the Instruments by which the Holy Ghost wrote word for word whatever they left us However that is done continues the same Author with some variety in some things which they were taught of God they were but bare Amanuenses In others they wrote like Historians according to the wisdom that was given them Quod tamen factum cum aliqua varietate Quaedam enim à Deo audita aut revelata mero Amanuensium ministerio scripserunt Quaedam etiam historicè tum narrando tum docendo commentati sunt secundam saptentiam fibi aatam 2 Pet. 3. Nonnulla etiam ipsi dictarunt tanquam ministâ—â— fideles prudentes in domo Dei juxta accepta spiritus sanâ—â—â— Dona. Burman de vers div script divinit sect 23. They dictated themselves some things as faithful and prudent Stewards in the House of God according to the Measure of Gifts which they had receiv'd Monsieur Witsius a learned Prosessor in the same University teaches the same Doctrine Some of the Apostles Fuerunt quidem Apostoli Instrument a spiritus sancti sed raâ—â—â—nalia suo enim intellectu judicio sermone utebantur Ita tamen ut in corum omnium usu diriger entur à spiritu sancto Qui non adimebat ratiocinandi facultatem quam natura concesserat sed eam Coelesti lumine collustratam circa ponderosam hanc quastionem meditationibus suis occupatam arcana sua virtute ita in judicando gubernabat ut quod ipsis videbatur revera dictamen spiritus sancti esser l. 1. c. 22. sect 19. says he were the Instruments of the Holy Ghost but Instruments endued with Reason who made use of their own Understanding their Judgment and their own Language yet so that notwithstanding all this they were directed by the Holy Ghost He did not take from them their natural Faculty of reasoning but after be had enlighten'd it with Celestial Illumination he directed and govern'd it by his secret vertue that the Result of their Meditations might be the Voice of God Here is no such thing as Teaching that the Holy Ghost dictated word for word to speak properly all those things which were written by the Apostles Were these two Professors ever Censur'd for having departed from the Common Belief Not to heap up Quotations I shall only observe two things which will supply their number the one is that M. Capel a famous Professor at Saumur and some other Protestant Divines were somewhat enclined to believe that the Apostles might be deceived in some small Circumstances of matters of Fact which they relate as in Numbers and Names c. I hope to shew in the following Chapters that it is not at all necessary to grant that for the reconciling of certain places which give some Colour to this Belief The only thing which I have here to observe is this that neither M. Capel nor those other Divines who are so pliable to favour the pretended Defects of the Apostles memory did ever believe that the Holy Ghost dictated to them the whole word for word For he that could believe that could never question the Infallibility of every Syllable The other Observation which I make is this that the Common Belief of the Protestant Divines is that the Apostles made use of their Reason their Memory and a Language which savoured much of their Education and their natural Genius Let us conclude from thence that the common Opinion is not that the Apostles when they wrote were under a perpetual Enthusiasm and that they only supplied the Holy Ghost with their Pens while he dictated to them word for word whatever they wrote To put an end to this Observation I may say that I have consulted upon this Point several Divines both English and French and yet could never meet with one that was of this Opinion which M. N. calls the Common Opinion I must confess that because hitherto none of our Divines has yet dressed up any System upon this Subject but onely that several have spoken of it by the by many expressions have escap'd them of which an ill use might be made to make the World believe that their Opinion is exactly the same which M. N. ascribes to them According to their Language the Sacred Writers are the Secretaries of the Holy Ghost he inspires them whatever they write But these Expressions and all those of the like nature may subsist without supposing such an Inspiration as is attributed to us I shall make out hereafter It 's enough for this place to say that all those Expressions
this Subject He seems indeed says he Sentiments p. 261. to disapprove this Sentiment in another place But 't is his Custom to accommodate himself to the Common Opinion yet not to omit the producing his own The testimony therefore of a man that contradicts himself ought to be of no great weight it may be here observ'd Vid. l. 3. in cap. 2 Matt. v. 6. Putant Evangelistas Apâ—stâ—â—â—s in Adegandis locis â—â—t Testam noununquam â—â—ivâ—â—ne â—el insirâ—â—â—â—â— memoriae lapses esse qâ—ae seâ—â—â—ntiae Hyeronimo quaâ—â—â—â—â— immerito adscriâ—â—◠〈◊〉 sâ—â—et Hoc quippe 〈…〉 â—â—â—atteretur actum 〈…〉 totius scriâ—â—â—â— that M. N. goes farther than the Socinians Wolsog Which I have cited already justifies Saint Jerome and at the same time declares that the Opinion which some lay to his Charge concerning defect of Memory in the Apostles