particular Author in view But I found that the Error which I oppose is so little known that if they did not see it supported by some one or other Men would believe I broached some Chimera of my own for the exercise of my Fancy Besides that the State of a Question is never better understood then when it is taken out of some Book wherein it has been already discuss'd First of all M. N. Author of a Treatise published in Holland presented himself to my thoughts I know no body that has more formally assail'd the Inspiration of the Sacred Books of the New Testament Spinosa led the way of the same Undertaking but there was little heed given to that Author because all Men knew he had no Religion and that moreover the obscurity and negligence that appear in all his Works have rendred them less formidable for that such Adversaries are not much to be fear'd But M. N. has given a more subtle and more dangerous Air to Spinosa's Notions and has digested them into a System of which I shall quote a brief Abstract as near as I can P. 281. Sentiments of some Divines c. in his own words I begin says he with the New Testament which is the principal foundation of our Faith 1. Jesus Christ was absolutely infallible it behoves us blindly to believe whatever he tells us because he said it and for that God gave us his Testimony that he said nothing but the Truth 2. In regard we have no Writings that ever Jesus Christ himself wrote we ought to believe what his Apostles have deliver'd to us concerning his Life and Doctrine because God has given us his Testimonial of of them by means of the Miracles which he wrought in their Favour and for that they have seal'd the Truth with their own Blood It might be that in some Circumstance of little Importance they might relate some things not altogether so exactly as they past but there is no reason that they should agree precisely in every thing to the Minutest Tittle 3. It behoves us to distinguish two Things in the Epistles of the Disciples of Jesus Christ 282. Ibid. there are the same Doctrines there which we find in the Evangelists and the Apostles frequently assure us that they learnt them from Jesus Christ There are others which the Apostles utter of their own Heads or which they infer from the Old Testament by divers Consequences We must believe the first for the same reason that we ought to admit the Gospels that is to say because of the Authority of Christ who preached them to the Jews We must admit the Second because they contain nothing but what is most conformable to the Doctrines of Jesus Christ or which is not founded upon good sence We must also observe that in regard they had not extraordinary Inspiration to write their Epistles they intermix several things that relate to their own Designs and their particular Affairs wherein it behoves us to be careful how we search for Mysteries Such are the Salutations at the end of the Epistles St. Paul 's Orders to Timothy to take Mark along with him in his return to him the Advice which he gave him to drink Wine sparingly for his Stomach's sake and by reason of his frequent Distempers 4. There are several Prophecies scatter'd up and down in those Epistles and the Apocalyps is absolutely Prophetical It behoves us to give Credit to these Revelations because it was God who sent them immediately to his Apostles It is also easie to distinguish some other Things which the Apostles never propounded but only as Conjectures After M. N has Epitomiz'd his System he believes he has levell'd the way to Heaven P. 284. and insults over our Divines in saying That it seems evident that in regard the new Opinions introduced into Religion since the death of the Apostles are not to be maintain'd instead of being advantageous to the Christian Religion they are extreamly prejudicial to it There is that Inspiration attributed to the Apostles which they never pretended to have and of which there is not any footstep to be seen in their Writings This is only an applauding of himself but I hope the Author will meet with but few Men that judge as he does of his new Theology For so far is it from being advantageous to Christianity that it is evident and very evident too that it sets it upon the brink of a Precipice We understand from a Friend of M. N's that this pretended Discovery has been look'd upon by several as a * Defence of the Sentiments c. P. 218. Step that leads directly to Deism and the Author likewise is accus'd of favouring that abominable Opinion 'T is not for me to judge of Monsieur N's Intention I know not whether he inclines toward Deism or no besides that I am willing to believe he does not for why should I attribute to an Author a Sentiment which he seems to detest especially when a man is brought in question who conceals himself and who is not exactly known but only by venting his Opinions among us I keep close to his Writing That gives me sufficient reason to say that if he be not a Deist he has done the Deists a very great kindness as also all those Libertines that could wish there were no Christian Religion at all They find very near what they look for in the New System which delivers them out of several streights and which reduces Christianity to nothing or within a little of nothing Is not this to favour Deism Since I am now upon the Point of the weight of this new Religion the Vanity of which I shall in the Series of this Discourse endeavour to shew I must needs say that a man may observe how that this new Religion allows the Christians almost nothing of Inspir'd It supposes indeed that Jesus Christ was infallible but that signifies little because Jesus Christ does not speak to us either viva voce or in writing We must have recourse to the Evangelists who were persons of Credit and who have faithfully related to us what they both saw and heard Some Body perhaps will add that they have been good men who have left behind them in their Histories several marks of their Simplicity their Logick was false they had not very good Memories notwithstanding all their Sincerity so that they have assuredly but marr'd the Doctrine of their Master We must acknowledge that these Suppositions which agree very well with M. N's System create very great Scruples about the Gospels Besides they open a passage for several Niceties that may be very inconvenient for Christians that are desirous to ground their Faith upon that part of the New Testament What say they of those other Writings which Providence has joyn'd to the Gospels They are Works entirely Human except the Apocalyps to which they pay the Honour of Believing that it is absolutely Prophetic In the other Books
