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
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
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
whatever befalls the one whether Good or Evil is the Concern of the whole Body we are Prisoners with the Prisoners we are whatever the Faithful are we are seated in Heaven with those who are there already we shall live in those that shall survive at the last day The Figure is bold it may be for a common Style but it naturally agrees with those Ideas of which S. Paul was full in reference to the Union of the Faithful By means of this Explanation 't is easie to see that he never thought himself exempt from death and that what he says in the First Epistle to the Thessalonians no way contradicts what he teaches in the Second Let it then be allow'd for certain that this Example is no Obstruction but that this Apostle and his Colleagues were infallibly directed by the Holy Ghost But it behoves us to return to those things that are only Concomitants of the Doctrine and see whether the Infallibility of the Apostles went so far CHAP VIII Wherein is examined what influence the Direction of the Holy Ghost had over those things that were only Concomitants of the Doctrine I Call Concomitants of the Doctrine certain things which without making any part of the Evangelical Doctrine are join'd with it nevertheless for Illustration sake or for some other Reason as Proverbs the particular affairs of the Apostles Quotations or if there be any thing else of the same Nature As for Proverbs S. Paul cites one to render more sensibly perspicuous what he had spoken concerning the misery of Relapses But it is happen'd unto them according to the true Proverb the Dog is returned to his Vomit again Such is that moral Maxim which S. Paul Cites in the Epistle to the Corinthians Evil Company corrupts good Manners Now according to the Principles that I have already set down these Passages were not inspir'd but laid by way of Direction We are not to seek for any other Infallibility of the Proverbs quoted by the Sacred Authors than that of Aim and Design which consists only in the applications and Consequences Though among these Proverbs there should be any one that it would be a hard matter to make good which however I make it not my Business to examin the Authority of the Holy Ghost would be in no danger for all that provided the use made of it were good and the Consequence true That suffices to keep up the Honor of the direction of the Holy Ghost I speak not here of Philosophic Notions for I do not find that the Holy Ghost permitted the Apostles to make any use of 'em though it may be supposed that they might have learn'd some by Hearsay and for that St. Paul had studied at Tarsus and Jerusalem that is to say in the Schools where Philosophy was in request A Spanish Author Vales de sac Phil. who has diligently over-run the whole Scripture to take notice of such Passages wherein it asserts some Physical Truth observes nothing in the Apostolic Writings unless it be what Saint Peter speaks of the dissolution of the Elements at the last day But this Example wherein it is clear that the thing in dispute is about a reveal'd Doctrine has nothing in common with natural Philosophy neither does it hinder us from asserting that the Apostles religiously abstain'd from touching upon natural Questions The Holy Ghost had no design to make them Masters of Philosophy We find in the Writings of the Apostles that they speak sometimes of their own particular affairs as when S. Paul sends for his Cloak and his Parchmins Now upon those the Direction of the Holy Ghost is no farther concern'd than to take care that the Apostles write nothing indecent and what is contrary to sound Sence When their Pens confin'd themselves within these Bounds he let them alone but if it went astray he took care to reduce it We may expect from this direction that when these Holy men wrote any thing concerning their own affairs they should let nothing escape them unworthy the Gravity of the first Ministers of the Gospel There is a little more scruple to be made in reference to Quotations and some slight Circumstances of matters of Fact related in the New Testament Some think that the Apostles were sometimes mistaken in both these Cases yet without any injury to the infallibility of things in respect of their main and most important Verity I must acknowledge that the Apostles might be mistaken in the Quotations of Authors or in Circumstances of little importance and yet that no solid argument can be drawn from thence against the Fundamental truth of their History But I find nothing strong enough to oblige me to agree that these sorts of Errors are to be met with in the Apostolic Writings I have great reason rather to believe that the Holy Ghost one of whose cares it was to corroborate the Memory of the Apostles would not suffer them to be defective in the exercise of a Faculty which he undertook to strengthen I cannot imagin that a Spirit which had enrich'd the Apostles with such excellent Gifts would abandon his Ministers upon such an occasion Such a Desertion would have been of greater Consequence that it appears to be For though in the Opinion of men of Judgement slight Faults are no way prejudicial to the Doctrine