utterly annihilates the Authority of the Scripture As for Erasmus I have very near the same thing to say of him that M. N. asserts in reference to S. Jerome and what S. Jerome says of himself that he frequently reported the Opinions of other men and not his own in his Commentaries In like manner might not Erasmus when he confesses that the Apostles might be deceived for want of Memory in things of slight importance speak as he had heard and not according to his own judgment For he acknowledges himself that he followed that very same way of Commenting upon Scripture For says he Cum viderem eam esse libertatem Commentariorum ad quam sapenumero provocat divus Hieronimus hoc colore causam tuetur suam Arbitrabar multo magis idem jus mihi tribuendum in opere quod praeter humiles ac poene grammaticas quasdam Annotationes nihil profiteretur praesertim cum semel immo non semel sed crebro moneam me Annotationes scribere non Dogmata Erasm Apol. ad Jacob. Fabr. Stapulens Hieronymus aliquoties haereticorum recenset Opiniones nec rejicit sententias nec indicat Authores Hic primum in jus trahatur si non licet referre quid censerint alii Nor does it seem to me that Episcopius is more of his side than S. Jerome or Erasmus The Passage which M. N. takes out of Episcopius is quoted only side-ways we see no more than what favours the Sentiments of M. N. But that we may shew Episcopius with a whole Face it behoves us to add what he adds Quod si cui tamen id videtur durum is amplestatur si velit interpretationes tales quae aptissimae dari possunt ad vindicandum Scriptores sacros ab omni ignorantia memoriae lapsu quae piis mentibus sufficere possunt etsi rigidioribus ingeniis non satisfaciant Praestat enim rigore deposito piam quamlibet interpretationem licet cavillo aut difficultati alicui obnoxiam anplecti quam Lapsum ullum etiam Levem qui circa rei narratae circumstantiam solum versatur admitti These words sufficiently make it manifest that Episcopius had much ado to be of M. N's Opinion Neither does Capel speak more affirmatively upon this Subject And thus you see what heed we ought to give to the Quotations that are produced against us 2. If the Question were to be decided by Authority M. N. knows well that it would not turn to his account He acknowledges that he has a Croud of leaned men against him whose authority he neglects I do not believe my self says he obliged to submit to the Authority of a Croud of learned Men who do but repeat the same things over and over again without ever having examin'd them or without producing any Reason for what they say Are we more oblig'd to submit to M. N's Learned men than he to ours Let him but only remember as to this particular that his Learned men are reduc'd to one or two at most and that we have all the rest of our side So that if the Dispute were to be carried by Authority the Contest would soon be at an end I must confess I would not absolutely renounce the advantage which we draw from the Consent of so many learned men but not to insist too much upon their Testimony I would willingly agree that setting all Authority aside the Question might be examin'd to the very bottom And this is that which I have done by shewing that there is no likelihood that the Holy Ghost ever intended to lessen the Reputation of the Apostles by permitting them to fall into the defects of Memory though they were never so slight I should lookupon the Objection which is drawn from Examples to be of greater force were they well grounded I will not here enter into a particular examination of the passages upon which the Enemies of Christianity build their Pretences that the Apostles stumbled into Contradictions for want of memory I shall only pick out two the most seemingly apparent Contradictions and they shall be those that M. N. has mark'd out himself The one is that S. Matthew relating the story of Judas's Treachery seems to mistake Jeremy for Zachary The other relates to the manner of the Traytors death There is nothing to hinder us from affirming upon occasion of these two Examples but that it might so happen that the greatest part of the pretended Errors which are imputed to the Evangelists ought rather to be charged upon the Copyers of the Books than upon the Apostles The Sacred Books were originally without Blemish and this perfection extended it self even to things of least moment If it be said that Providence whose cares are constant for the substance of Religion did afterwards permit that the Scripture should suffer by the Hands of Amanuenses in respect of certain petty things wherein Religion was no way concern'd yet the work of the Holy Ghost is secur'd and is no way liable to the difficulties we meet with in some parts of the Scriptures The faults of Copyers or Printers ought not to do any prejudice to the Original which formerly was delivered forth by those Infallible Hands which the Holy Ghost directed But there is no need of bringing this Answer Providence hath guarded the Holy Scripture so that after a slight examination the Scruples vanish There is requisite for that no more than such an Examen as is necessary for Common Authors to avoid the Lashes of Criticism And now I shall demonstrate this Truth in reference to the two Examples which I have produc'd by way of Objection VVe don't beg here for any favour though such a matter wherein remoteness of Time when several Circumstances were known whereby the Scripture was more intelligible and which are lost for us would require that we should not exercise the severity of Criticisin with too much Rigor Saint Matthew Matt. 27.28 relating the Story of Judas's Treachery says that the thirty pieces of Silver which the Traytor restor'd were laid out in the purchase of a Field to bury Strangers and adds that then was fulsilled