Case the Words of Moses have been apply'd to ' em When a Prophet speaketh in the Name of the Lord Deut. 22. if the thing follow not nor come to pass that is the thing which the Lord hath not spoken but the Prophet has spoken it presumptuously thou shalt not be afraid of him 'T is not without Cause that I have alledg'd the Example of the End of the World for that some Authors have drawn from thence an Argument which in my Opinion dishonors the Infallibility of the Apostles They have no way mistaken upon this Subject I do not say that they were acquainted with the last Hour the Son of God himself as he was the Son of Man was ignorant of it Infallibility does not consist in knowing every thing but in saying nothing but what is certainly true So long as we either say nothing or that we affirm nothing touching those things of which we have no Knowledge we cannot be accus'd of Mistake This Infallibility of the Apostles is no way wounded by the Scandal thrown upon 'em in reference to the End of the World A Reproach grounded upon Passages ill-understood the greatest part of which are to be explain'd of the End of the City of Jerusalem according to the Prediction of Jesus Christ or of the End of every Man with whom as to his own particular the World is at an end when he dies This suffices in answer to the Objection which is made against the Apostles under pretence that they believ'd the End of the World was at hand However to strengthen this Objection they quote several of the Ancients that were under this Mistake But what is that to the Apostles if what they uttered concerning the Destruction of Jerusalem were afterwards apply'd by other Doctors to the End of the World The Mistakes of succeeding Ages ought not to reflect upon the Apostles I set apart a Place wherein Grotius and some others pretend that S. Paul has expresly declar'd that the World was to last but a few years his Words are these 1 Thess 4. For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with 'em in the clouds to meet the Lord in the air c. From whence they conclude that S. Paul believ'd that the End of the World was nigh at hand but it is an easie thing to demonstrate that this Interpretation is no way to be made out 1. S. Paul himself declares in express Terms that he was not of that Belief nor can we have a better Interpreter 2 Thess 2.1 Now we beseech ye Brethren by the coming of our Lord Jesus Christ and by our gathering together unto him that ye be not soon shaken in your first sentiments nor be troubled neither upon the credit of any Prophetick Spirit nor by Word nor by Letter as from us that the day of Christ is at hand Now we may see by that Passage whether S. Paul believ'd that the End of the World was at hand He denies it in express Terms he protests that he had no such thought and to render this Protestation more solemn makes use of the Name of the Lord Jesus We beseech you Brethren c. Does he tell the Thessalonians that he was deceived in his first Epistle to them but that being better inform'd he had a mind to disabuse ' em Nothing at all of any such thing but he disowns all Epistles which affirm that the End of the World is at hand Had we nothing more than that Protestation it were sufficient to convince us that S. Paul was never of that Opinion which is imputed to him 2. The Declaration which he makes upon it is accompanied with some Circumstances which present us with a new Demonstration After he had removed from the Minds of the Thessalomans the Error that was crept in among 'em under his Name he marks out the Events which are to forerun the End of the World Let no man says he deceive you by any means Verâ— 3. for that day shall not come except there come a falling away first and that man of sin be reveal'd the son of perdition Which Man of Sin is character'd forth soon after as one affecting Divine Honors and counterfeiting Miracles Grotius will have this to have been accomplish'd while S. Paul liv'd in the person of Caius Caligula and because that was not sufficient to supply all that S. Paul says touching the Man of Sin that Author brings in Simon the Magician to complete his System But to give some plausible Colour to his Conjecture he must have antidated several years the Second Epistle to the Thessalonians which the Learned Men of both Communions have all alike dislik'd Besides this Consideration which is of great moment I add that Grotius goes about to bereave S. Paul of sound Judgment in making him argue thus The last day is a great way off be you assuredly convinc'd of it for it shall not appear till you have seen Caius Caligula and Simon Magus If those Men of Sin were then just ready to break forth into all their Impieties as must be granted according to Grotius's Systeme how could they have any share in S. Paul's Argument whose intention it was to shew that the Day of Judgment was far remote S. Paul had not seen yet all the Events which according to his knowledge were to precede the End of the World Did he not know that Jerusalem was to be destroy'd that the Gentiles should receive the Gospel and that the Jews should recover from their lost Condition These are Truths which are dispersed up and down in S. Paul's Epistles Had he had no other Lights but those of common Sense he would have seen that those Events and Revolutions were not at hand and consequently that the End of the World was not so near before which those Revolutions were to happen 3. In the same Chapter we meet with Expressions which are the Ground of another Argument which is no less strong than the two former I undertake to prove by S. Paul himself that he neither believ'd nor taught that the End of the World was at hand Is it not a certain proof of this same Truth that in the same place where the Apostle denies the End of the World to be at hand he engages the Thessalonians to persevere in the Doctrine that had been taught 'em both by Writing and by Word of Mouth Instead of telling 'em I was deceiv'd in my First Epistle but I have received New Lights about the Time that the World shall come to an End therefore do not believe what I said he speaks quite another Language Therefore Brethren says he stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle Is this the Stile of a Man that recants 4.