of the Gospel yet considering the great variety of mens Humors and Dispositions such slips make very untoward impressions Let us suppose that the Apostles in citing the Authors of the Old Testament should have quoted Moses instead of Joshuah David instead of Solomon or that they had made a confusion among the Names of the Prophets Let us suppose that these Holy men had contradicted themselves in the relation of the Circumstances of all the Evangelical matters of Fact would not this have imprinted into the Jews a strange Idea of the Apostles an Idea sufficient to have utterly ruin'd the Grand design of the Gospel Now in regard it behoves us to be convinc'd that it was the intention of the Holy Ghost to labour the propagation of the Gospel by the Ministry of the Apostles 't is no less evident in my Opinion that the wise Director did not relinquish them to any such disorder These Considerations are not well weigh'd in the minds of some Authors no more than the Examples which they cite On the other side M. N. has picked up all the Authors he could think of to support his Sentiment touching the faults of memory which he attributes to the Apostles But all this Enquiry could produce no more than three or four Authors viz. St. Jerome Erasmus Episcopius and Capel Upon which I shall make several Observations that bereave M. N. of all the advantage which he reaps by the use he makes of those Authors 1. Let us a little examin the nature of of their Testimony We are not to reckon that of Saint Jerome for M. N. acknowledges that that same Author contradicts himself upon
ADVERTISEMENT OF Two Books lately Printed for Thomas Bennet TWelve Sermons Preached upon several Occasions by R. South D. D. Never before Printed The Second Volume The Lives of all the Princes of Orange from William the Great Founder of the Commonwealth of the United Provinces Written in French by the Baron Maurier in 1682 whose Father was Twenty Years Ambassador ar the Hague And Published at Paris by Order of the French King To which is added the Life of His Present Majesty King William the Third By Mr. Thomas Brown Together with each Prince's Head before his Life Done from Original Draughts by Mr. Robert White THE INSPIRATION OF THE New Testament Asserted and Explain'd IN ANSWER TO SOME MODERN WRITERS By C. G. LAMOTHE DIVINE LONDON Printed for Tho. Bennet at the Half-Moon in S. Paul's Church-Yard 1694. THE CONTENTS CHAP. I. THE State and Importance of the Question and Division of the Book CHAP. II. The first Proof of the Inspiration of the Sacred Books of the New Testament drawn from the mannâ—r after which the Ancients speak of it CHAP. III. The second Proof drawn from hence that the Ancients have equall'd the Writings of the Apostles to the Oracles of the Old Testament CHAP. IV. The third Proof drawn from the Distinction which the Ancients made between the Canonical and Apocryphal Books CHAP. V. The Fourth Proof drawn from the Honour which the Ancients paid to the Sacred Books of the New Testament CHAP. VI. The Fifth Proof drawn from hence that the Ancients positively asserted the Books of the New Testament to be inspir'd CHAP. VII Wherein the Objections that may be brought against the Testimony of Antiquity are answered CHAP. VIII Wherein we begin to prove by the Books of the New Testament that they are inspir'd and particularly by the Intention which God had in giving them to the World CHAP. IX Wherein the Inspiration of the Sacred Books of the New Testament is demonstrated by the manner of their Composition CHAP. X. Wherein the Inspiration of the Books of the New Testament is made out from the Nature of the Covenant of which they are the Writings CHAP. XI Wherein the Inspiration of the Books of the New Testament is made out by the Prerogatives of the Apostles CHAP. XII Wherein the Inspiration of the Books of the New Testament is made out by the Promise which Christ Jesus madâ— of his Spirit to the Authors of it CHAP. XIII Wherein the Inspiration of the New Testament is made out by the fulfilling of the Promise of Jesus Christ CHAP. XIV Wherein are produc'd several Passages of Scripture which shew that the Sacred Writers of the New Testament have declared that they were Inspir'd in their Writings CHAP. XV. Wherein is drawn from the Gift of Discerning of Spirits granted to the Primitive Christians a Proof very much in Favour of the Sacred Books which the Apostles have left us The Second Part. CHAP. I. Wherein is shewn that 't is not the Common Belief that the Sacred Books of the New Testament were dictated word for word by the immediate Suggestion of the Holy Ghost CHAP. II. Wherein is explained the Nature of the Inspiration of the New Testament in respect of Revelatious CHAP. III. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to things which the Apostles had heard and seen CHAP. IV. