Spring Moreover we have reason to examin and suspect them because they are not recommended to us by Persons actuated by the infallible Spirit of God This Reason is express'd by the Ancients in other terms for they say that the Apocryphal Books added to the Old Testament want Canonical Authority because they were written by persons who were no Prophets and who lived after Malachi the last of the Prophets Wherein they followed Josephus who has deriv'd from thence the grand Character of the difference which we ought to make between the Canonical Books and the Apocryphal The words of the Author are so remarkable as not to be omitted Answer to Appion l. 1. c. 2. There can be nothing more certain than the Writings authoriz'd among us because they cannot be subject to any Contradiction in regard that there is nothing approv'd but what the Prophets wrote some Ages ago according to the purity of Truth by the Inspiration and Agitation of the Spirit of God They have also written all that pass'd from the time of Artaxerxes to our Time But by reason there has not been as formerly a successive Series of the Prophets there is not the same Credit given to the Books which I have mention'd The Books written after the Prophet Malachi have been constantly rejected in regard he was the last Writer whom the Holy Ghost inspir'd under the Old Testament Euseb l. 8. De monst Evangel Quod ab illo tempore servatoris nullum extet Sacrum Voâ—umen VVhat I have said in respect of the Old Testament takes place in relation to the New Several Books of Piety were compos'd in the Primitive Church the Authors were Persons of Worth and the Books were so useful that the Reading of them was not only recommended to private Persons but they made no scruple to read them in publick For example the Epistle of Saint Clement had the same Honour VVherefore was it that those Books were not put into the number of Canonical that is to say of those Books that are the constant Rule of our Faith and Manners It was not always because they were in some things erroneous but by reason they were not inspir'd by the Holy Ghost that was sufficient to hinder them from being received for Canonical The Question that was put when there was a Dispute about any Book of which they doubted was to know whether or no it were written by a Person inspired Thence it came to pass that in the History of Eusebius we find that Dionysius Bishop of Alexandria pronouncing his Sentence upon the Apocalyps said that he acknowledged it to be the work of some Holy Man inspir'd by the Spirit of God 'T is known also that Origen speaking of the Book written by Hermas Reor enim sancti cujusdam divino spiritu afflati viri id opus esse Euseb h. e. l. 7. c. 21. Quae Scriptura valde mihi utilis videtur Et ut puto divinitus inspirata Origen l. 10. reptam Epist ad Rom. c. 16. Com. 14. said That he believ'd it to be a Writing divinely inspir'd a certain proof that they believ'd those Books which the Church has admitted as Canonical were inspir'd by the Holy Ghost CHAP. V. The Fourth Proof drawn from the honour which the Ancients paid to the Sacred Books of the New Testament WE may draw a very strong Argument to prove that the Primitive Church believ'd that the Sacred Books of the New Testament were inspired from the Honour and Reverence which they paid them I shall begin with that Holy awe which kept the Ancients from attempting any alterations in the Sacred Writings Addenti aut dâ—trahenti poena non modica Iren. adv Heres l 5. c. 30. It was a piece of rashness and Sacriledge to adulterate them either by adding or diminishing They were laden with Anathemas who were so bold as to lay their mending Hands upon those Sacred VVritings We find in the Ecclesiastical History that the Heretics who denied the Divinity of our Lord had the confidence to falsifie the Scripture to accommodate the Text to their Opinions Upon which an Author of the Primitive Ages says that it was not likely that the Heretics were ignorant how criminal an Enterprize of that nature was For says he Quantae porro audaciae sit ejusmodi facinus ne ipsos quidem ignorare credibile est aut enim sacras scripturas à spiritu sancto dictatas esse non credunt ac proinde infideles sunt aut semet ipso spiritu sancto sapientiores esse existimant ac proinde quid aliud sunt quam Demoniaci Euseb h. e. l. 5. c. ult either they believe not that the Sacred Scriptures were dictated by the Holy Ghost and so are Infidels or they imagine themselves to be wiser than the Holy Ghost and then what are they other then Demoniacs They had an inviolable Veneration for the Sacred Scripture Tatianus for having only presumed to put the Epistles of St. Paul into more elegant Language incurred the Censure which may be seen in the Historian last cited Euseb l. 4.29 If the Church were so jealous of the words of the Scripture we may easily judge of the Indignation of the Christians when they saw that any body durst presume to violate the Text it self either by addition or diminution 'T is clear that the Christians would never have been so sensible of injury done to the Scripture if they had not believed it to be the work of the Holy Spirit Some small fragment of Piety affixed to human Works would never have been a crime of Sacriledge For example I see not what great harm it could be to sow to S. Paul's Epistle to Philemon some little Discourse upon that Indulgence which is due from Christian Masters to their Servants were it true that the Epistle to Philemon is a Peice wherein the Holy Spirit had no Share 'T is true there may be something said in dislike of such an Act in regard that Sincerity requires that other Mens Works should be let alone in their natural Dress Nevertheless the Miscarriage deserves not to be treated with the Penalties of Sacrilege there is no reason to make such a noise about it as the Primitive Christians did upon the Alterations that were made in the Writings of the New Testament Nothing more clearly shews the Opinion which the Ancients had of the Inspiration of the Sacred Books than the Honor which they paid 'em in looking upon 'em as Sovereign Decrees in Matters of Religion For which Reason it was that in several Councils they were plac'd upon a Throne as they would have seated Jesus Christ himself had he come visibly to preside in those Holy Assemblies There was the same Honor paid to his Word as they would have done to his Person Which clearly shews with what an Eye of Veneration they look'd upon the Sacred Writings of the New Testament This Honor also no less visibly appears in the use which