forgot what kind of death Christ Jesus died The death of Judas was an Accident so considerable and so extraordinary that they could not but remember it will they say that Saint Luke was deceived How could that be He wrote under the Inspection of the Apostles concerning a notorious Accident That says he which was known to all the Inhabitants of Jerusalem Doubtless he had read the Gospel of Saint Matthew whom he acknowledged to be a testimony of sufficient Credit After which would he in common sence have undertaken to contradict such a Testimony By these Reflexions it appears that it is impossible that either of the two Evangelists should have been deceived Nevertheless one says that Judas hang'd himself the other that he threw himself headlong But easie satisfaction may be given upon this seeming Contradiction 1. Nothing hinders the reconciling these two Idea's by saying that Judas hang'd himself upon some high place but that the Rope broke which was the reason that his Body falling headlong he burst himself and his Bowels gush'd out this is very possible In this the Evangelists agree perfectly One says what the other says not but they do not contradict themselves Therefore M. N. is in the wrong to assure us with so much confidence that it is a manifest Contradiction 2. 'T is known that there is a difference between hanging and strangling a mans self Judas might strangle himself and yet not hang himself Hammon and other good Authors say that upon this occasion Grief did the Office of a Hangman and proves by several Examples that men have been strangled with Grief that is to say that they were choked by intercepting the passage of the Spirits The original Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more Let us say then that this Accident befell Judas in some High place from whence his Body falling might burst out 3. I ought not to forget a third Opinion according to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strangled himself includes not the death of Judas but barely an extream Grief As if a man should say though he did not die at the same time I am stifl'd with Grief only to express a considerable degree of anguish of mind In the Book of Tobit Tob. 3.12 vid. Ham. in Matth. 27.5 there is an express example of it We find the Daughter of Raguel so terribly griev'd with the Reproaches that were cast upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that she thought to have strangled her self However she did not die as appears by the sequel of the History Thus it was say they that Judas was surpriz'd by his Grief he did not die presently but some days after he went and threw himself headlong in the height of that Rage which attends people in in despair Saint Matthew speaks of the excessive Grief of Judas Saint Luke of his Death there is no contradiction After these three Explanations can a man with so much confidence affirm that 't is a manifest Contradiction which the Learned in vain endeavour to reconcile Must he not have declar'd open War against the Sacred Writers to call this a manifest Contradiction I appeal to all Persons of Justice and Moderation whether it does not appear by the manner after which the Answers are made to both Examples that they are not sufficient to prove that the Evangelists contradicted themselves or were deceived even in things of little Importance CHAP. IX Wherein it appears what ought to be the Extent of the signification of the words which the Sacred Writers have made use of in the Writings of the New Testament I Have distinguish'd those things which the Holy Ghost immediately suggested to the Apostless from those wherein he only presided by way of Direction They would not make any Scruple to grant that the signification of the Expressions dictated by the Holy Ghost are to be taken in a full sence but 't is pretended that there is no need of being so exact in those that may be called the product of Human Wit M. N. cannot brook there should be any search made after the Reasons why the Holy Ghost made use of one word rather than another and maintains that it is Ridiculous because often the Language of the Sacred Authors is Human and Careless enough The ordinary Method hath as he thinks a grear affinity with the Opinion of the Jews who hold it for a Maxim that the Books of the Law are inspired even to a Letter Defence des sentim pag. 235. lett 9. There is not one Letter in the Law say they upon which great Mountains do not depend He alledges the Example of the Antecedent Imputation of the Sin of Adam which is grounded upon a Comparison that S. Paul makes use of that Comparison says he is taken in a rigid sence whereas it should be consider'd that the Style of S. Paul being the Style of a man who is not exact in his expressions though the ground of his Arguments are to be admir'd Now to be so nice about the full signification of all his Expressions would expose one to a world of mistakes I am glad he acknowledges that the grounds of S. Pauls Arguments are to be admir'd Were the Author hard put to it I question whether he would not enervate this Confession with some distinction But that we may examin what he says concerning those who insist too severely upon the Sacred Language of the authors of the New Testament I think it necessary to observe two Things 1. That by this sort of Divinity they annihilate the use of the Sacred Books They will make them speak whatever they think fit Who does not plainly see that if they can make us believe that the Sacred Authors wrote things without exactness