forgot what kind of death Christ Jesus died The death of Judas was an Accident so considerable and so extraordinary that they could not but remember it will they say that Saint Luke was deceived How could that be He wrote under the Inspection of the Apostles concerning a notorious Accident That says he which was known to all the Inhabitants of Jerusalem Doubtless he had read the Gospel of Saint Matthew whom he acknowledged to be a testimony of sufficient Credit After which would he in common sence have undertaken to contradict such a Testimony By these Reflexions it appears that it is impossible that either of the two Evangelists should have been deceived Nevertheless one says that Judas hang'd himself the other that he threw himself headlong But easie satisfaction may be given upon this seeming Contradiction 1. Nothing hinders the reconciling these two Idea's by saying that Judas hang'd himself upon some high place but that the Rope broke which was the reason that his Body falling headlong he burst himself and his Bowels gush'd out this is very possible In this the Evangelists agree perfectly One says what the other says not but they do not contradict themselves Therefore M. N. is in the wrong to assure us with so much confidence that it is a manifest Contradiction 2. 'T is known that there is a difference between hanging and strangling a mans self Judas might strangle himself and yet not hang himself Hammon and other good Authors say that upon this occasion Grief did the Office of a Hangman and proves by several Examples that men have been strangled with Grief that is to say that they were choked by intercepting the passage of the Spirits The original Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more Let us say then that this Accident befell Judas in some High place from whence his Body falling might burst out 3. I ought not to forget a third Opinion according to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strangled himself includes not the death of Judas but barely an extream Grief As if a man should say though he did not die at the same time I am stifl'd with Grief only to express a considerable degree of anguish of mind In the Book of Tobit Tob. 3.12 vid. Ham. in Matth. 27.5 there is an express example of it We find the Daughter of Raguel so terribly griev'd with the Reproaches that were cast upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that she thought to have strangled her self However she did not die as appears by the sequel of the History Thus it was say they that Judas was surpriz'd by his Grief he did not die presently but some days after he went and threw himself headlong in the height of that Rage which attends people in in despair Saint Matthew speaks of the excessive Grief of Judas Saint Luke of his Death there is no contradiction After these three Explanations can a man with so much confidence affirm that 't is a manifest Contradiction which the Learned in vain endeavour to reconcile Must he not have declar'd open War against the Sacred Writers to call this a manifest Contradiction I appeal to all Persons of Justice and Moderation whether it does not appear by the manner after which the Answers are made to both Examples that they are not sufficient to prove that the Evangelists contradicted themselves or were deceived even in things of little Importance CHAP. IX Wherein it appears what ought to be the Extent of the signification of the words which the Sacred Writers have made use of in the Writings of the New Testament I Have distinguish'd those things which the Holy Ghost immediately suggested to the Apostless from those wherein he only presided by way of Direction They would not make any Scruple to grant that the signification of the Expressions dictated by the Holy Ghost are to be taken in a full sence but 't is pretended that there is no need of being so exact in those that may be called the product of Human Wit M. N. cannot brook there should be any search made after the Reasons why the Holy Ghost made use of one word rather than another and maintains that it is Ridiculous because often the Language of the Sacred Authors is Human and Careless enough The ordinary Method hath as he thinks a grear affinity with the Opinion of the Jews who hold it for a Maxim that the Books of the Law are inspired even to a Letter Defence des sentim pag. 235. lett 9. There is not one Letter in the Law say they upon which great Mountains do not depend He alledges the Example of the Antecedent