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to the Progress which the Apostles might be able to make in reasoning upon the Truths suggested by the Holy Ghost and upon those which they had learn'd by the way of Sense CHAP. V. Wherein are set down Four Consequences that arise from the Manner of Explaining the Manner of the Inspiration of the New Testament CHAP. VI. Wherein is Consider'd the Nature of the Infallibility which springs from the Infallibility of the Holy Ghost and in particular touching the Manner how the Apostles obeyed it CHAP. VII Wherein is considered the Nature of the Infallibility which arises from the Direction of the Holy Ghost with reference to the Things wherein the Apostles were directed and whether they were in particular deceived in their Opinion of the near Approach of the End of the World CHAP. VIII Wherein is Examined What Influence the Direction of the Holy Ghost had over those Things that were only Concomitants of the Doctrine CHAP. IX Wherein it appears what ought to be the Extent of the signification of the words which the Sacred Writers have made use of in the Writings of the New Testament CHAP. X. Wherein some Objections are answered which have no Relation to the Apostelick Writings CHAP. XI Wherein some Objections are Answered which are directly made against the Inspiration of the Sacred Books of the New Testament THE PREFACE THEY who have a Reverence for the Holy Scripture will never be offended to see the number of the Champions of it encrease 'T is known that in the Primitive Ages when Religion was continually attacqu'd the Church was never disgusted at the Apologies which the Christians so frequently set forth All those that knew how to write made it a part of their Duty to uphold Christianity And there is no question but that this was one of the most Potent means that Providence made use of to advance the Triumphs of the Religion of Jesus Christ We are in an Age wherein the Scripture is dishonoured sometimes after one manner sometimes after another So that I cannot believe when Libertinism exerts it self so boldly that Christians will grow weary of seeing the Number of Apologists increase who take upon them to defend that Scripture which made them Christians We dare not presume to say that all who have shaken the Authority of Scripture were profest Libertines in regard that some Persons of worth have upheld Propositions which being carry'd a little too far do great mischief to that Book for which in other respects they declare that they have an esteem even to Veneration 'T is not possible to dive into the secret intentions of Authors so as to know whether it be out of Impudence or through a hankering after Libertinism that they suffer these bold and dangerous stroaks to escape their Pens The Libertine counterfeits himself sometimes to be Orthodox and a lover of Truth and he proposes his doubts with a seeming Ingenuity and vigorously asserts the Truth for fear of being suspected Sometimes also a faithful disciple of the Truth expresses himself in a feeble and trembling manner and by his doubts and scruples gives an advantage to his Enemies God alone knows the bottom of the Heart and it is our Duty to leave it to him to decide the intentions of Authors and to endeavour to defend the Truth against all manner of Onsets on what side soever they are made There appear'd within these few Years a certain Treatise which attacqu'd the inspiration of the Sacred Scripture I shall not
the Ancients made of Scripture to confirm the Faith of the Christians The Doctors of the Primitive Church allow a Sovereign Rank to the New Testament There is no longer any Hesitation after the Voice of these Oracles has been once heard These are the Urims and Thummims of the New Covenant after they once had seen their Decision it was a Crime to appeal When we seriously consider that this is a Submission and Compliance in Religion it self we ought to acknowledge that this Honor was not paid to the Sacred Books but because they were or at least because they were thought to be the Books of God who is the only Lord of the Conscience And the Truth of this Reflection will be agreed to whenever it shall be call'd to mind that we speak of a time when the Christians perfectly understood this privilege of the Almighty They were very nice in this particular Wherefore did they not obey those Emperors that oppos'd the Course of Christianity It was the Lord had spoken Wherefore did they not believe so many Philosophers whose Example and Illusions so strongly supported Paganism It was the Lord had said it Wherefore did they forsake the Synagogue that Synagogue which Divine Mercy had appointed to be the Guardian of the ancient Oracles It was the Lord had spoken The Scripture of the New Testament was more powerful than the Emperors and triumph'd over the Reputation which the great Doctors had enjoy'd so long in all the Schools of the World The Reason is because that in comparison of God Man is nothing when God speaks no Body else is to be heard Therefore the Christians being convinced that the Almighty spoke in the Writings of the New Testament they yielded with an awful Submission to the Decisions which they found therein This was never contradicted by Hereticks they durst not appeal from the Words of an Apostle because they were persuaded that they were the Words of the Holy Spirit The Method which they usually made use of to avoid the Weight of that Authority was to mutilate the Scriptures or to corrupt the Sense by wrested Explanations But when it could be prov'd that such a Writing was Apostolical or that such a Sense was the meaning of the Apostle the most obstinate Hereticks would submit at least they had nothing to say It is needless to cite