prove the fulfilling of the Promise as I have said already but they deserve a Chapter by themselves CHAP. XIV Wherein are produc'd several Passages of Scripture which shew that the Sacred Writers of the New Testament have declared that they were inspir'd in their Writings 'T IS now time to pass to particular Proofs which are to be found scatter'd here and there in the Writings of the New Testament The Enemies of their Inspiration set a high Value upon the Objection which they fetch from hence that the Apostles never begin their Discourses as the Prophets do by saying The Mouth of the Lord hath spoken it and are so daring as to assert that the Sacred Writers of the New Testament never thought nor desired it should be thought that there Writings were inspir'd I must confess that the Apostles do not say in express Words The Mouth of the Lord hath thus spoken For in regard that the Prophets did not enjoy the Benefit of Inspiration but by Intervals there was some kind of necessity that those Holy Men should declare what things those were which they had learn'd by Revelation It was not the same thing with the Apostles in regard they were assur'd that the Holy Ghost assisted 'em always according to the Promise of Jesus Christ in Matters of Religion More especially it ought to be observed that it is not true that the Prophets always began their Prophetick Writings with these Words The Mouth of the Lord hath spoken Let 'em read the Five Books of Moses and they shall find several Proofs of what I affirm That Legislator without any more ado begins with these Words In the beginning God created the Heavens and the Earth Nor is the Book of Exodus signaliz'd with any other better Character of Inspiration Nevertheless 't is known that those Two Books are no less inspir'd than the Prophesies that command Attention with these Words at the Beginning The Mouth of the Lord has spoken Let 'em not therefore have a worse Opinion of the Writings of the New Testament under pretence that these Words are not there In the Old Testament that which was merely Historical was not introduc'd with this Preface The Mouth of the Lord has spoke This is usually reserv'd for parts that are purely Prophetick wherein the Spirit of God had a singular Concern Now I affirm that the New Testament in those parts that contain some Prophecies marks out their Original as distinctly as if the Apostles had said The Spirit of the Lord has spoke it As for the Historical Parts and such as undertake Argument 't is not to be thought strange if we do not there meet with the same Character That is common to both Testaments they never expresly attribute to God any more than his Oracles But that is no Obstruction but that what those Holy Men either wrote or thought under the Guidance of the Holy Ghost may not be in some measure inspir'd I shall discourse of that more distinctly in the Series of this Treatise I have said enough to shew that the Old Testament has no advantage over the New in respect of Inspiration and that they are in the wrong who deny this Truth under pretence that the Prophets say sometimes The Mouth of the Lord hath spoken but the Apostles never make use of that Expression As to what they add that the Apostles never pretended to Inspiration and that they have not mention'd any thing of it in their Writings it is easie to be discern'd that nothing stands upon a weaker Foundation than this Objection In short the Apostles let us know that they had receiv'd from Heaven what we call Prophetick Parts sometimes it was in Vision sometimes by the Suggestions of the Spirit As to other Parts besides that I have already observ'd that the Works which compose the New Testament are written by Authors which the Holy Ghost had invested with Endowments necessary to make that Book the Foundation of Truth I could wish that something of Attention might be given to some express Passages of the New Testament S. Paul assures the Corinthians that he had the Mind of Christ 1 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another place after he had given his Judgment upon several Scruples that arose in point of Marriage he says that he speaks by permission not by command Chap. 7. and that he gives his Judgment as one that has obtain'd Mercy of the Lord to be faithful Is not this of as great Force as if he had said all these Instructions which I have given you were inspir'd into me by the Holy Ghost The Thing speaks it self S. Paul affirms that what he wrote to the Corinthians touching Marriage was the Work of the Holy Ghost For these Words Now I believe that I have the Spirit of God either signifie nothing where they are placed or else they signifie that what the holy S. Paul had wrote was by the Guidance of the Holy Spirit 'T is the general Intention of this Apostle that he should be look'd upon as a person in whom the Spirit of God resided to render him capable to instruct others The good thing that was committed unto thee 1 Tim. 1.14 2 Cor. 13.3 1 Thess 4.6 says he by the Holy Ghost which dwelleth in us since ye seek a Proof of Christ speaking in me He therefore that despiseth despiseth not man but God who hath also given unto us his Holy Spirit If any man thinketh himself to be a Prophet or Spiritual let him acknowledge that the things that I write unto you are the Commandments of the Lord. All which Passages clearly shew what Opinion it was that S. Paul desired Men should have of his Writings S. Peter is no