the Prophets with a more awful respect because upon some occasions we find that they speak like Prophets and as it were the immediate Embassadors of God But this Consideration brings no advantage to the writings of the Old Testament For we see something of the same nature in the greatest part of those of the New Testament even in those wherein according to M. N. there are the fewest of the inspired Passages I speak of the Epistles of St. Paul which he begins with a Preface wherein is to be seen under what Quality he writes Paul an Apostle of Jesus Christ He writes like an Apostle like a man inspired by the Spirit of God like a man set apart to preach the Gospel The Title is sufficient to shew that he wrote like an Apostle and with all the advantages of the Grace of the Apostleship Infallibility was one of the dependencies upon that Grace for the Holy Ghost conferr'd it upon every one so far as was expedient Was it not expedient that the first Ministers of the Gospel should be infallible when they proclaimed such Mysteries to the VVorld It is visible that the Grace of Infallibility was necessary in the exercise of the Apostleship The Question then returns to this Did S. Paul exercise his Apostleship in writing Did he make use of that Grace in his VVritings We cannot have a better Testimony than himself who tells us that he wrote as an Apostle of the Lord. By vertue of that Character which he assumes in the Prefaces of his writings he exacts from us our Belief of all that he says To contradict him in any thing is to dishonour the Apostleship and to offend the Holy Spirit who made the Apostles From time to time St. Paul informs us even in the body of his Epistles that it is by vertue of the Grace of God which he has received as an Apostle that he instructs his Readers For I say Rom. 2.3 through the Grace given unto me to every man among you says he to the Romans He lays his Foundation according to the Grace of God 1 Cor. 3.10 11. and he builds upon that Foundation according to the Grace which is given him that Grace which he so frequently mentions with such great Elogies In the first Chapter of his Epistle to the Romans he calls it Grace by way of Excellency Rom. 1.5 By whom we have received Grace and Apostleship c. In his Epistle to the Ephesians he speaks of this Grace with a greater emphasis whereof I was made a Minister according to the gift of the Grace of God given unto me by the effectual working of his power to me is this Grace given c. The Grace of the Apostleship was then a Gift of the first Degree and according to that degree it was that St. Paul both taught and wrote But besides the testimony which St. Paul gives of himself we have on his behalf the attestation of Saint Peter who tells us that St. Paul wrote according to the wisdom which was given to him This is a Talent which he had not hid in the Ground he could not do it I speak thus not only in reference to the probity of Saint Paul who had too much Sincerity to disguise the Counsel of God but because the Counsel of God was such that the Gospel should be preserv'd in its Purity by the means of the Apostolick writings This was the Business of the Almighty nor could the Apostles but obey that Sovereign Order upon which depended the Salvation of the whole World The Apostles wrote according to that wisdom which God had imparted to them which clearly enough confirms their Inspiration Nor have the Prophetic Writings any stronger argument on their side CHAP. XII Wherein the Inspiration of the Books of the New Testament is made out by the Promise which Jesus Christ made of his Spirit to the Authors of it IT will be easie to make a Demonstration of this to Persons who are convinc'd that Christ had sincerity and Power sufficient to perform his Promises 2 Joh. 14.26 But the Comforter which is the Holy Ghost whom the Father will send in my Name said Jesus to his Apostles he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you This Promise puts us in hopes of two things the one is that the Apostles should be instructed by the Holy Ghost in reference to their Apostleship the second is that the Holy Spirit would bring distinctly to their Remembrance whatever they had heard their Master say VVe ought to observe that our Lord and Saviour makes this Promise at a time when he was desirous to comfort his afflicted Apostles He had declared that he was about to leave them What shall we then do said they to themselves Thou hast established us Masters in Israel while thou art with us we shall acquit our selves of our Ministry without any trouble or disquiet if we meet with difficulties thou art here to resolve them we are assur'd that we shall speak the truth while we speak after Thee Therefore Jesus Christ to deliver them out of this Perplexity promises them an Infallible Spirit that should remain with them all along John 4.16 I will pray the Father and he shall give you another Comforter that be may abide with you for ever In the Verse which I cited before Christ explains the Function of this new Comforter He shall teach you all things and bring all things to your Remembrance C. 15.26 whatsoever I have said unto you In the following Chapter this Comforter is for the same Reason called the Spirit of Truth 16. v. 13. and his Function is more particularly described in the 16th Chapter where it is said that the Spirit of truth should guide the Apostles in all truth This was a general Promise which dissipated the disquiet of those Holy men Luke 12.11 12. They had been already assured that they should never want words when they should be called before Tribunals And when they bring you unto the Synogogues and unto Magistrates and Powers take ye no thought how or what thing ye shall answer for the Holy Ghost shall teach you in the same hour what ye shall say The Repetition of this Promise was very necessary when Christ was ready to leave the World and that the Apostles were upon the Point of being hauled before Magistrates Nor was this the only occasion wherein the Disciples of the Lord had need of his assistance he makes them a much larger promise and assures them that the Holy Ghost shall guide them in all truth to the end they may fulfil the Functions of their Apostleship A Promise so glorious fixes the Infallibility of the Apostles above all manner of Objection So long as our Lord and Saviour shall be acknowledged for Infallible we must confess that his Promise has been fulfill'd and that as he had promised his Apostles exempt from error
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 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
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