Authors upon a Subject for which Proofs may be found almost in every Page of the Writings of the Primitive Church Moreover there have been so many Occasions to shew that she has always look'd upon the Scripture as the Rule of Faith that these Proofs are become common There needs no more for a Man to do but cast his Eye upon our Books of Controversie to see what have been the Opinions of the Fathers upon this Subject CHAP. VI. The Fifth Proof drawn from hence that the Ancients positively asserted the Books of the New Testament to be inspir'd THus far I have prov'd the Inspiration of the Books of the New Testament by Arguments drawn from Antiquity 'T is now high time to produce something more express and absolute So I call the express Declarations of the Ancients upon this Subject My Design as I have already said is to tie my self particularly to those who liv'd before the Nicene Council that is to say at a time which the greatest Enemies of Antiquity mention with some kind of Veneration I am apt to think they will pardon me if here I produce a Crowd of ancient Testimonies 'T is a Collection that may prove serviceable for I believe there has not as yet been any made upon this Subject Thereby it will be the better understood that we teach nothing new concerning the Inspiration of the Sacred Books of the New Testament and that M. N. has no reason to insinuate from time to time that the Ancients are of his side If he be willing that the Question shall be decided by Antiquity that which I am going to say tho I only pick and chuse would quickly shew where the Innovation lâ—es Clemens Romanus is very express in the Epistle which he wrote to the Corinthians Clem. 1. Ep. ad Cor. Certè divinitùs inspiratus de se de Cepha Apollo per Epistolam vos monuit According to Junius 's Version for he affirms that S. Paul writing to the same Church concerning the Schisms that rent it to pieces was divinely inspir'd Justin Martyr is no less express in his Conference with Tryphon the Jew where he says Assistenti namgue tibi auscultanti probabo non vanis nos sidem habuisse fabulis neque Demonsrratioonis exportibus sed Spiritu Divino plenis Just Martin Dial. cum Tryph. p. 226. that he would under take to prove that the Christians did not build their Faith upon Fables nor upon vain Arguments but upon Demonstations full of the Holy Ghost Theophilus Bishop of Antiochia citing the Authors of the Old and New Testament says Theoph. ad Antol. l. 3. p. 125. Quia utriusque Testamenti Ministri uno eodemque spiritu inspirati locuti sunt Quapropter hoc spiritu impulsi consona nullo modo pugnantia praedixere Ibid. p. 128. that both the one and the other spoke as being inspir'd with one and the same Spirit Who is that Spirit To which he answers a little after That it was the Spirit of God Divino Spiritu afflati The Testimony of Irenaeus is very positive in one place where he goes about to prove Iren. l. 2. p. 47. Credero autem haec talia debemus Deo qui nos fecit rectissime ' scientes quâ—a Scripturae perfectae sunt quippe à verbo Dei Spiritu ejus dictae that we ought not to dispute against the Decisions of the Holy Scripture Wherefore Because it is the Word of God and of his Spirit For thus we explain what the same Author says in another Place of the Word which was preach'd by the Spirit Ibid. l. 3. c. 21. Verbum incarratum praedisatum à Prophetis Apostolis â—b ipso Spiritu The Word made Flesh says he which was Preach'd by the Prophets by the Apostles and by the Spirit as if he had said by the Spirit which inspired both the one and the other This is the Explanation of Ireneus himself for he says in another place Vnus enim idem Spiritus Dei qui in Prophet is quidem praeconavit c. ipse in Apostolis annunciavit Id. l. 3.25 That the Spirit of God that spoke by the Prophets Preached the Gospel also by the Apostles In a Word 't is the stedfast Doctrine of that ancient Author Omnis Scriptura nobis data consonans nobis invenietur Id. p. 203. that the whole Scripture proceeded from God Clement of Alexandria is of the same Opinion when he speaks in his Stromata of the equivocal Words which we meet with in Scripture At mens Prophetici loquentis spiritus occultè I
The Argument which they would have S. Paul to make by imputing to him about the near Approach of the World drives on so far as to maintain that this Apostle believ'd he should not die Then we which are alive and remain shall be caught up together with them in the Clouds c. To urge home the Literal Signification of these Words they say S. Paul ranks himself in the Number of those who without seeing Death shall be chang'd Now how can it be said that he believ'd himself exempt from Death he who speaks so frequently of his Death in his Epistles He had always Martyrdom before his Eyes In the Acts And now behold says he I go bound in the spirit unto Jerusalem not knowing the things that shall befal me there saving that the Holy Ghost witnesses in every City that Bonds and Afflictions abide me But none of these things move me neither count I my Life dear unto my self so that I might finish my course with joy The same Apostle thus expresses himself to the Philippians So now Christ shall be magnified in my body whether it be by Life or by death Philip. 