less positive This Second Epistle beloved I now write unto you That ye may be mindful of the Words which were spoken before by the Holy Prophets 2 Pet. 3.1 and of the Commandment of us the Apostles of the Lord and Saviour S. Peter in these Words designs two Things which are proper for our Subject 1. He parallels that Epistle with the Writings of the Prophets 2. He puts a great Value upon that Epistle because it was written by an Apostle of Jesus Christ Will any Man say that a person who thus expresses himself did believe that the Writings of the Apostles were not inspir'd In the same Chapter S. Peter gives an Authentick Testimony in favour of the Epistles of S. Paul Even as our beloved Brother Paul also according to the Wisdom given unto him 2 Pet. 3.15 16. has also written unto you as also in all his Epistles speaking in them of these Things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures These Words furnish us with two convincing Arguments in favour of the Inspiration of the Epistles of S. Paul 1. They were written according to the Wisdom which S. Paul had receiv'd
the Prophets never argu'd with men All the Old Testament is full of Proofs to the contrary Was it not by way of reasoning the case that God said to Cain Gen. 4.6.7 Why art thou wroth and why is thy countenance fallen If thou dost well shalt thou not be accepted And if thou dost not well sin lieth at the door And unto thee shall be his desire and thou shalt rule over him Wherefore then is thy Countenance fallen This is certainly a Reasoning the Case if ever there were any such thing the like may be said of these words Gen. 6.3 My Spirit shall not always strive with man for that he also is Flesh yet his days shall be above a hundred and twenty years Let them read the eighteenth Chapter of Genesis where they may see how God argues with Abraham before he went to destroy Sodom After all this are they so bold as to affirm that God never argues with man I think it needless to run over the Prophets to shew that they frequently argue the Case There needs no more than to open the Old Testament to find proofs of this assured truth Know they not how Isaiah begins his Revelations Isai 1.2 Hear O Heavens and give ear O Earth I have nourished and brought up Children but they have rebelled against me 1.3 This way of arguing shews the ingratitude of Israel The Ox knows his Owner and the Ass his masters Crib but Israel doth not know This manner of arguing puts Israel to shame 1.5 Why should ye be stricken any more ye will revolt more and more This way of arguing justifies God he resolves to take no farther care of his People and indeed all the Prophets are full of these Expostulations M. N. professes however to believe that our Saviour Jesus Christ was a Prophet and a Prophet infallible Could any man have ever read the Gospel and seriously maintain that so great a Prophet never argu'd All his Exhortations are full of Arguments which he sometimes grounds upon the Old Testament sometimes upon Natural Notions and sometimes upon Maxims receiv'd among the Jews After this to say that the Prophetic Spirit never argues is either to deprive Christ Jesus of the Honour which they pretend to pay him or else to be ambitious of speaking those things which are altogether repugnant to truth Quite the contrary 't is evident considering the manner how God is used to converse with men that it was his pleasure to use them like rational Creatures and convince them by requiring their Obedience When he produc'd the Light which made all Bodies visible he never disputed the matter but with a commanding Voice Let there be light said He. 'T is not the same thing with the light of Conversion God makes use of Argument in the Creation of that new Light This is the course I might have held in framing my answers had I affirm'd that the Holy Spirit suggested to the Apostles what they wrote But there was no need for me to enter into a discussion for me who assert that the Apostles were commonly no otherwise inspir'd than by the way of Direction Their Reason acted under the infallible Guidance of the Holy Ghost From thence it is apparent after what manner we ought to answer to what is objected concerning the dubious expressions which the Apostles make use of For this is one of those Objections which M. N. alledges to refute the Inspiration of the Sacred Writings of the New Testament The Evangelists says he Sentiments p. 2 6. when they mention a certain time never determine it exactly because they knew it not so precisely that they could fix the number of the Days and Months We find in several places about a certain Time or about such a Number What is concluded from thence That the History was not dictated immediately by the Holy Ghost who knew exactly the Number and Time that was in question This is true and therefore I do not affirm that the Holy Ghost immediately dictated the Apostolic History like an Author from whose lips an Amanuensis writes whatever he dictates According to that Principle which I have laid down the Sacred History was written under the Direction of the Holy Ghost which was no hindrance but that the Apostles might speak after their usual manner He did not acquaint them with all that he knew There is one Objection rais'd against the Inspiration of the Sacred Writers that they often stumble into Contradictions But this is more than they can ever prove It may be easily shewn that the one relates some Circumstances which the other omits But this is only Variety no Contradiction In Contradiction one of the two extreams must be false which is a miscarriage that never befel any of the Apostles But in Variety there is not so much as the shadow of an untruth If two men relate the same story the one may forget some Circumstance which may be recited by the other and yet neither the one nor the other be guilty of Falshood Without question Varieties of this nature are to be found in the Gospels If they will maintain that there are any real Contradictions in them that is