the Jews look'd upon to be all Scripture In the Main the observation of Grotius does my argument no harm though it were well grounded for the design of that Author is only to deprive the Historical Books of the Old Testament of the Honour of Inspiration He acknowledges in another place that Moses Isaiah Jeremiah Ezekiel David and Daniel were divinely Inspired So that according to Grotius the Jewish Church had Books wherein the Holy Ghost spake Had they need of the Spirit of God they found it in the writings of the Prophets and this Light has constantly endur'd in all Ages of the Jewish Church even in the later times as corrupt as they were Ought we not to have a Light at least equal to it under an Oeconomy wherein it is agreed that God has manifested himself with more advantage than under the Law We have no longer any Apostles there are no longer any men inspir'd if we have not writings which repair that loss by means of that Infallibility with which the Holy Ghost would have invested them To whom is it not apparent that our condition is worse than that of the ancient Jews The Day shin'd out to them but it is Night with us All the advantage is on the side of the Carnal posterity of Abraham even of that which is rejected The Jews had formerly and still have Books wherein they find the infallible Voice of God But if we believe M. N. we must rely upon the Credit of Histories which some persons of sincerity have written for the Doctrine of our Saviour and to the arguments which only sound Reason and Judgement dictated to Authors without Logic or Education I cannot believe that this Hypothesis will ever be relished by those who are never so little acquainted with the Prerogatives of the Christian Church CHAP. XI Wherein the Inspiration of the Books of the New Testament is made out by the Prerogatives of the Apostles THE best way which we have to know certainly whether the Christian Church has not as great a share of divine Illumination as the Jewish Church is to see what sort of Persons the Authors of the New Testament were The Jewish Church had Prophets and we have Apostles our Books except two or three which were made under the inspection of the Apostles were written by the order and with the approbation of the Apostles There needs no more than to see whether our Apostles were not equal in worth to the Prophets of the Old Testament In the Epistle to the Ephesians I find them equalled together C. 2. v. 20. in the work of Salvation being built upon the Foundation of the Apostles and Prophets In this place to speak of Equality would be an injury to the Apostles in regard that here they are named before the Prophets Nor is it without good Ground that I make this observation since St. Pauls Custom is to put the Apostles at the head of the Ministers of the Christian Church She had also Prophets and Prophets inspir'd like those of the Old Testament Would you know which are the most Excellent the Apostles or the Prophets There needs no more than to see what rank they hold in the Catalogue which St. Paul gives of the Ministers of Grace 1 Cor. 12.28 First Apostles secondarily Prophets then Teachers Besides that this is a Place where the Apostle is bound to mark out to every one his Station Chance had no share in Ranging them under that Order So that we find that St. Paul observes the same Order in the sequel of his Argugument Are all Apostles 1 Cor. 13.29 are all Prophets are all Teachers In his Epistle to the Ephesians the Evangelists are set before the Teachers but he is constant in the precedency which he gives the Apostles before the Prophets He has appointed some for Apostles and others for Prophets Nevertheless notwithstanding his humility he gives the first Place to his own Dignity when he acted in his Apostleship he gave way to no Man If we may believe him the Apostles of the Christian Church were more excellent than the Prophets Nor do we too highly exalt the Apostleship by adding that it included in it self all the advantages affixed to the inferiour Degrees The Apostles were Prophets and Teachers they had the Gift of working Miracles which the Holy Ghost divided among them Had they all the Gift of Healing Did they all speak divers Languages Did they all Interpret No but the Apostles did all this the Grace of the Apostleship included all other Graces We ought not slightly to pass by the words of Saint Paul when designing to set forth that subordination which Grace had established in the Primitive Church by the variety of Gifts he declares that to every one is given the manifestation of the Holy Ghost so far as is expedient Though St. Paul had not said it 't is a Truth which common Sence would have given us to understand For do we not find that it is incumbent upon the wisdom of God to order the Means according to the Purpose which he proposes to himself Let us then say that the Apostles had a measure of the Holy Ghost proportionable to the designs of the Apostleship They had at least as much of the Spirit of Truth as the Prophets had received We say at least for in regard the Apostolic Writings were to be serviceable toward the edification of the Church at all times and in all places 't is clear that those Writings wanted a more especial assistance than those other of which the primitive use was only for a particular Nation and for a very limited time But 't is sufficient for me to extend the force of my Argument so far that the Prerogative ought at least to be equal If then the writings of the Prophets were inspir'd as I have prov'd certainly the writings of the Apostles who were the more excellent ought à fortiore to be inspired 'T is not any thing of personal Excellence which is the Business in dispute for the Prophets and Apostles are not to be here considered but with reference to the Use that they were made for The Prophets were not Prophets for themselves 1 Pet. 1.12 unto whom it was revealed that not unto themselves but unto us they did minister the Things c. The Apostles were not Apostles for themselves but it was for our sakes that they administer'd They are our Masters we are grounded upon their Writings Let us compare the Prophets and the Apostles we shall find that as it is certain that the Apostles were much more excellent than the Prophets 't was requisite they should have a more advantageous share of the Holy Ghost They stood in need of a lively and durable Light which was not to be extinguish'd by time but to enlighten all Ages I do not believe this argument is to be eluded with the least Tittle of Solidity Some will say that we ought to look upon the Writings of