Imputation of the Sin of Adam which is grounded upon a Comparison that S. Paul makes use of that Comparison says he is taken in a rigid sence whereas it should be consider'd that the Style of S. Paul being the Style of a man who is not exact in his expressions though the ground of his Arguments are to be admir'd Now to be so nice about the full signification of all his Expressions would expose one to a world of mistakes I am glad he acknowledges that the grounds of S. Pauls Arguments are to be admir'd Were the Author hard put to it I question whether he would not enervate this Confession with some distinction But that we may examin what he says concerning those who insist too severely upon the Sacred Language of the authors of the New Testament I think it necessary to observe two Things 1. That by this sort of Divinity they annihilate the use of the Sacred Books They will make them speak whatever they think fit Who does not plainly see that if they can make us believe that the Sacred Authors wrote things without exactness there must be a door open'd for all manner of Errors Though I set down a Truth which I might support upon words that seem clear to me they will presently dispute it with me because they may tell me there is no exactness in the Terms You deceive your self by confining your thought to the meaning of the words This is awonderful Rampart for all manner of Heretics Had the Holy Ghost abandon'd the Holy Writers to such a Negligence I should believe that his design was to have made the Scripture a Nursery of Errors and Divisions and not a Nursery of Truth 2. That although the Style of the Sacred Authors be Human it cannot be said to be Careless in respect of Things we know that there are Careless Expressions which Grammar would never pardon The Holy Ghost had no design to make the Apostles Masters of Language his aim was only to instruct them in the Truth provided they render'd it Intelligible that was sufficient According to this supposition 't is plain that we ought not to take the Language of the Apostles for a Model of pure Greek that was never the design of the Holy Ghost But since it is certain that he made them intelligible
'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
in this Treatise which I divide into two parts First I shall shew in General that the Sacred Books of the New Testament were inspir'd and while I demonstrate what the nature of that Inspiration is I shall produce Principles whereby to resolve all difficulties that are already or may be rais'd upon this Subject We have but two sorts of Proofs to satisfie a Christian about matters which have no dependance upon the first Principles of Reason the unanimous consent of those Doctors that liv'd in the Primitive times of the Church and the Holy Scripture when it speaks after a plain and decisive manner These are the two sorts of Proofs which I shall make use of to shew that the Sacred Books are inspir'd I begin with the Belief of the Primitive Church after I have given the Reader two Admonitions the one that I do not undertake to drain all the Proofs that are to be found in this Fountain it being my design to confine my self to what may bring the matter to a point of Demonstration and to derive my Proofs from the first or most Primitive Ages of the Church My second Advertisement is that as M. N. assails the Body of the Sacred Books of the New Testament in gross I am not bound to defend them otherwise than in the same manner That Author believes that they are no way inspir'd that is to say that the Holy Ghost was never concern'd in the Composition of them For the repelling of this Attacque it is not requisite to follow the Sacred Books one after another by shewing upon the Subject of every one of them that they were effectually inspir'd I shall therefore consider the several Sacred Books as one single Book and I shall produce to the advantage of all together all the Testimonies which I shall find favourable to any one in particular 'T is according to this Method that M. N. attacques them for when he thought he had observ'd in any one of the Sacred Books any slip of human weakness he infers from thence an Argument against all the rest Let him in like manner be pleas'd to permit me to extend to all the Sacred Books whatever I shall meet with advantageous to any one which ought to be allow'd me so much the rather because there is not any one single where there is not something to be met withal which M. N. takes for a good Objection If only one of the Sacred Books proves to be inspir'd the Inspiration of that single Book secures the rest from the Objection which are made against them Though I speak in this manner 't is not that I am in fear for any one Sacred Book of the New Testament the whole is safe if men will but take the pains to consider the Testimonies of the Primitive Church in favour of the Inspiration of the Sacred Books they will not find any one for which there is not the Testimony of the Ancients or if any one be more remiss than the rest that negligence will be repair'd by the General Proofs that relate to all the parts of the New Testament CHAP. II. The