what it behoves them to prove But I have already made it out in my Animadversions upon the History of Judas that there is no solid ground for the most seeming Contradictions that are to be found in the Gospels M. N. insists upon this that God has permitted different readings in various parts of the Scripture and they from thence alledge that Providence would have been more careful of the words had they been inspir'd But do they not know that the Prophets also have their various Readings notwithstanding all the Nicety and diligent care of the Synagogue If there be any thing which proceeded from the Mouth of God it is his own Name Nevertheless 't is well known that the true manner of pronouncing it is quite lost I know not what Opinion M. N. has of the Terms which Jesus Christ makes use of in his Exhortations though they were inspiâ—'d no body will deny that some of them were lost and that those which are lest are exposed to the variety of Reading By which it evidently appears that what is objected in reference to the Variety of Readings no way prejudices the first inspiration of the Sacred Writings Nor can we find how they should be prejudic'd in the least by saying that God permitted the words of the Apostles made use of under the direction of the Holy Ghost in process of time to suffer some slight alteration through the presumption or carelesness of the Transcribers This is no hindrance but that the Apostles might be Infallible according to the Promise which Jesus Christ had made them their mistakes would otherwise be a disgrace to the Holy Ghost who took upon him to guide them in the Functions of their Apostleship Lastly 't is observed that St. Paul makes a distinction between his own thought and the express direction of Jesus Christ Thus when he speaks of the indissoluble Tie of Marriage in general 1 Cor. 7.10 But for those that are marry'd I command yet not I but the Lord. But when the Question is about a particular Fact upon which he gives his Opinion according to the wisdom which God had infus'd into him he makes use of this Expression But to the rest speak I not the Lord. Whence they conclude that many times S. Paul speaks as a wise Man and that all his words are not to be look'd upon as the words of the Lord. There needs no more than to answer in one word that S. Paul distinguishes between the directions which our Lord Jesus Christ gave when he was upon Earth and those which he gave by the Ministry of his Apostles Jesus Christ declared Marriage to be a Tie not to be dissolv'd as is apparent in the Gospel Afterwards upon a particular case among the Corinthians Saint Paul gives his Opinion this was the foundation of these expressions I command yet not I but the Lord. This Distinction perfectly agrees with the System which I have made out It supposes that the Apostles frequently spoke argu'd advis'd exhorted according to their own Prudence but under the infallible Direction of the Holy Ghost Thence it comes to pass that S. Paul after he has decided several Cases in the Chapter whence the Objection is taken declares that it was by the Spirit of God that he made those Revelations And I think also that I have the Spirit of God I do not believe that I have omitted any material Objection but if there be any that slipped out it will be an easie matter to resolve it when once the Reader becomes never so little the Master of that Principle which I think I have very clearly made out THE END
the Ancients made of Scripture to confirm the Faith of the Christians The Doctors of the Primitive Church allow a Sovereign Rank to the New Testament There is no longer any Hesitation after the Voice of these Oracles has been once heard These are the Urims and Thummims of the New Covenant after they once had seen their Decision it was a Crime to appeal When we seriously consider that this is a Submission and Compliance in Religion it self we ought to acknowledge that this Honor was not paid to the Sacred Books but because they were or at least because they were thought to be the Books of God who is the only Lord of the Conscience And the Truth of this Reflection will be agreed to whenever it shall be call'd to mind that we speak of a time when the Christians perfectly understood this privilege of the Almighty They were very nice in this particular Wherefore did they not obey those Emperors that oppos'd the Course of Christianity It was the Lord had spoken Wherefore did they not believe so many Philosophers whose Example and Illusions so strongly supported Paganism It was the Lord had said it Wherefore did they forsake the Synagogue that Synagogue which Divine Mercy had appointed to be the Guardian of the ancient Oracles It was the Lord had spoken The Scripture of the New Testament was more powerful than the Emperors and triumph'd over the Reputation which the great Doctors had enjoy'd so long in all the Schools of the World The Reason is because that in comparison of God Man is nothing when God speaks no Body else is to be heard Therefore the Christians being convinced that the Almighty spoke in the Writings of the New Testament they yielded with an awful Submission to the Decisions which they found therein This was never contradicted by Hereticks they durst not appeal from the Words of an Apostle because they were persuaded that they were the Words of the Holy Spirit The Method which they usually made use of to avoid the Weight of that Authority was to mutilate the Scriptures or to corrupt the Sense by wrested Explanations But when it could be prov'd that such a Writing was Apostolical or that such a Sense was the meaning of the Apostle the most obstinate Hereticks would submit at least they had nothing to say It is needless to cite Authors upon a Subject for which Proofs may be found almost in every Page of the Writings of the Primitive Church Moreover there have been so many Occasions to shew that she has always look'd upon the Scripture as the Rule of Faith that these Proofs are become common There needs no more for