were guided in all truth Every Christian is bound to acknowledge the Reality of this Promise and by consequence the infallibility of the Apostles They were guided in all truth and consequently they were infallible These are expressions which carry one and the same sence I do not pretend to drive the thing so far as to maintain upon this Foundation that the Apostles were universally instructed in all things even in such things as had no relation to their Apostleship The Holy Ghost did not impart himself to those Holy Men but in what they stood in need of as Apostles and Teachers of Mankind What they did as such was under the immediate direction of the Holy Ghost I carry their Inspiration no higher When they preach'd the Gospel when they made their defences before Magistrates when they wrote concerning Christianity when they debated matters of Piety These were Apostolic Functions which they performed by the direction of the Spirit of Truth Not to speak of any other then of the writings of the Apostles â—is visible upon that occasion that the Promise ought to be fulfilled For when could there be any necessity that it should be accomplished if not at that time when the Glory and Infallibility of those writings lay at stake that were to be the perpetual Monuments of the Christian Faith When could it be more requisite for the Holy Ghost to appear if it were not then when the instruction of all Mankind was the main matter in Question CHAP. XIII Wherein the Inspiration of the New Testament is made out by the fulfilling of the Promise of Jesus Christ NOthing is more proper to explain the sense of a divine Promise than the performance of it I have said that our Lord and Saviour promis'd his Apostles the assistance of his Spirit in all their Apostolic Functions Let no body mistake himself in maintaining that by this general Promise our Saviour meant the Gifts of Miracles which never failed the Apostles in the exercise of their Duties If that were the whole extent of the Promise M. N. would assert that the Miracles of the Apostles would be no good proofs of their Infallibility because several private men have had the Gift of Miracles that were not infallible Though it were true that the Miracles which the Primitive Christians wrought were no proofs of the certainty and soundness of their Faith yet I say that the same argument is not to be made use of in reference to the Apostles as in relation to other Christians Let us always look upon the Apostles as Instruments that God has made choice of to instruct all Mankind Let us never quit that Idea to the end we may understand after a just and true manner the nature of those Graces which the Holy Ghost imparted to them Let it be asserted that the gift of working Miracles was not incompatible with the infidelity of several bad Christians that cannot be averred in reference to the Apostles because it was by their means that God instructed his whole Church He could not suffer them to go astray in teaching any thing that was false while he imparted to them the gift of Miracles Otherwise he would have authoriz'd a Lye in the Apostles and all those Swervings and Deviations wherein they might have engag'd the Church which was utterly opposite to his design which was to make them Ministers of the Truth I have good reason therefore to infer from the Spirit of Miracles that our Saviour promised and granted to his Apostles that he would continue to them that Infallibility which was a Prerogative necessary to their Apostleship I should reason thus although our Saviour had only barely promis'd his Spirit of Miracles to his Apostles But we stand upon a much more solid Foundation seeing that he expresly promises a Spirit of Truth a Spirit which should teach all things a Spirit that should guide them in all Truth The Truth or Infallibility is the principal thing which he promises If he were so faithful as to his promise of the Gifts of Miracles would he have been less punctual in a Promise upon which he much more remarkably insisted I shall not make any stop in discoursing of the manner how this Promise of Infallibility was fulfilled in any other places than in the writings of the Apostles to which I am only to confine my self The only Use which I would make of other occasions should be to conclude that if our Saviour gave his Spirit of Truth to the Apostles upon occasions of less importance than when they wrote concerning Religion the reason is so much the stronger that he assisted them in their writings For instance I find that in the Council of Jerusalem where the Question was debated Whether the Christians should submit themselves to the Yoke of Circumcision the Holy Ghost directs the Consultations of the Apostles and empowr's them to say It has seemed meet to us and to the Holy Spirit How is it probable that he forsook the Apostles in the Composition of Writings which contain'd the Sovereign Decision of all the important Questions that could be put up in the Church The Consequence is true for seeing the Holy Ghost presided in the Council of Jerusalem it is not to be conceiv'd that he neglected writings of much greater moment than that Council was Let us come a little nearer to the inspiration of these Sacred Writings The Promise of this Spirit of Truth has been fulfilled it has enlighten'd the Apostles let us judge of all the rest by St. Paul the last who was called He tells the Corinthians that the Holy Spirit instructed him But God has revealed them unto us by his Spirit Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God Which things also we speak not in the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spiritual Things with spiritual In another place the same Apostle says that because of the Excellency of the Revelation wherewith he was honoured 1 Cor. 12.7 a Thorn was given him lest he should be exalted above measure He compares this Illumination to that which God wrought at the beginning of the World when he commanded Light out of Darkness So that there is no question but that St. Paul was inspir'd and if he then all the rest of the Apostles also But to what purpose would this Inspiration have serv'd had it not been transmitted into their Writings Those Holy Men were inspir'd that they might be able to instruct the Church If the Holy Spirit after he had imparted to them his Light had not taken care to diffuse it into their VVritings it would have been absolutely useless to us I conclude from thence that the Spirit of Truth after it had illuminated their Minds guided their Pens to the end their Light might be transmitted to Posterity There are particular Passages that positively
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