there must be a door open'd for all manner of Errors Though I set down a Truth which I might support upon words that seem clear to me they will presently dispute it with me because they may tell me there is no exactness in the Terms You deceive your self by confining your thought to the meaning of the words This is awonderful Rampart for all manner of Heretics Had the Holy Ghost abandon'd the Holy Writers to such a Negligence I should believe that his design was to have made the Scripture a Nursery of Errors and Divisions and not a Nursery of Truth 2. That although the Style of the Sacred Authors be Human it cannot be said to be Careless in respect of Things we know that there are Careless Expressions which Grammar would never pardon The Holy Ghost had no design to make the Apostles Masters of Language his aim was only to instruct them in the Truth provided they render'd it Intelligible that was sufficient According to this supposition 't is plain that we ought not to take the Language of the Apostles for a Model of pure Greek that was never the design of the Holy Ghost But since it is certain that he made them intelligible
in this Treatise which I divide into two parts First I shall shew in General that the Sacred Books of the New Testament were inspir'd and while I demonstrate what the nature of that Inspiration is I shall produce Principles whereby to resolve all difficulties that are already or may be rais'd upon this Subject We have but two sorts of Proofs to satisfie a Christian about matters which have no dependance upon the first Principles of Reason the unanimous consent of those Doctors that liv'd in the Primitive times of the Church and the Holy Scripture when it speaks after a plain and decisive manner These are the two sorts of Proofs which I shall make use of to shew that the Sacred Books are inspir'd I begin with the Belief of the Primitive Church after I have given the Reader two Admonitions the one that I do not undertake to drain all the Proofs that are to be found in this Fountain it being my design to confine my self to what may bring the matter to a point of Demonstration and to derive my Proofs from the first or most Primitive Ages of the Church My second Advertisement is that as M. N. assails the Body of the Sacred Books of the New Testament in gross I am not bound to defend them otherwise than in the same manner That Author believes that they are no way inspir'd that is to say that the Holy Ghost was never concern'd in the Composition of them For the repelling of this Attacque it is not requisite to follow the Sacred Books one after another by shewing upon the Subject of every one of them that they were effectually inspir'd I shall therefore consider the several Sacred Books as one single Book and I shall produce to the advantage of all together all the Testimonies which I shall find favourable to any one in particular 'T is according to this Method that M. N. attacques them for when he thought he had observ'd in any one of the Sacred Books any slip of human weakness he infers from thence an Argument against all the rest Let him in like manner be pleas'd to permit me to extend to all the Sacred Books whatever I shall meet with advantageous to any one which ought to be allow'd me so much the rather because there is not any one single where there is not something to be met withal which M. N. takes for a good Objection If only one of the Sacred Books proves to be inspir'd the Inspiration of that single Book secures the rest from the Objection which are made against them Though I speak in this manner 't is not that I am in fear for any one Sacred Book of the New Testament the whole is safe if men will but take the pains to consider the Testimonies of the Primitive Church in favour of the Inspiration of the Sacred Books they will not find any one for which there is not the Testimony of the Ancients or if any one be more remiss than the rest that negligence will be repair'd by the General Proofs that relate to all the parts of the New Testament CHAP. II. The first Proof of the Inspiration of the Sacred Books of the New Testament drawn from the manner after which the Ancients speak of it 'T IS known how the Christians speak at this day of the Holy Scripture of the New Testament According to their Stile 't is call'd The Scripture by way of Excellency the Sacred Oracles the Word of God when the Preacher takes his Text he says as it is written in the word of God and the People for that Reason believe themselves oblig'd to hearken with a devout Attention This Language no way agrees with M. N's System who looks upon the Sacred Books as a work purely Human and wherein there are faults which he would not pardon Livy or any other prophane Historian Were I of this Authors Opinion I should be dreadfully troubled to hear the Christians speak as they do of the Holy Scripture I should cry out Blasphemy I should never indure that they should say of the Voice of a mortal man 't is the Voice of God and not of man 'T is to be suspected that M. N. says to himself that it is one of those pieces of Superstition which are so rooted in the minds of the People that it is not safe to decry them But let him think what he pleases the language of the Christians is the same at this day as it has been all along in that particular there has been no variation In the purest Ages they exprest themselves in reference to the Scripture as we do now I defie the most Zealous Disciples of M. N. to deny it They cannot do it without speaking against their