a Man to do but cast his Eye upon our Books of Controversie to see what have been the Opinions of the Fathers upon this Subject CHAP. VI. The Fifth Proof drawn from hence that the Ancients positively asserted the Books of the New Testament to be inspir'd THus far I have prov'd the Inspiration of the Books of the New Testament by Arguments drawn from Antiquity 'T is now high time to produce something more express and absolute So I call the express Declarations of the Ancients upon this Subject My Design as I have already said is to tie my self particularly to those who liv'd before the Nicene Council that is to say at a time which the greatest Enemies of Antiquity mention with some kind of Veneration I am apt to think they will pardon me if here I produce a Crowd of ancient Testimonies 'T is a Collection that may prove serviceable for I believe there has not as yet been any made upon this Subject Thereby it will be the better understood that we teach nothing new concerning the Inspiration of the Sacred Books of the New Testament and that M. N. has no reason to insinuate from time to time that the Ancients are of his side If he be willing that the Question shall be decided by Antiquity that which I am going to say tho I only pick and chuse would quickly shew where the Innovation lâ—es Clemens Romanus is very express in the Epistle which he wrote to the Corinthians Clem. 1. Ep. ad Cor. Certè divinitùs inspiratus de se de Cepha Apollo per Epistolam vos monuit According to Junius 's Version for he affirms that S. Paul writing to the same Church concerning the Schisms that rent it to pieces was divinely inspir'd Justin Martyr is no less express in his Conference with Tryphon the Jew where he says Assistenti namgue tibi auscultanti probabo non vanis nos sidem habuisse fabulis neque Demonsrratioonis exportibus sed Spiritu Divino plenis Just Martin Dial. cum Tryph. p. 226. that he would under take to prove that the Christians did not build their Faith upon Fables nor upon vain Arguments but upon Demonstations full of the Holy Ghost Theophilus Bishop of Antiochia citing the Authors of the Old and New Testament says Theoph. ad Antol. l. 3. p. 125. Quia utriusque Testamenti Ministri uno eodemque spiritu inspirati locuti sunt Quapropter hoc spiritu impulsi consona nullo modo pugnantia praedixere Ibid. p. 128. that both the one and the other spoke as being inspir'd with one and the same Spirit Who is that Spirit To which he answers a little after That it was the Spirit of God Divino Spiritu afflati The Testimony of Irenaeus is very positive in one place where he goes about to prove Iren. l. 2. p. 47. Credero autem haec talia debemus Deo qui nos fecit rectissime ' scientes quâ—a Scripturae perfectae sunt quippe à verbo Dei Spiritu ejus dictae that we ought not to dispute against the Decisions of the Holy Scripture Wherefore Because it is the Word of God and of his Spirit For thus we explain what the same Author says in another Place of the Word which was preach'd by the Spirit Ibid. l. 3. c. 21. Verbum incarratum praedisatum à Prophetis Apostolis â—b ipso Spiritu The Word made Flesh says he which was Preach'd by the Prophets by the Apostles and by the Spirit as if he had said by the Spirit which inspired both the one and the other This is the Explanation of Ireneus himself for he says in another place Vnus enim idem Spiritus Dei qui in Prophet is quidem praeconavit c. ipse in Apostolis annunciavit Id. l. 3.25 That the Spirit of God that spoke by the Prophets Preached the Gospel also by the Apostles In a Word 't is the stedfast Doctrine of that ancient Author Omnis Scriptura nobis data consonans nobis invenietur Id. p. 203. that the whole Scripture proceeded from God Clement of Alexandria is of the same Opinion when he speaks in his Stromata of the equivocal Words which we meet with in Scripture At mens Prophetici loquentis spiritus occultè I
Commission to write his Gospel That Luke was excited and constrain'd by the secret impulses and instigations of the Holy Ghost §. 7. Spiritus Sanctus B. Lucam occultis quibusdam stimulis cogit excitat That the Holy Ghost enforc'd St. John to write his Gospel against his will §. 6. Spiritus Sanctus Joannem invitum licet ad scibendum Evangelium impulit §. 9. Quae cum Apostolus ex sancti spiritus afflatu pronunciaret necesse non habuit spiritus sancti mentionem facere Cum igitur Apostolus vel potius spiritus sanctus per Apostolum loqueretur ibid. quippe Apostolus sancto spiritu impulsus ibid. de quibus adeo mihi videtur in Epistola Judae commotus spiritus hoc est in Catholica ejus Epistola in qua per Apostoli vocem sanctus inquam spiritus Haeres 26. which is the Gnostic §. 11. That St. John has related all things faithfully under the Conduct of the Holy Ghost Spiritu sancto Gubernant an expression that ought to be born in mind for the better understanding of the nature of the Inspiration of the sacred Writings that the Holy Ghost spoke by Saint Paul That the Holy Ghost spoke by the mouth of Saint Jude in his General Epistle Thus it is that the Fathers generally express themselves after the Nicene Council But I have laid an Injunction upon my self not to descend too low and I have only spoken of Epiphanius by reason of Aetius who profest the same Opinion with M. N. Nor do I find that that same Arian was able any more than his Disciples to interrupt the Series of Tradition or to hinder the common Belief of the Universal Church from being altogether for the Inspiration of the Sacred Books of the New Testament As for Saint Jerom's anonymous Persons and Epiphanias's Anomeans they make not a part of the Church considerable enough for any man whatever to produce them as Testimonies But in regard it has been all along my aim to confine my self to the three first Ages of the Church I shall say no more than this that 't is apparent that these Innovators who appear'd not till the Ages following cannot hinder me from concluding that I have on my side the Universal testimony of the Church truly