that our Divines have made use of in imitation of the ancient Fathers of the Church are made good by that share which the Holy Ghost has in the Sacred VVritings of the New Testament It contains several Oracles which the Holy Ghost did dictate as for other things the Apostles were under the immediate direction of the Holy Ghost who infallibly guiding their Pens adopted whatever they wrote Such a Guidance as cannot be denied without overthrowing Fundamentals VVhich being granted all Divines may bestow all those honourable Expressions upon the Apostolic VVritings and look upon them as the work of the Holy Ghost This is the Idea which we have in general of the Inspiration of these Sacred Writings and which we are now going more particularly to explain CHAP. II. Wherein is explained the nature of the Inspiration of the New Testament in respect of Revelations THat we may have a distinct Idea of the Inspiration of the Holy VVritings 't is requisite to distinguish the Things which they contain which I shall do into three Orders In the first I shall put the Revelations The second is for those things which the Apostles learn'd by the natural assistances of their Hearing and Sight In the third you shall see the Progress which they made by reasoning upon the Truths of the two first Orders This distinction presents it self at first to the mind so that you see the Apostles wrote things which they knew by Revelation by Sence or by reasoning I design this Chapter for the Truths which they understood by way of Revelation There is no need of insisting long upon it because there does not appear to be any Contest between M. N. and us upon this Subject He agrees that the Apostles have said several things by Inspiration Sentim p 240. lb. p 252. I acknowledge says he that the Apostles might have certain Prophetic Inspirations and that they really had such And in another place Not but that they had several immediate Inspirations and several Visions as appears by the Acts by the Apocalypse and by divers other parts of their Writings And toward the end of the twelfth Letter There are several Prophesies scattered in their Writings and the Apocalypse is altogether Prophetic and we ought to give Credit to those Revelations because it was God that sent them immediately to his Apostles M. N. constantly maintains this Thesis in the defence of his Sentiments where he also advances something more to the purpose Defence p. 225. since he believes that God did often dictate to the Apostles the words which they were to make use of We both agree then that there are in the VVritings of the Apostles several things which those Holy Men learn'd by the way of Suggestion There needs no more to put the Business past all dispute but to read the Apostolick writings themselves There it is to be seen that the Apostles were often instructed by all the ways which God made use of to inspire the Prophets with his Oracles I understand from Grotius that according to the Jews this Inspiration was perform'd four ways by Visions in the day time by Dreams in the Night by a Voice from Heaven Solet Deus hominibus voâ—â—tatem suam aut res fuâ—â—â—â— patefacere visis Diâ—â—nis visis sâ—cundum quietem vâ—ce asslatu Giot. in 〈◊〉 Matt. and by the secret suggestion of the Holy Ghost These four Orders of Revelations are to be found in the Apostolic Writings The Apocalypse contains several Visions by Day 't was in the day time that S. Peter had a Vision in the behalf of the Centurion Cornelius The Apostles had also Visions in the Night time Acts 16.9 The Macedonian appeared in the Night That word which said that Old men should dream Dreams was accomplished The Apostles heard Voices from Heaven The Lord said to St. Paul My Grace is sufficient for thee for my strength is made perfect in weakness There are several instances whereby it appears that the Holy Ghost did secretly instruct the Apostles VVhen St. Peter was pondring upon the Vision which he had seen the Spirit told him Behold three men seek thee Arise therefore and get thee down and go with them without doubting for I have sent them 'T is plain that it was not the Spirit of St. Peter which is spoken of in that place Which I add to the end men may not think that by the Spirit is meant a bare disposition of Piety The Question is about a Spirit who had sent three men to St. Peter The same Spirit the same Person admonish'd him to go and meet them Sometimes also the particular inclinations of the Apostles were withstood by the inspiration of this Spirit so true it is that it never signified the natural inclinations of their Piety The thing is of that importance as deserves a Proof and there needs no more for one to be satisfied than to read the sixteenth Chapter of the Acts. After they were come into Mysia Acts 16.7 they assay'd to go into Bithynia but the Spirit suffered them not A greater Force opposes the particular designs of St. Paul and Timothy The Spirit of God suggested often to the Apostles what they had to do and say VVhat St. Paul says to Timothy may be rank'd among the Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit says distinctly and in express terms That in the later times some shall depart from the faith The Apostles as we shall find hereafter wrote some things wherein the Holy Ghost was no otherwise concern'd than by way of Direction but they wrote other things which he suggested expresly to them And such was this his foretelling the Departure which should happen in the latter times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is not enough to have prov'd that the Apostles had Revelations which may not be deny'd without opposing the Scripture All those who desire that Men should believe that they have any Respect for this Sacred Book will agree upon this for a Truth Spinosa himself will acknowledge it He says That 't is beyond all Controversie that the Apostles were Prophets So far we are agreed But if we put the Question a little higher Nemo qui novum Testamentum legit dubitare potest Apostolos Prophetas fuisse l. 1. c. 11. Tract Theoâ—â— and ask how the Apostles have couch'd in writing the Revelations which they had we shall meet with Adversaries M. N. says that we ought to give Credit to those Revelations because it was God who sent them immediately That is certain but if the Apostles have either maliciously or for want of Memory corrupted their Revelations where shall we be then M. N. answers that they were men of Probity and that we ought to rely upon their Sincerity They were men of Probity 't is true but it must be agreed at the same time that it was not an infallible Probity and that it was not impossible but that they might injure the Truth 'T is to