first Proof of the Inspiration of the Sacred Books of the New Testament drawn from the manner after which the Ancients speak of it 'T IS known how the Christians speak at this day of the Holy Scripture of the New Testament According to their Stile 't is call'd The Scripture by way of Excellency the Sacred Oracles the Word of God when the Preacher takes his Text he says as it is written in the word of God and the People for that Reason believe themselves oblig'd to hearken with a devout Attention This Language no way agrees with M. N's System who looks upon the Sacred Books as a work purely Human and wherein there are faults which he would not pardon Livy or any other prophane Historian Were I of this Authors Opinion I should be dreadfully troubled to hear the Christians speak as they do of the Holy Scripture I should cry out Blasphemy I should never indure that they should say of the Voice of a mortal man 't is the Voice of God and not of man 'T is to be suspected that M. N. says to himself that it is one of those pieces of Superstition which are so rooted in the minds of the People that it is not safe to decry them But let him think what he pleases the language of the Christians is the same at this day as it has been all along in that particular there has been no variation In the purest Ages they exprest themselves in reference to the Scripture as we do now I defie the most Zealous Disciples of M. N. to deny it They cannot do it without speaking against their Consciences or without shewing that they are altogether strangers to Antiquity To fortifie this Proof which I draw from the Appellations that the Ancients gave the Scripture I think my self bound to make two Observations The first is that the Language cannot proceed from any superstitious Aggravation It was in use in the very first times when Christians spoke according to the simplicity of their Hearts and when they had no leasure to corrupt the Truth by Rhetorick or Superstition In that same Age of Innocence they call'd the Writings of the New Testament the Oracles of Heaven the Word of God the Holy Scripture Nor can this language be accus'd to have sprung up from the Corruption of after Ages when Superstition extended her Empire I love to speak as they spoke at a time when the Church was a Virgin if I may be allow'd to make use of the words of an Ancient Author My second Observation is this that the Ancients when they thus expressed themselves honoured the New Testament as the New Testament had honoured the Ancient I explain my self thus when the Old Testament is cited by the Apostles they usually call it the Scripture without any addition that is the Scripture by way of Excellency as when St. Paul speaking of an Oracle dictated by the Mouth of God himself says For what saith the Scripture Gal. 4.30 cast out the Bondwoman and her Son And in another place Gal. 3.8 And the Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed I made choice of these two Passages on purpose wherein St. Paul cites certain Oracles that M. N. would not himself deny but that it was God who spake them The Apostle calls them Scripture As he phrases it The Scripture saith this or God spoke This comes all to one sence This is so true that having said to the Romans Rom. 11.32 That God had concluded them all in unbelief that he might have mercy upon all He speaks the same thing to the Galathians in these words Gal. 3.22 But the Scripture has concluded all under sin c. By which it appears that the Voice of God and Scripture signifie
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
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
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
he had enlighten'd them they enlighten'd others by the Sacred Writings and we are assured that we are enlighten'd by the Light of the Holy Ghost when we read them CHAP. V. Wherein are set down four Consequences that arise from the manner of Explaining the manner of the Inspiration of the New Testament I Have shew'd that the Apostolic Writings are beholding for their Inspiration either to the suggestion of the Holy Ghost or to his Direction 'T is needless to insist any longer upon the first of these two ways For besides that the things suggested by the Holy Ghost make the least part of the New Testament we find that as they were at first intrusted to the memory of the Men of God they fall at length under the way of Direction Therefore since that is the prevailing Method 't is absolutely requisite that we exactly consider the nature of it I shall give it a new Light by asserting distinctly four Consequences that arise from the manner which I have already explain'd 1. The Direction of the Holy Ghost supposes that the man acts after he has been set to work by that Infallible Master who conducts him in the way of Truth We should deceive our selves extreamly should we believe that the Apostles in writing were as it were insensible Pipes through which the Holy Ghost conveyed his Will For then we ought never to say the Gospel of St. Matthew the Epistle of St. Paul but the Gospel of the Holy Ghost the Epistle of the Holy Ghost According to that