Primitive This Testimony is of great moment in the Minds of all men that consider those Ages to be the most pure at what time they had things deliver'd to them as it were from the first hand I know not what I ought to think of a Christian who despises such Antiquity Such a Scorn may be excus'd in people who are ignorant of it but when we find the learned neglecting a Testimony so authentick 't is a temptation to believe that either they have not well considered the influences which that Testimony has upon the Foundations of the Christian Religion or that else they would not be sorry to see that Foundation shaken It may be said that the Fathers which we so highly extol were guilty of divers Errors I grant it 't was by the permission of God that by that means the Writings which he has solely abandon'd to human Wisdom should be distinguish'd from those which he infallibly directed by his Spirit But we ought to know what those Errors are before we draw an argument against what the Fathers have said for the Inspiration of the Sacred Books First I observe that those Errors are not universal among the Fathers now that wherein they contradict themselves can never be said to be the unanimous Voice of Antiquity This is the Character of the Errors with which the first Authors of Christianity were upbraided Some deviated after one manner others after another but they were not found in company under the same deviation Such Errors have nothing common with the truths which they teach both constantly and without variation of which nature is the Inspiration of the Sacred Books of the New Testament I add to this consideration that it is requisite to examine well the nature of the Errors of which the Fathers are accus'd before an argument be rais'd from thence against their unanimous Testimonies for the inspiration of the Scripture Sometimes they mistake in speaking of something to come which never was revealed to them as when they discourse with too much confidence how near at hand the end of the World is Sometimes they err in matters of Fact which they have admitted with too much Credulity as when they tell the Story of a Phoenix rising again out of her ashes But nothing of all this does any injury to what they have averr'd touching the inspiration of the Sacred Books That is a Truth that marches step by step with the delivery it self of those Books They were deliver'd from hand to hand with this Advertisement that they were inspir'd by the Holy Ghost It is as certain that the Holy Ghost directed and order'd the Composition and structure of the Gospels as that the Gospels were written by St. Matthew Saint Mark Saint Luke and Saint John This is one of those things that were essential to the Honour of the Sacred Books and which were every day said of them So that 't was impossible that this Tradition so lively and universal as it was should come from any other hand than the Apostles themselves who when they left their works behind them acknowledged they had been written by the enlivening inspiration of the Holy Ghost This has no resemblance in the least with the story of a Phoenix nor with what the Father 's imagin'd about the end of the World while they crosly interpreted the words of the Apostles There is not any more plausible Objection than that which may be drawn from the judgment of the Fathers upon the Version of the Septuagint Justin Martyr Ireneus and Clement of Alexandria were of Opinion that those Interpreters were guided by the Spirit of God However at this day many people believe that they were subject to Error like the rest of the Interpreters and by consequence left to themselves Upon which some may raise this argument Since the Fathers were deceived in their Opinion touching the inspiration of the Greek Interpreters of the Old Testament the testimony which those Fathers give in relation to the Apostolic Writings ought not to be so strongly urged 't is from thence to be seen that 't is not an infallible Testimony I have several things to observe by way of solid answer to this Objection 1. There are learned Men of the first Rank who indeed maintain that the Seventy Interpreters were really guided by the Holy Spirit It cannot be deny'd but that it was by a special direction of Providence that the Sacred Books were translated into a Language that was almost Universal It was proper that at a time when God would not be known but in a small corner of the World the Sacred Books should be in Hebrew But when Grace was ready to disperse them over the Earth was
from Heaven I have already touch'd upon this Argument The other is that the Epistles of S. Paul are reckon'd in the Number of the inspir'd Scriptures which the ignorant and unstable wrest as they do the other Scriptures Assuredly by those other Scriptures S. Peter means the inspir'd Scriptures of which Jesus Christ says in another place You go astray not knowing the Scriptures and which the New Testament usually cites as the Work of the Holy Ghost The Business in Hand is about the Scriptures which the unlearned wrest to their own destruction which can be meant of no other than of the Holy Scripture S. Peter does not complain of the Unlearned for wresting the Scriptures but for wresting the other Scriptures VVhence it is evident that the Epistles of S. Paul are reckon'd in the Number of the inspir'd Scriptures Can any thing be more positively express'd upon the Inspiration of the VVorks that make up the New Testament CHAP. XV. Wherein is drawn from the Gift of Discerning of Spirits granted to the Primitive Christians a Proof very much in Favour of the Sacred Books which the Apostles have left us MEN dispute about the Marks whereby they might formerly know the true Prophets Commonly it is affirm'd that Miracles or the Accomplishment of the Prophecy was the true Proof of a real Prophet But it may be said that this is not always certain for it would be a difficult thing to prove that all the Prophets verified their Mission by Miracles or by accomplish'd