be agreed also that their Memory might deceive them It is clear then that if the Holy Ghost left them to their Infirmities our warrants for the truth of their Revelations is not over abounding Therefore we must of necessity admit the Guidance of the Holy Spirit VVhen we seriously dive into the writings of these Gentlemen there is a great deal of reason to suspect that they seem to have some regard for the Apostolic Revelations only to make some shew They do not believe they do any injury to their Darling Principle which reduces all Religion to Reason purely Natural They know well that the number of these Revelations is not considerable And should we oppose against them any one that annoy'd them never so little they would from the Infirmities of the Apostles derive an argument which should bring their Revelations to the trial Their Concessions are exactly calculated for their Principles specious appearances which signifie little Such is their Confession of the Infallibility of Jesus Christ They discourse of it in pompous Terms which however are of no great advantage to the Christian Religion For since he has not written any thing all that comes onely to the infallibility of Preaching If a Doctrine taught viva voce with Infallibility be intrusted to Writers that may falsifie it 't is evident that their Writings can be no foundation of a certain Belief And therefore we have a priviledge to examin what they have written by the Rules of sound Judgement And to this it is that they would reduce all Religion But not to speak at present of any other Revelations than what the Apostles had 't is seen that though an Infallible Spirit suggested them they lose the Prerogative of their original Infallibility when they come once to be handled by the Apostles in case the Holy Ghost had suffered those Revelations be obscur'd by human infirmities I say then that the Holy Ghost acts two ways by relation to the truths which he hath revealed by the Apostles First he suggested those truths which he imprinted in their Souls by some of those ways which I have set down wherein the Apostles were in a passive disposition like a piece of Cloth that receives the Colours 'T is in this manner that they were instructed but when they set themselves to instruct others and communicate in writing what the Holy Ghost had taught them he acted after another manner he push'd them forward to write he strengthen'd and refreshed their Memories and so directed their Pens that they wrote nothing which was not to the purpose and according to the most exact Rules of Truth There was then in the written Revelations which they have left us two sorts of Inspiration Inspiration of Suggestion and Inspiration of Direction CHAP. III. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to things which the Apostles had heard and seen WE must acknowledge that we should expose our selves to very smart Objections in maintaining that the Holy Ghost dictated all the Words and all the Things which the Apostles wrote The Infallibility of their VVritings does not depend upon that Hypothesis as we shall shew hereafter The Holy Ghost suggested to those Holy Men the things which they knew not But as for those things which they knew they had need only of his Direction to render 'em infallible in their VVritings To the end my Notion may be the better understood I distinguish those things which the Apostles knew by the ordinary ways of Knowledge There were some that had a regard to ordinary Education and others that were the Consequences of Instruction in Religion I refer to common Education whatever the Apostles might have learn'd from Nature and Society There are an infinite number of Things which enter into the Minds of the most vulgar Souls even without study I do not pretend that the Apostles were learned and witty Men at the time they were called 'T is known that unless it were S. Paul whose Education had been singular the other Apostles were very rude and unpolish'd and they had reason to make of their Ignorance a Glorious Monument to the Holy Ghost who with such feeble Instruments triumph'd and caus'd the Gospel to triumph in all Places However this is no Hinderance but that it must be agreed that the Apostles had replenish'd their Minds with several things which they had learn'd without the Help of Study They had general Ideas that are obvious to the most illiterate and they had other Ideas with which their Profession and common Conversation furnish'd ' em The Instruction which they receiv'd in Religion was at two times before and after their Call to the Apostleship Before their Call they knew as much as had been usually taught of the Jewish Religion to the common People whether by the Exposition of Scripture or the Rehearsal of some Traditions After their Call for three or four years they saw and heard what is to be read in the Gospels These are those things which enter'd into the Minds of the Apostles by seeing and hearing and which have their Place in the Apostolick Writings Common Knowledge furnish'd 'em with Allusions Metaphors Proverbs and Maxims of Wisdom The Knowledge of Religion challenges the first Rank in Scripture there we see the Christian ingrafted upon the Jew the Gospel added to the Law the Apostles wrote concerning Christianity as People that had been Jews Our Business is to decide how the Holy Ghost guided the Apostles in those things which they knew by the ways already observ'd 'T is clear that a new Suggestion was absolutely useless and as we ought not at any time to have Recourse to Miracles but in a Case of Necessity we should violate that Maxim by affirming that the Holy Ghost suggested and whisper'd into the Ears of the Apostles what they knew before He was not oblig'd to begin but where Nature had ended 't was enough that he spoke when she became silent Let us not imagine however that he was only a Spectator of the Functions of Nature He brought her to perfection and hinder'd her from going astray In the Hands of this great Master the Faculties of the Soul receiv'd a new Degree of Strength the Senses more faithfully admitted the Images of Objects the Memory was refresh'd and confirm'd and the Judgment found the way not to be deceiv'd 'T is my Opinion that it cannot be deny'd but that the Apostles found all these Advantages in the assistance of a Spirit that in a moment taught 'em to speak Foreign Languages that in Answer to their Prayers reviv'd the dead but which appears to us yet more considerable for our Purpose who made choice of the Apostles to make 'em Masters whose Credit should be so great as that the Faith of the People might rely upon their Testimony We have thus seen that the Apostles learn'd by the assistance of their Senses several things before they were call'd and after