Hypothesis the Holy Ghost would have done all and the man would have done nothing This is not the Idea that we ought to have of the Apostolic Writings The Authors acted the Faculties of the man were in motion their Memory their Judgement their Will were no less in action than their hands in writing or their Lips in dictating but all this was done under the infallible direction of the Holy Ghost By what I have said 't is clear that we must expect to sind in the Apostolic Writings several steps of the method of Nature The man as it is usual for him to do according to the common course of study meditates reasons takes advice and by that means advances from Light to Light seeing then that the man acts in the Apostles under the Direction of the Holy Ghost it follows that they practis'd all this They considered seriously what they did and made use of their Reason But this is not to be said of those Oracles which the Holy Ghost suggests word for word in that case the man is little or nothing But it is not so in these occasions wherein the Holy Spirit acts by way of Direction for then man acts under his Orders This being granted 't is no wonder that we meet with human manners of Speech in the Apostolic Writings How shall a man deliver himself if he does not speak the Language of men Let no man then be surpriz'd to see expressions importing doubt and scruple in the writings of the Apostles This would not be proper for God to do for God doubts of nothing but this a man may do though acting under the Directions of God in regard that God while he directs him may suffer him to doubt or let him speak after the manner of men 'T is known that the Apostles have intermix'd in their VVritings doubtful Expressions It may be says S. Paul to the Corinthians I will abide and winter with you 1 Cor. 16 6. And the same Apostle to his dear Philemon For perhaps says he he therefore departed for a season that thou shouldst receive him for ever To this may be referr'd the manner of the Apostles counting time they say when instead of precisely marking the time about that time about six a Clock this is the usual Language of Men nor would the Holy Ghost go about to reform the common Phrases of Human Speech 2. It follows also from the same Principle that the style of the Sacred Writers has a great affinity with their Genius and their Education This Remark has been made a long time since upon the Style of the old Prophets With a little consideration we may discover in the writings of the greatest part both their Genius and their Profession The same Observation is to be made in the Apostolick VVritings wherein you may find from time to time the Character of their Authors This is a necessary Consequence of the Principle which I have asserted that man acted under the Direction of the Holy Ghost 3. According to the Principle which I have laid down there is no room for the Distinction which is usually made between words and things Nothing is more common than to hear men say that the Holy Ghost inspir'd the Things or the Thoughts and left the choice of the words to the Discretion of the Apostles I am apt to think that this Opinion is not to be maintain'd at most it can have no other Colour then in regard of the Oracles which the Holy Ghost suggested or dictated to the Apostles It may be said even in that occasion that the Holy Ghost inspired as well the words as the things So that the distinction is out of doors in that respect But it is clear that it cannot be made use of upon those occasions wherein the Holy Ghost presides no otherwise than by way of Direction The words and the things depend upon one and the same sort of Inspiration both the one and the other proceed from the same Spring and are guided by the same hand they proceed equally from human Faculties and are equally directed by the Spirit of God 4. All the Footsteps of human Wit which are to be found in the Apostolic VVritings no way lessen the authority of them they are never a jot the less infallible because their Authors were guided by an infallible Spirit which directed their Composition What imports their being written by Men provided the Holy Ghost makes the Truth appear under the dashes of the Pen Men whom the Infallible was pleas'd to guide were themselves infallible He lets them alone when they go right and when they are about to miscarry he brings them back again There needs no more to conduct them certainly to the truth and to make them assured Conductors of others And this will more clearly appear after we have considered wherein the Infallibility which the Apostles acquired by the Direction of the Holy Spirit consists CHAP. VI. Wherein is consider'd the Nature of the Infallibility which springs from the Infallibility of the Holy Ghost and in particular touching the manner how the Apostles obeyed it In Order to the finishing my System concerning the Inspiration of the Sacred Books of the New Testament 't is requisite that I should examin the nature of Infallibility that springs from the Direction of the Holy Ghost for 't is needless to assert that he directs the Authors of the New Testament unless we know what that