Prophecies This was not altogether so necessary but when there was something of great Importance that was the Subject of the Prophecy For to what purpose was it to make a great Noise and a stir when there was nothing more in the Business than to reduce Sinners into the right Path that had been traced by a Law supported by so many Miracles God never overturns the Laws of Nature unless there be some necessary occasion I should have rather said that the Miracles of a true Prophet become serviceable to him that wrought none at all wherein I thus explain my self When a Prophet had justified his Mission by some Miracles he was acknowledg'd for a Man of God After which his Testimony was as good as a Miracle to other Prophets while he acknowledg'd that those new Prophets were sent by the same Master This Attestation remov'd all Occasion of Doubts When we find that certain Books of the Old Testament want these authentick Proofs of their Divinity which other Books have that are look'd upon in the first Order of Canonical we are confirm'd by understanding that those Books about which some Men would raise Disputes and Doubts pass'd through the Hands of the last Prophets truly inspir'd I say the same thing of persons a Prophet whose Mission was not honor'd by Miracles was acknowledg'd upon the Inspiration of another Prophet whose Attestation had been prov'd I apply this Argument to my Subject They who had no good Opinion of the Works of S. Mark and S. Luke because they were not Apostles ought to alter their Sentiment when they consider that the Evangelists had the Approbation of the Apostles How shall we prove that the Apostles were worthy to be credited We have their Miracles but we have also other Proof from the Conduct which God observ'd in providing credible Testimonies among the Primitive Christians to justifie the Apostles 'T is known that among them there were several to whom God had granted the Talent of discerning Spirits 1 Cor. 12.7 8 10. S. Paul is positive in it But the manifestation of the Spirit is given to every man to profit withal For to one is given by the Spirit the word of wisdom to another the word of knowledge by the same spirit To another the working of miracles to another prophecy to another discerning of Spirits This is no bare natural Discerning since it is reckon'd in the number of miraculous Gifts The Spirit of God taught several Christians how to understand Persons and Doctrines truly inspir'd Several make no scruple to refer to this what S. Paul says of the Spiritual Man 1 Cor. 2.15 But he that is spiritual judges all things This is to be understood of the things of God 14.29 Let the Prophets speak two or three and let the other judge Thus you see the discerning of Spirits establish'd Verse 22. of the same Chapter 't is said The Spirits of the Prophets are subject to the Prophets which is usually explain'd by saying that the Prophets of the New Covenant were Masters of themselves to observe silence till they had an opportunity to speak But nothing hinders but that it may be meant of that same Dependance which some of the Prophets had upon others when the one examin'd the other In which Sence the Prophets were subject to the Prophets The same Chapter furnishes me with an undeniable Proof to uphold my Argument Vers 37. If any Man think himself to be a Prophet or spiritual says S. Paul let him acknowledge that the things which I write unto you are the commandments of the Lord. If any one thinks himself to be a Prophet or spiritual that is according to the Phrase of Scripture If any be a Prophet or spiritual let him acknowledge c. Spiritual persons then might discern if what S. Paul wrote came from the Lord. The Epistles of that Sacred Author pass'd for such a Proof which might well be call'd the Judgment of God since it was God who inspir'd Spiritual Men. This Consideration may serve for the Understanding of several Places of S. Paul he exposes his Writings to the Judgment of Spiritual Men Men judicious and discerning establish'd by Grace to corroborate the Authority of the Apostles By that means it was plainly discern'd that there was nothing spurious in their Writings and that they contain'd neither Arguments nor Matters of Fact which were not exactly according to the Weights of the Sanctuary Spinosa and M. N. here propose some Scruples but my Answer will be more intelligible when I have considered the Nature of the Inspiration of the Sacred Books of the New Testament Which is that which I am going to undertake in the Second Part of this Treatise The End of the First Part. The Second Part. CHAP. I. Wherein it is shewn that 't is not the Common Belief that the Sacred Books of the New Testament were dictated word for word by the immediate Suggestion of the Holy Ghost WHEN we go about to disabuse the Publick of an Euror 't is necessary that it should be notoriously manifest that it is publickly received in which case the notoriousness of it supplies the Proof or at least if the thing be not so evidently known 't is requisite we should give our selves the trouble to prove it For if it so falls out that Men undertake to undeceive the Publick when it is not deceived 't will be a sufficient reason to complain of the injury and to upbraid a