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 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
'em to the Mark which he set before ' em Without which the Promise had been but a very small Comfort to ' em They had always had this to say If thou let us alone to our Infirmities we shall be never the better for seeing a way into which they shall hinder us from entring In the second place there needs no more than to consider the whole Extent of the Promise to be convinced that the fullfilling of it did not depend upon the Good Will of the Apostles 'T is properly the Church to which Christ Jesus promses to teach the Truth by their Ministry Now the Promise being made to the Church their Rebellion would not have discharged Jesus Christ of his Promise It was absolutely necessary that the Spirit of Truth should be Master of the Apostles Pens and guide 'em to the Truth to the end the Church might enjoy what was contained in the Promise If I said that the Holy Ghost constrain'd the Apostles to follow his Directions I might countenance the Word with the Opinion of some of the ancient Fathers Epiphanius is positive as to this particular He assures us that the Gospels of S. Luke and S. John were composed by a kind of violent Impulse and Constraint Spiritus Sanctus B. Lucam occultis quibusdam stimulis cogit excitat Epiph l. 2. Tom. 1. Haeres 13. which the Holy Ghost put upon those two Evangelists He says that Saint Luke was stirr'd up and constrain'd by certain secret Instigations and that S. John wrote in despite of himself We also find by a Passage in the Acts Deinde Spiritus Sanctus Joannem licet invitum ac Religione quadam animi moderatione defugientem ad scribendum Evangelium impulit Ibid. Sect. 12. that when the Saints would have gone to one place the Holy Ghost constrain'd 'em to go to another The Term therefore of Constraint is not too hard but let us take it in a Sense importing a more pleasing violence For tho the Apostles had no such Will the Holy Ghost infus'd it into 'em sometimes after one Manner sometimes after another When the Objects were sufficient he let 'em alone to act by themselves but when the Objects were not sufficient he acted himself as he thought it convenient but always so that it was not in the power of the Apostles to write otherwise than according to his Directions 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 TO the end we may well know in what things the Apostles were infallibly directed there needs no more than to consider the Design of the Holy Ghost in directing ' em This Design was beyond all Contradiction to make 'em Teachers by whose Ministry the world might receive the Gospel They were sent to establish the Doctrine of their Master To that purpose it was that they were instructed and guided by the Spirit of God There are several things in the Gospel which are usually distinguish'd The Doctrines and the Matters of Fact But if this Distinction be but never so little considered it will be found that it is a Distinction made of things which ought not to be distinguish'd For in the Christian Religion Matters of Fact are become Doctrines and Doctrines are in the Nature of Matters of Fact We find that Matters of Fact are become Doctrines Christ was born of a Virgin suffered and rose again these at the same time are all Matters of Fact and Doctrines Jesus Christ is equal to God his Father Jesus Christ has made an Attonement for our Sins by the Sacrifice which he offered upon the Cross Jesus Christ promised that he would raise his faithful Disciples again in Glory Is it not evident that these are Doctrines in the Nature of Matters of Fact seeing the Dispute is whether the Apostles taught 'em or rather whether our Saviour taught 'em to his Apostles This is Matter of Fact that he taught such or such Doctrine The Distinction which I have examin'd can have no room in reference to the Infallibility which I consider Visibly the Apostles were directed in respect of Matters of Fact and Doctrines else they could never have given us the Gospel under the Direction of the Holy Ghost 'T is much more to the purpose to admit another Distinction between the Things which the Apostles have written some as belonging directly to the Doctrine of the Gospel others as only accompanying it 'T is manifestly seen that it was the Design of the Holy Ghost to direct the Apostles in reference to the First I shall not here distinguish between things of greater Importance and things of less Weight That Distinction is of it self a Spring of Scruples That which is Important for one is not so for another Every one has his Balance wherein he weighs his Doctrines There are some indeed which are not of that weight in respect of those which we take to be Fundamentals As to that Point the Holy Ghost has given no certain Rule but it may be evaded by Subtlety Whatever directly concerns our Religion ought to be a part of our Faith Now we should never have any Repose in our Minds had not the Apostles been generally directed in all those Doctrines which it behoves us to believe as well of great as less Concernment without any Exception For as we are no way exempted from believing what seems to us of less Importance 't is clear that in things of this Nature as in others that the Authority of the Apostles must have been supported by the Direction of the Holy Ghost There is a little more Difficulty in respect of those things which are only accidental or accessary to the Evangelic Doctrine and which do not seem to be any part of the Constitution of our Faith Such are Notions purely Philosophical Proverbial Maxims Quotations of Authors the Personal and Domestic Affairs of the Apostles or if there be any other Foreign Matters that happen to be inserted in their Writings We shall discourse of these things in the following Chapter I cannot rank amongst these Matters certain Things that very nearly border upon the Doctrine as for Example the Time of the World 's Ending Now to make it appear how much Error in this would be incompatible with the Direction of the Holy Ghost there needs no more than to make the Apostles speak after this manner In a little time you shall find by experience the Truths that we have declared to ye the World shall suddenly be at an end the Bodies of the Living that are among ye shall die and shall rise again after some years and we shall never die Had the Apostles spoken after this manner would they not have hazarded the Reputation of their Miracles and their Preaching might not in this
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