Consciences or without shewing that they are altogether strangers to Antiquity To fortifie this Proof which I draw from the Appellations that the Ancients gave the Scripture I think my self bound to make two Observations The first is that the Language cannot proceed from any superstitious Aggravation It was in use in the very first times when Christians spoke according to the simplicity of their Hearts and when they had no leasure to corrupt the Truth by Rhetorick or Superstition In that same Age of Innocence they call'd the Writings of the New Testament the Oracles of Heaven the Word of God the Holy Scripture Nor can this language be accus'd to have sprung up from the Corruption of after Ages when Superstition extended her Empire I love to speak as they spoke at a time when the Church was a Virgin if I may be allow'd to make use of the words of an Ancient Author My second Observation is this that the Ancients when they thus expressed themselves honoured the New Testament as the New Testament had honoured the Ancient I explain my self thus when the Old Testament is cited by the Apostles they usually call it the Scripture without any addition that is the Scripture by way of Excellency as when St. Paul speaking of an Oracle dictated by the Mouth of God himself says For what saith the Scripture Gal. 4.30 cast out the Bondwoman and her Son And in another place Gal. 3.8 And the Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed I made choice of these two Passages on purpose wherein St. Paul cites certain Oracles that M. N. would not himself deny but that it was God who spake them The Apostle calls them Scripture As he phrases it The Scripture saith this or God spoke This comes all to one sence This is so true that having said to the Romans Rom. 11.32 That God had concluded them all in unbelief that he might have mercy upon all He speaks the same thing to the Galathians in these words Gal. 3.22 But the Scripture has concluded all under sin c. By which it appears that the Voice of God and Scripture signifie
it not convenient that the Books where God had revealed himself should be put into the most universal Language That Translation prepar'd the way for the Messiah and the Apostles had the advantage of quoting a Version which the VVorld had admir'd for a long time This so well agrees with Gods design of calling all People to the knowledge of himself that it cannot be deny'd but that by his Providence he manag'd the opportunities which produc'd the Version of the Septuagint No body can deny what I have said but several there are who go a great way farther and maintain that the Greek Interpreters were effectually inspired To prove this they quote divers Authors They pretend that S. Jerome was the first who adventured to contradict that Tradition After they had cited the Christians to support their Tenent they search for it in Philo the Jew De vita Mosis l. 2. sub fin Tanquam numine correpti prophet abant non alia alii sed omnes ad verbum eadem quasi quopiam dictante singulis invisibiliter who speaks of the Version of the Septuagint as of an inspired Piece 'T is well known that Josephus's * Joseph Antiq. l. 12. c. 2. Opinion was not so much in favour of it For he says no more than that it was a very exact Translation though it were compleated within the space of seventy two days according to the number of the Interpreters 'T is said that we ought not to draw any argument from that indifferency wherewith Josephus expresses himself upon the Version of the Septuagint because the Custom of that Author is to turn aside when he relates the Miracles believ'd by the Jews They who are willing to justifie him say that his aim was to win himself a greater Reputation amongst the Romans for whom he wrote and that he does not nakedly relate those Miracles which are the best confirm'd for fear of disobliging Foreiners by the rehearsal of actions seemingly Romantick 'T is for that reason 't is believed he did not speak all he thought of the Version of the Seventy but that he insinuates it sufficiently when he writes that the High Priest the Interpreters and the Magistrates of the Jews desired that it might no longer be lawful to change the least Tittle in that Version If it be true that the Greek Interpreters were particularly guided by the Holy Ghost as several learned Men assert 't is evident that the Objection has no foundation I add to this that the Apostles while they most commonly made use of the Version of the 70 Interpreters have in some measure rendred them Canonical and that it is become a work of the Holy Ghost at least by way of approbation which in some measure justifies what the Ancients have said of it 2. I grant that the Fathers who believed the inspiration of the Interpreters were deceiv'd But that Tradition not being to be compar'd in extent to that which I have alledged in favour of the inspiration of the Apostolic Writings there is no consequence to be inferr'd from the one against the other For the one they own they only cite some of the Ancients contradicted by Saint Jerome whereas I have produced the unanimous Testimony of Antiquity 3. Let them but a litle examine the nature of the matter in Question The act of Inspiration of the Greek Interpreters was an Act that happen'd as they pretend about three hundred Years before the Birth of Christ and which was convey'd through the Channel of a Pagan and some Jews so that it was no such impossible thing but that the Primitive Fathers of the Church over credulous in reference to that Version for