they were called those things enter'd into the Composition of the Sacred Books under the immediate Direction of the Holy Ghost Natural Ideas common Ideas Ideas of their Profession all these became serviceable as well as the Ideas of Religion The share which we believe the Holy Ghost had in the writing of those things is 1. That he was the Primum Mobile of that Composition 't was he that set the Apostles at work whether it were in furnishing 'em with Occasions and Subjects to write upon or whether it were by secretly stirring 'em up to write I may say he put the Pen in their Hands 2. He presided in the Choice of the Matter which was to be put into the Work not suffering the Apostles to write any thing but what was true and to the purpose This is an Inspiration of Direction nor does there need any more to be said as to the Truths which they had heard and seen We shall see hereafter what sort of Infallibility arises from this Direction CHAP. IV. Wherein is Explain'd the Nature of the Inspiration of the Sacred Books of the New Testament in reference to the Progress which the Apostles might be able to make in reasoning upon the Truths suggested by the Holy Ghost and upon those which they had learn'd by the way of Sense THere are in the Writings of the Apostles several things which appear to proceed from their own Brains and which are as it were the Additions of their Reason This appears both in respect to the Oracles which the Holy Ghost suggested to 'em and in respect of those things which they had learn'd by Hearing and Seeing 'T is known to be the usual Custom of the Apostles to accompany the Truths which the Spirit suggested to 'em with certain Reflections For instance S. Peter joyning the Vision of the Sheet to the Vision that was seen by Cornelius Of a truth says he now I perceive that God is no respecter of persons c. S. Paul after he had declared what the Spirit had said in express Terms 1 Tim. 4.1 touching such as should depart from the Faith makes a short Discourse upon it S. Peter understanding by Revelation the near approach of his Death concludes from thence that it behov'd him to be a good Husband of his Time and to inculcate the Truths of the Gospel into the Hearts of the Christians in such sort that they might survive him 2 Pet. 1.12 13 14. Wherefore says he I will not be negligent to put you all in remembrance of these things tho ye know them and be establish'd in the present Truth Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance knowing that shortly I must put off this Tabernacle even as our Lord Jesus Christ hath shewed me When thus they reason'd upon the Oracles the Apostles had no need of being inspired to take the Word in a Sense of Suggestion Their Reason fortified and guided by the Holy Ghost whose Instruments they were was sufficient for 'em to find out in the revealed Propositions the Conclusions that were included in ' em Natural Logick would have served the Turn here we have no recourse to the Holy Ghost but to warrant the Infallibility of the Reflection of the Apostles The ancient Oracles that were clear needed no more than the ordinary Direction of the Holy Ghost to be well understood and to be the Foundation of Reflections and Exhortations But it is plain that for the apprehending certain Oracles which the Apostles apply to Christ or to Matters of the Gospel they stood in need of an extraordinary Assistance which was a sort of Suggestion 'T is not enough to say that many times the Apostles understood the Sense of Oracles by some Tradition which it may be was preserved ever since the time of the Prophets There will still remain some places of the Old Testament in reference to which we must needs say that the Apostles had an extraordinary Inspiration Such for Instance is that which allegorizes upon Mount Sina and Agar Such is also that which we find in another place touching Melchisedech Gal. 4. And such are several Oracles apply'd to Jesus Christ The Holy Ghost discovered upon those Occasions what we could never have understood by the usual Keys of Scripture The same Spirit which had inspired the ancient Prophets inspired the Apostles to make 'em understand what was said by the Prophets He perfectly understood his own Oracles and all the Grammatical Cavils that can be opposed against the Explications which the Apostles make of the Old Testament will never be able to carry it from the Decision of the Men of God The Prophets have been always look'd upon as the Interpreters of Moses but as infallible Interpreters their Interpretations passed for new Oracles from whence there was no Appeal In a word the Prophets are the best Commentators upon the Prophets because they spoke by the same Spirit Let us apply this to the Apostles who are also according to the Confession of Spinosa the Prophets of the New Testament They have explain'd the Old One 'T is by them that the Holy Ghost unfolds the Oracles which he had formerly inspired Curcellaeus himself with all the Liberty which he takes cannot forbear to attribute to the Inspiration of the Holy Ghost the Explananation which the Apostles make of the ancient Oracles Forsan etiam ad munus eorum attinebat Prophetias veteris Testamenti explicare de quibus Petrus dicit Ep. 2. c. 1. v. 20. Eas non fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu privatae Explicatioms quia eodem spiritus afflatu à quo fuerunt primum profectae opus est ad eorum Arcana enucleanda Curcell Tract Eccl. c. 8. sect 10. I pass to the Evangelic Matters of Fact of which the Apostles were inform'd after our Lord Jesus Christ had call'd ' em For three or four years together they receiv'd his Lessons and saw his Miracles After what manner is it that the Apostles have set down in writing what they learn'd during all that time Many times they have enlarg'd their Subject they have reason'd the Case they have explain'd This was done naturally under the Direction of the Holy Ghost as I have already made out But there was something more for if things had been barely presented to their Memory there would have been some which would have been enigmatical to the Apostles as they were when they receiv'd 'em from the first Hand We know that at that time they understood not several Parables and how long was S. Peter before he understood the Calling of the Gentiles 'T was requisite the Holy Ghost should make use of Visions to instruct that Apostle 'T is true the Explanation was not always made by Visions for the Holy Ghost had other ways to remove their Prejudices He opened the Understanding of his Ministers to the end they might the better apprehend the
Scriptures After 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
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
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