what was spoken by the Prophet Jeremy They took the Thirty pieces of Silver the price of him that was valued Now the words are in Zachary Zach. 11.12 13. not in Jeremy therefore say they S. Matthew mistook one name for another But though the mistake be of little moment I believe the Sacred Writer ought to be justified and it is easie to do it in a few words There are several Methods that Interpreters make use of to shew that Saint Matthew was not mistaken The greatest part are very good I shall produce those which seem to me to be the best For brevities sake I confine my self to some few I begin with the learned Lightfoot Hor. heb in loc who proves by the Talmud and by Kinchi that Jeremy was the running Title of the rest of the Prophets in one and the same Volume Whence it came to pass that in the answer which the Disciples gave our Lord Jeremy is the chiefest Prophet Some say thou art John the Baptist Others Eliah Others Jeremy Which being so all the Prophets were cited under the name of Jeremy He bequeath'd his Name as I may so say to the whole Volume in like manner as the Volume of the Hagiographers is call'd the Psalms of David because that Davids Psalms make up the first part of the Volume So that according to this Explanation Saint Matthew did but follow the common Custom in citing the words of Zachary under Jeremy's name Grotius quoted by M. N. to authorize the defects which he imputes to the memory of the Apostles makes no use of this means to free Saint Matthew from the Scandal thrown upon him He very judiciously observes that Saint Matthew does not say that Jeremy wrote the words which he attributes to him Then was fulfilled what the Prophet Jeremy had spoken These words are not to be found in Jeremy and consequently he never wrote ' em He had only pronounced them and they were preserved by Tradition from whence Zachary took them Grotius to make out his Opinion proves that the Prophets commonly made use of the same words which other Prophets had left behind them and that Zachary in particular strives to imitate Jeremy so that the Jews were accustomed to say that the Spirit of Jeremy was upon Zachary And then according to this Exposition Saint Matthew makes Jeremy to say no more than what he said indeed I shall add another wherein still farther satisfaction may be met with if one of the two former does not satisfie Saint Austin says that the Holy Ghost suffered the name of Jeremy and not that of Zachary to drop upon the Evangelists Pen and that Saint Matthew was unwilling to correct himself as being persuaded that the design of the Holy Ghost was to shew that all the Prophets spoke by the same Spirit Singula esse omnium omnia singulorum all the Prophetic Writings belong'd in common to all the Prophets But this Explanation seems to me a little too much forc'd and therefore I could more willingly assent to another which is to be found in the same place That the words which S. Matthew reports Cum igitur ea quae dicta sunt perâ—â—eremiam tam sint Zachariâ—e quam Jeremiae qâ—ae sunt dicta per Zachariam tam sint Jeremae quam Zachariae quod â—pus erat ut emendaret Maâ—â—â—â—us being to be found part in Zacary part in Jeremy both together make a Compleat Oâ—acle which the Evangelist might attribute to Jeremy as being the more considerable of the two Prophets To support this Explanation several Examples are cited wherein an Oracle compos'd of words drawn from two different Prophets is alledg'd under the name of one only In a word there are several Copies of the New Testament wherein the second Verse of the Gospel according to Saint Mark is thus render'd according as it is written in the Prophet Isaiah though the words are drawn from both Isaiah and Malachy So that the Oracle of Saint Matthew being taken part out of Jeremy part out of Zachary 't is no wonder that only one Prophet should be cited and Jeremy before the other There is another Conjecture which Great Authors have made use of L. 4. Ep. 31. I mean Mede and Hammon The first has enclosed in one Epistle several scruples like to those which I examin He says that Saint Matthews intention in citing the words in question under the name of Jeremy was to let us understand that the Chapter where those words are found was really written by Jeremy and adds that if we exactly consider the Contents of the nine ten and eleven Chapters of Zachary we shall find that they were written before the time of that Prophet The Eleventh Chapter which is that quoted by S. Matthew foretels the destruction of the Temple which no way agrees with Zacharies time when the main Business of the Prophets was to exhort the Jews to rebuild the Temple For this reason among others Mede maintains that the last Chapters of Zachary were written by some Prophet more ancient than he which Prophet could be no other than Jeremy seeing Saint Matthew assures us of it and for that we find nothing to the contrary in any part of Scripture It would be in vain to alledge that those Chapters are join'd to the Prophecies of Zachary That argument is of no greater force than if they should go about to prove that the whole Book of Psalms was written by David or the whole Book of Proverbs by Solomon because they go under their Names They must be very scrupulous that will not be satisfied with one of these Solutions I am persuaded they will satisfie any man that is not resolv'd whatever it cost him to maintain that Saint Matthew was deceiv'd 'T is now time therefore to pass to the second Example which they make use of to shew that the Evangelists contradicted one another for want of Memory Saint Matthew Matth. 27.5 in the same place tells us that Judas after he had cast down the pieces of Silver departed and went and hang'd himself But Saint Luke seems to observe that this miserable Wretch perished by another sort of death For says he And falling headlong he burst asunder Acts 1.18 and all his Bowels gushed out Now they pretend that in this the two Sacred Authors have contradicted each other M. N. loudly triumphs upon it as if there were no answer to be given to it There says he is a manifest Contradiction which the Learned in vain endeavour to reconcile Sentiments p. 235. Let us see whether it be so apparent as he would make us believe By admitting the Contradiction 't is to be suppos'd that one of the two Evangelists was deficient in his memory Must it be Saint Matthew How one of the Twelve one of Judas's Colleagues could he forget how Judas died This is that which no body will presume to affirm I should almost rather chuse to say that the Apostles