which they had an esteem should be deceiv'd in honouring it with a Celestial Original But the inspiration of the Sacred Books of the New Testament is quite of another nature That was a matter of Fact which the Ancients took as I may so say from the Lips of the Apostles and which was perpetuated by a Tradition repeated every day and that too among Christians remote one from the other Since then there is so great a difference between these two matters of Fact 't is evidently apparent that though all the Fathers were in an Error when they spoke of the inspiration of the Greek Interpreters it cannot be thence concluded that they were mistaken in the infallible Inspiration which they adscribe to the Apostolic Writings By searching into the Objections against the Truth which I have proved I imagin'd with my self that one might object an ancient Custom of the Church to honour the Gospels by causing the People to hear them read standing whereas every body might sit down at the reading of the Epistles Does not this signifie will some body say that the Gospels being full of things that issue immediately from the Lips of our Saviour it was ackowledged by that reverend Posture that they were look'd upon as infallible Oracles but that there was not the same Veneration paid the Epistles in regard they were deemed to be Pieces purely Human However this Objection brings little advantage to M. N's Opinion who denies the Gospels to be any more inspir'd than the Epistles He believes the Evangelists attested the Truth no otherwise than ordinary Historians and that the Apostles wrote their Epistles no otherwise than like more Doctors who utter what comes into their Fancies in matters of Religion According to this Idea the Historian is no more considered than the Doctor so that the Objection will not serve M. N's turn But if any other would make a Benefit of it he ought to know that the Custom which he lays hold of is neither so ancient nor so universal as may be imagin'd Though were it as ancient as the Apostles or as universal as the Church which it is not there is no conclusion to be drawn from thence that the Epistles are the works of Men. And to be convinced of this there needs no more that to call to mind that the Custom in Dispute was taken from the Synagogue where the Law and the Prophets were heard with distinguishing Marks of Veneration not that they believed the Prophets were not inspir'd but they look'd upon the Prophets as only infallible Commentators upon the Law and thought that they were to pay a greater Honour to the Text than to the Commentary to Moses than the Prophets A Custom which afterwards slided I know not how from thence into the Christian Church By which they have in some measure advanced the Gospels into the place of the Law and the Apostles into the room of the Prophets not that the Apostles were thought to be less inspir'd than the Evangelists but only to give the advantage of Honour to the Gospels whether it were because the Gospels as I said before contain those things that issued immediately from the Lips of our Saviour Jesus Christ or whether it were as Cardinal Bona said to shew that we are or ought to be always
ready to obey the Precepts that God has commanded us in his Gospel Tanquam servi ante dominum se promptos esse paratos ost endunt ad exequenda mandata Dei quae in Evangelio promulgantur Ron. de reb lit L. 2. c. 7. Sect. 3. This is no Obstruction however why the Church might not be convine'd that the Holy Ghost presided in the Composition of the Epistles also Which is apparently manifest from this that the same Fathers and Ancients who practis'd the Custom before mention'd unanimously affirm that the Apostolic Writings are Inspir'd And now I suppose I have produced all that is of greatest force against the Testimony which Antiquity gives on the behalf of Inspiration so that having answered all Objections I may justly presume to conclude that this Attestation being unanimous is a solid Proof for a Christian who understands what the weight of the Attestation of that part of Antiquity is CHAP. VIII Wherein we begin to prove by the Books of the New Testament that they are inspir'd and particularly by the Intention which God had in giving them to the World I Am entring into a sort of Proof that more directly opposes the System of M. N. He pretends that in the Writings of the New Testament there is no Proof of their Inspiration We are going to shew the contrary in the Choice which I have made of those Proofs They are of two sorts General and Particular The General are Six in Number the Design of God in his Writings the Manner of their Composition the Nature of the Covenant of which they are the Writings the Privilege of their Authors the Promise of Jesus Christ and the fulfilling of that Promise Now to know by the Writings it self of the New Testament that it was inspir'd there needs no more than to consider the Purpose of God in granting it to Men. If his Aim be such as is not to be attain'd without inspiring the Interpreters of his Will 't is clear that they were not wrote without the assistance of his Inspiration Should I but go about to make a small Incursion into Antiquity I might from thence produce several Testimonies which assure me that the Design of the Almighty in the Writings of the New Testament was to supply the Absence of the Apostles and to lay us down a Rule which might be according to the Expression of Ireneus the Foundation and Pillar of our Faith This is that which is prov'd by the express Declaration