1.20 For me to live is Christ and to die is gain Could this be the Language of a Man who thought he should not die Since then it appears that S. Paul knew he should die it must be concluded that he never thought himself to be of the Number of those that were personally to be chang'd without tasting Death This is an Argument of S. Jerome upon this Occasion Neque enim fieri potest ut qui ad Timotheum scripserat Egn enim jam delibor tempus resolutionis meae instat 2 Tim 4. put aret se â—in carne perpetuum nunquam esse moriturum pâ—â—esertim cum ad Rom scribens cadem dixerit ad Cor. 2.5 Hieronâ—ad Minor Alexand. exponens illud Apostoli non omnes dormâ—unt 5. Grotius to save S. Paul's Honor or rather his own would fain have what S. Paul says in the First to the Thessalonians to pass for a bare Conjecture and puts it in the number of those It may be 's of which S. Paul makes use when he speaks of some of his Journies 'T is no great wonder to see that an Apostle following the Motion of his Reason or his Desires should hope to undertake those Journies which he did not do In that he tells no Untruth he only speaks things as he thinks so that while he abides and hesitates in a bare expectation under the good pleasure of God there is nothing to be laid to his Charge But what is there in common with these Examples and the Mystery which S. Paul constantly teaches touching the Change of those that shall be alive at the last day Upon this I observe two Distinctions the one as to the Matter the others as to the Manner The Matter is on the one side a human Conjecture in reference to the undertaking of Journies on the other side 't is a Doctrine upon one of the greatest Revolutions in the Gospel We understand well enough that the Holy Ghost was no way oblig'd to hinder the Apostles from proposing their Conjectures in point of Journeys but it is not the same thing with a Doctrine wherein we have reason to expect the infallible Direction of the Holy Ghost The Second Distinction relates to the Manner as to which there only wants a little Attention that they do ill in this place to alledge Conjectures which might escape S. Paul in reference to Journeys only in Thought and in order to which he positively says If the Lord permit First therefore when he discourses of the Change of the Living he treats of it as a Mystery Now what shall the Apostles learn from the Holy Ghost if not Mysteries Behold I tell you a Mystery all shall not sleep but all shall be chang'd This is not said with an Air of Conjecture Behold I tell you a Mystery I would not that you should be ignorant says he to the Thessalonians This is still very affirmative 2. We ought to observe with what great Care S. Paul handles this Mystery We tell you this by the Word of the Lord. Let 'em not say then that this is a Conjecture sprung up in the Mind of S. Paul He declares that he has no share in it but that it is a Revelation of the Lord. If it were not so S. Paul impos'd upon the Thessalonians and there is not that Sincerity in him which M.N. admits in the Apostles The same Author also agrees that what they declar'd to have receiv'd from the Lord was effectually the Product of divine Revelation It was then from that S. Paul receiv'd what he says of the Mystery of the Change at the last day So that Criticisms which they raise upon this Doctrine would fall upon our Lord himself were they built upon any good Foundation After these Five Considerations 't is impossible to impute to S. Paul any Change of Opinion in reference to the near approach of the World's End or that he deny'd in his Second Epistle to the Thessalonians what he had taught 'em in his First upon this Subject But they closely urge the manner of his expressing himself We which are alive and remain shall be caught up together in the Clouds It has manifestly appear'd by what I have already set down that S. Paul did not believe he should abide in this World till that great Revolution he speaks of Why then does he say We which are alive 'T is clear that it signifies no more than They among the faithful who shall be alive at that time Grotius himself quotes divers Examples wherein S. Paul assumes to his own Person what he would say of others and calls this Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consult him upon the Seventh Chapter of the Epistle to the Romans and the Second of the Ephesians Why does he not admit the same Figure in this that S. Paul says in reference to those that shall be alive at the last Day 'T is say they because there is no Occasion for this Figure but when the Dispute is about Vices and Virtues but 't is plain that S. Paul took an occasion to make another use of it and that there is a necessity that his meaning should be so He speaks in several places as a Man fully convinc'd that he should die nevertheless in 1 Cor. 15. he says We shall not all sleep that is to say we shall not all die There is no reconciling him to himself but by saying that it is by a Figure that he puts himself in the number of those that shall not die They who duly consider his manner of speaking of the intimate Union of the Faithful make no wonder to see him attribute to himself the Advantage which the Faithful shall receive at the last day All the Faithful according to the Doctrine of this Apostle make but one glorious Body under one glorious Head