in their Writings which are a kind of constant Preaching But if we compare these two sorts of Preaching I must needs say that Inspiration was much more necessary for the Scripture the use of which is perpetual than for Transitory Sermons and Preaching accompanied with several Advantages which the Scripture has not The Dispute at present is not about Apostolick Preaching much less about things which the Apostles either said or did when they were not employ'd in the Functions of their Ministry So that all the Objections which are drawn from thence no way concern the Question which we have now in hand I mean the Inspiration of the Sacred Writings Yet something must be said to these Objections for fear one should think they are unanswerable 'T is said that S. Peter doubted for some time concerning the Admission of the Gentiles into the Christian Church and they conclude from thence that he was not inspired Now if we should maintain that the Inspiration of the Apostles was infus'd all of a sudden and that upon the Feast of Pentecost the Holy Ghost declar'd to 'em all those Truths which they were to promulgate this Objection might be of some force But since we only say that the Holy Ghost instructed the Apostles by degrees and according as he found it expedient there is nothing solid in the Objection Nor does S. Peter's dissembling with the Jews do any prejudice to what we have said concerning the Inspiration of the Apostles We pretend not by any means to assert 'em infallible in their Manners they were not exempted from human Frailties and Weaknesses And it was one of S. Peter's Infirmities to comply so far with the Jews as to break off his Communication with the Gentiles In so doing he gave a Proof of his Weakness but we do not find that he err'd at the same time in point of Doctrine We see that these two Examples have no manner of Affinity with the Inspiration of the Sacred Writings S. Peter doubted of the Calling of the Gentiles but we find that Doubt rectified in the Acts. S. Peter was more indulgent in complying with the Jews than he ought to have been but we see his Compliance corrected in Scripture What Harm is all this to the Inspiration of the Holy Writings Were there any Weight in these Examples they would be against Spinosa who admits in the Preaching of the Apostles an Infallibility which he denies to be in their Writings I speak wholly and solely of the Sacred Writings so that there is no necessity for me to trouble my self with answering Objections wherein they are not in the least concern'd However it behoves me in a few Words to say something to what is objected against S. Paul who desirous to excuse himself for having said The Lord shall strike thee painted wall saith That he did not know him to be the High Priest We are something concern'd to answer this Objection because S. Paul spoke in that manner before a Tribunal that is to say upon such an Occasion wherein our Lord and Saviour Jesus Christ had promis'd 'em expresly the Succour of his Spirit Never trouble your selves for what you are to say The Holy Ghost shall teach you at that hour those things which you ought to speak Now being convinced that Jesus Christ is faithful in all his Promises I have reason to believe that the Answer given by S. Paul was by the Direction of the Holy Ghost Some say that S. Paul declar'd that he knew not the High Priest in the person of a violent Man who had degraded himself by a cruel Order and was no longer High Priest in the Opinion of S. Paul Others believe that at the time when the High Priesthood was purchased with Money the Apostle had reason to say that the person who purchas'd the Dignity was no High Priest because he was not advanc'd by a lawful Ordination But not to insist upon these Niceties in my Opinion there needs no more to be said but that S. Paul did not really know that the person to whom he spoke was the High Priest Such an Accident might happen either through a dazling of the sight occasion'd by a Transport of Passion or because it might be some new Face unknown to S. Paul a thing at that time no way improbable when the Changes of the High Priesthood were so frequent or because the Crowd being very great S. Paul could not perceive that it was the High Priest It will be said perhaps that these Answers are not satisfactory to justifie a person inspired it being certain that the Holy Ghost should not but perfectly know the High Priest But we must have a strange Idea of the Inspiration of the Apostles to like this Objection The Holy Ghost did not tell 'em all what he knew many times he let 'em alone to speak as their natural Genius prompted 'em and in their own Idiom and thus it was that S. Paul expressed himself when he said that he knew not the High Priest Could they prove that in so saying S. Paul spoke not what was true there might be some Ground for the Objection for such an untruth is incompatible with that Direction which guided the Apostle in presence of his Judges Bt if he spoke Truth his Answer no way destroys his Inspiration In the same Chapter they raise another Objection drawn from hence that it seem'd to be a Sleight of human Prudence in S. Paul to divide his Judges by declaring that he was brought before 'em for only asserting the Resurrection Is it not certain that the Resurrection was really one of the principal points of Religion for which he was persecuted He depended so much upon that point when he preach'd at Athens that several of his Auditors cryed out He seems to be a Preacher of Strange Gods Act. 17.18 because he preached to 'em Jesus Christ and the Resurrection In the Twenty Fifth Chapter of the First to the Corinthians he reduces the whole Christian Religion to the Resurrection of one that died I mean the Lord Jesus Christ Well therefore might this persecuted Apostle be permitted to say that he was brought before 'em for the Resurrection In so saying he asserted nothing but the Truth but by starting the Proposition in proper season he deliver'd himself from Persecution and that Peice of Dexterity look'd like an Artifice of human Prudence Are the Saints then forbid to be prudent Quite the contrary Jesus Christ commands 'em to be prudent and wise The Foundation of the Objection is that human Prudence and Inspiration are incompatible Which is evidently false in both sorts of Inspiration which I have asserted In the Inspiration of Suggestion is it a thing that no way becomes the Holy Ghost to inspire Men with Expedients that human Wisdom would approve There is no doubt to be made but that the celebrated Expedition of Gideon was according to the Design which the Spirit of God revealed to him It was preceded by a
the 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