of the ancient Doctors and by the constant Use which they have made of the Scripture But I have said enough upon this Subject already and therefore it is my purpose now to fetch my Proofs from the Bottom of that Divine Scripture I certainly perceive two Designs of the Almighty the one is a particular Design with regard to certain persons at a certain time the other has a Prospect in relation to all Men and all Times The Traces of these two Designs appear in all the parts of Scripture The Commencement and Birth of the Gospels and Epistles was for the most part occasional if I may be permitted to use the Expression S. Luke declares that the Number of Gospels which ran about was the Occasion of his 'T is also pretended that the Heresie that began to shew it self in S. John's time oblig'd him to compile his Gospel as a Rampart to fortifie the Faith of the Christians The Occasions which produced the most part of the other Writings of the New Testament are specified distinctly enough or if there be any of which we know not the Occasion of their Writing it is not thence to be concluded that there was no occasion given for their being written in the Age whererein they were set forth but Providence has permitted an Eclipse of that Knowledge which it deem'd not necessary for our Salvation We may see that there is hardly any part of the New Testament that has not some particular and peculiar Occasion 'T is of no advantage to my Subject to examine whether the Apostolick Writings had any need of being inspir'd to fullfil the particular Purposes of the Almighty I shall only say that the Inspiration of the Scriptures was nothing near so necessary in the Primitive Times as it is at this day When they for whose sake the Scripture was first compil'd found not wherewithal therein to satisfie themselves they needed no more than to ask the Apostles and to enjoy all the Advantages which the first Age afforded for their Instruction But now that we have nothing more than the Scripture there is an absolute necessity since it is the Pleasure of God to instruct us solidly that it should be inspir'd I do not believe there is at this day any Christian Society which is not convinc'd that besides the particular Occasions that have given Birth to the Scripture God was also willing in composing it to take care of after Ages The Christian Religion is a Gracious Favour which God causes to glide along from one Age to another for the Happiness of Mankind It will last as long as the World endures Men will declare and publish the Death of our Lord and Saviour till he appears again in person The Promise belongs to us and all those that shall come after us as many as the Lord shall call to himself No Christian makes any question but that the Christian Religion will be the Observance of all Ages otherwise why should he call himself a a Christian Having thus proved the Continuance of our Sacred Religion would we know how God preserves it we see no other means by which he does it than by the Scripture which after it had serv'd for the Use of the First Age gives Light to us in our Turn as it will enlighten our Posterity M. N. acknowledges that indeed the Scripture is the means of the Propagation of our Faith but he believes that for that purpose it is enough that the Sacred Authors have made a faithful Report of what they learn'd from our Lord tho their Additions and their Commentaries are absolutely the Growth of their own Heads However if Men would but consider they will find that God would but have badly put in execution the Design which he has laid of establishing a solid Faith had he follow'd the System which I oppose You tell us that the Sacred Writers have faithfully reported what they learn'd from our Lord and Saviour This is certain if you affirm that the Holy Ghost guided their Pens But if you believe that they wrote of their own Heads you destroy their Credit That they were honest and sincere I agree but such persons may be deceiv'd I cannot rely upon 'em unless I believe that the Holy Ghost was their Guide in every Truth I see in their Sacred Writings several Arguments and a great number of Applications of the Old Testament If I believe that the Holy Ghost was their Instructor I willingly submit to 'em but without such
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
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
Direction has produc'd 'T is agreed that God cannot err and that by Consequence the way which he shews us is the way of Truth But if they whom he conducts prove Rebels to his Conduct or if we are not capable to discern the Things wherein they are directed or those to which they are not guided it will not be any great matter to us whether or no we are assur'd that the Holy Ghost was pleas'd to direct them Therefore to lay some foundation of Christian assurance distinguish the manner how the Apostles obey'd that Direction and the nature of the Things wherein they were infallibly directed It is essential to know the manner how the Apostles obeyed the Direction If it were in their power not to have obeyed we have no assurance that they were directed in the Composition of the Sacred Writings and in making the Analysis of our Faith we shall ascend to a very dubious Point We might put the Question to our selves could it be impossible that the Apostles Fishers as they were should withdraw themselves from their Obedience in the same manner as formerly Jouas did when he was sent to Ninive it may be that they have not written when and how they ought to have done If ever this Doubt be rais'd 't is easie to confute it To which purpose there are two things to be considered the one in reference to the Apostles the other in reference to God 1. The Dispute does not lie as to one Apostle singly there are twelve or thirteen who serve to be Examiners the one of the other For they who have wrote and they who have not written are equally called to the trial If among them there was any one who through a Spirit of Rebellion was not absolutely conformable to the direction of the Master the rest would have been all in Tumult and either would have reclaim'd or cried down the Mutineer But when we see that all the Apostles are in a perfect Harmony as to the Apostolic Writings and in a Union Cimented with the Blood which they have shed to seal the Truth of their Testimony the Doubt is disperc'd and we are persuaded that it is not possible that twelve or thirteen Witnesses known to be people of Integrity should concur to the stedfast maintenance of the least Lye 2. What I have said in reference to the Apostles receives a new Reinforcement from what I have to say in reference to God He had engaged himself to honour the Ministry of the Apostles with Miracles which were the attestation of Heaven Are not the Apostles fit to be Credited while they are supported by the Deposition of such a Testimony As it is impossible that God should tell Lyes there is also the same impossibility that he should authorize a Lye Had the Apostles refused to obey the direction of the Holy Ghost God would have reassumed those Gifts of Miracles from 'em which he never had granted them but to verifie their Doctrine and their Mission Let us conclude then from his perseverance to glorifie their Apostleship to the end of their Lives that they inserted nothing but what was true in those Writings where they laid up our sacred Religion as a Trust committed to their Charge This Observation shews us that in case the Apostles had gone astray God would have made known their deviation by a Cessation of their Miracles But it behoves us to add that it was Gods design to prevent that starting aside He was resolved that such and such Men should be the Ministers of his Grace throughout the Universe Unless you will say that God was not able to render them fit for this great Design which is infinitely absurd it must be acknowledged that he took that preventive Care that their infirmitives should not turn them out of the right Path. Judas might be guilty of Treachery without doing the least injury to this Reflexion He lost himself at a time when our Saviour was still upon Earth Though all the Apostles had then become Traytors the Gospel would not have suffer'd Jesus Christ would have chosen Ministers more faithful But since he had cleans'd his Floor and that he has solemnly confirm'd his Apostles by the Mission of his Spirit let us fear nothing 't is for his Honour to guide 'em to the Truth and his Design by their means to present us with the Riches of his Grace engages him to have a strict Eye upon those Ministers to whose Functions he has affixed the Salvation of Mankind If the Salt loose it's savour wherewith shall it be season'd If the Holy Ghost suffers the Apostles to fall all men fall with them Provided we consider it well we shall find that the Apostles might not be without sin and yet be infallible Infirmities are as it were the Portion of Human Nature they are to be met with in the choicest Saints it being the pleasure of Providence to shew that they are but men But these Infirmities are not Essentials They are surprizes from which they recover themselves after a little Recollection What has this in Common with such faults as the Apostles might have committed in their Writings which the composed in the height of serious Thought and which they never recanted The Infirmities of the Apostles shewed that they were Men but such a constant Prevarication in the most essential Duty of their Function would have made 'em to have been worse than Devils 'T is therefore no true way of arguing to say that because the Apostles were not altogether without sin they might betray the Church by a voluntary Suppression of the Council of God But the grand Reason which warranted their Fidelity in the Administration of Holy Things ought to be drawn from our Saviour's Design in the Choice which he made of the Apostles and the Promise which render'd 'em capable of the Apostleship The Design was by their Preaching or by their Writing to publish the Doctrine of the Gospel Had they dealt treacherously in their Ministry this Design upon which depended the Faith of the Elect had never been put in execution The Promise was to guide the Apostles in all Truth So that the supposing they might have prov'd unfaithful involves the Lord Jesus himself in this Accusation of Infidelity He promises that he will guide his Apostles to the Truth that is to say that he will make 'em faithful So that if they cease to be faithful he ceases to be so himself he fails of his Word because he does not fullfil his Promise To evade this Demonstration they cry that provided our Saviour Jesus Christ declares and shews the Truth to his Apostles he is not to be blam'd in the least tho they refuse either to follow or teach it To which I answer two things First that this Promise The Spirit of Truth shall guide you in all Truth implies more than a bare shewing of the Truth The Holy Ghost if he design'd to be a true Conductor of the Apostles was to guide
'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