Gospels shews that they were writ for the General Vse of the Church to Record the Doctrine and Miracles of our Saviour the Author and Finisher of our Faith whom all are to hear and obey And tho it were some particular Emergency that might induce the Evangelists to set about this Work which yet is to be look'd upon as a Providential Motion yet the Gospels themselves not only answer that particular End which was the first Occasion of their being writ but are of General Use and fitted to all Ages and times We have already mention'd the Occasion of St. Matthew and St. Mark 's writing their Gospels St. Luke gives an l Luk. 1.1 Account of his Undertaking himself the substance of which is That since many had written an History of our Savior's Life and Actions who wanted some Advantages of knowing the Particulars which he had he himself being exactly inform'd by those who were Eye-witnesses and Parties concern'd set about a more accurate account of these Matters to the end that every Christian who will be at the pains to read it might know the Certainty of those things wherein he has been instructed It seems from hence that committing things to Writing was in St. Lukes judgment the most certain means of Conveying the Knowledge of them to others As for St. John 't is plain by comparing his Gospel with the other Three that he had seen the Rest and approved them a V. Eus H. E. l. 3. c. 24 and therefore supplied what he thought fit which the former Evangelists had omitted that so all of them together might be a Complete Account of all that Jesus did and taught And he 〈◊〉 himself tells us that his Design in writing his Gospel was b Joh. 20.31 That men might believe that Jesus is Christ and that believing they might have life thro' his Name To proceed to the Epistles of the Apostles it must be confess'd that many of St. Paul's were written upon the particular Exigencies of the Churches to which they are directed and were occasion'd by some Disputes that were proper to those times which may be thought an Argument that they were not design'd for the General Use of the Church But yet if we consider that the Fundamental Doctrines of Christianity are admirably illustrated by them and many of the more Mysterious parts of the Gospel-Dispensation more fully treated of in them than by Christ himself because there were many things which the Apostles were not able to bear c Joh. 16.12 while he was with them and therefore they were referred to the Teaching of the Holy Ghost for fuller Instruction in such matters I say if we lay these things together we must acknowledge it necessary to add the Apostolical Epistles to the Gospels in order to the making up a Complete Rule of Christian Faith or else we shall be much to seek for an Authentick Explication of several Important Points of Christianity But of this I shall discourse more largely in the next Chapter To return to S. Paul's Epistles I cannot but observe how the Wisdom of God has made St. Paul's Style and way of Writing to be admirably serviceable to the Edification of the Church which yet if we examine it by the Rules of Criticism is far from being Regular and Exact But his free use of Digressions and those long ones too sometimes opens him a way into a larger Subject and of more General Use and does not suffer him to confine himself to that one particular Point which 't was his main Design to treat of And when we find him take occasion from every hint to explain the Mysteries of the Gospel to set forth the Excellency of it and to perswade men to live up to the Height of its Precepts this is not only a sign that his holy Soul was full of this noble Subject but is likewise an argument that the Holy Spirit Influenc'd his Pen and made him enlarge himself upon those Points which were of Universal Concern and would be for the Perpetual Benefit of the Church in all succeeding Ages A signal Instance of this you may see in that large Digression in the second Epistle to the Corinthians which reaches from the 13. verse of the Second Chapter to the 5. verse of the Seventh Where he discourses of some of the Fundamentals of Christianity with such a true Spirit of Piety and with such a powerful Force of Natural Eloquence that if we may prefer one part of that Inspir'd Teacher's Writings before another we might call this one of the most Elevated Discourses in all St. Paul's Epistles And as both the Matter of his Epistles and the Manner how they are writ discover to us that they were design'd for the Perpetual Use of Christians so we shall find St. Peter to have been of the same mind whose words justify all that I have said For he places St. Paul's Epistles in an equal Rank with those holy Writings which were on all hands agreed upon to be the Word of God Thus much his words import II. Pet. 3.15 16. where speaking of St. Paul's Epistles that there were some things in them hard to be understood which ignorant and unstable men wrested and applied to ill purposes to establish corrupt Doctrines he adds As they do also the OTHER SCRIPTURES to their own destruction which Expression of other Scriptures plainly implies that St. Peter look'd upon St. Paul's Epistles as part of the Canon of Scripture and rank'd them among those Divine Writings which were design'd for our Edification and Instruction in Righteousness and which 't was dangerous to pervert to a contrary Purpose And if St. Paul's Epistles which were writ upon the Exigencies and with Regard to the State of Particular Churches were yet still design'd to be of general Use the same may be said with much greater reason concerning the Epistles of the rest of the Apostles with aim only at this General Design to confirm those in the Faith to whom they were directed to exhort and testifie that this is the true Grace of God wherein they stood d 1 Pet 5.12 and to keep up the Remembrance of the Apostles Doctrine after their decease e 2 Pet. 1.15 as St. Peter speaks concerning the Intent of his two Epistles And we find St. John addresses himself to all Christians without Restriction and even to all Ranks and Degrees of them whom he divides into Children Young men and Fathers f 1 Joh. 2.12 13. Thus much I think sufficient to prove that the Apostles themselves design'd their Writings for the Perpetual Use of the Church and look'd upon them as of Equal Authority with the Inspir'd Books of the Old Testament I proceed to the VI. and last Proposition viz. The Age immediately following that of the Apostles look'd upon their Writings as the Standing Rule of Faith to the Christian Church Certainly next to the Apostles themselves the Age immediately following was best able to know what the
their Authority was immediately Establisht And so much for the proving the Sixth Proposition And I think supposing these Six Propositions proved this Conclusion will plainly follow from what has been said that the Books of the New-Testament were Written by God's Direction and design'd by Him for the Perpetual use and Instruction of the Church and are the only Fixt Rule which he has appointed for this purpose I shall draw some Conclusions from these Premises which will tend to illustrate and explain the Divine Inspiration of the Holy Writings 1. It follows from hence that the Holy Ghost assisted the Apostles as fully when they Writ as when they Preached How far this assistance extended and wherein it consisted I shall examine particularly in the next Chapter at present I intend only to shew that we may presume there is as great a degree of Inspiration to be found in their Writings as was in their Preaching For since the reason why this Assistance accompanied them in their Preaching was the benefit of the Church that they might Guide it into all Truth without any danger of mixing error with it the same reason holds much stronger for their Writings which do not serve for the Instruction of One Age only as their Preaching did but of Many And therefore tho we should suppose that they use Arguments ad Hominem sometimes and proceed upon such Principles as were generally admitted in the Age they lived without nicely examining whether they were true or not yet this only shews that they thought fit to explain Divine Truths in such a manner as was most suitable to the Capacity of the persons they were immediately to Instruct And as we must grant that tho the New Testament was design'd for the use of future Ages yet the Phrase and Style and Argumentation used in it is wholly accommodated to the Sentiments and Usage of that Age in which 't was writ so S. Paul himself does plainly imply that he does not always use the Best Arguments but sometimes such as are best fitted to the Capacities and Notions of those he Writes to For thus we find him express himself by way of excuse for the Argument he makes use of d Rom. 6.19 I speak after the manner of men because of the infirmity of your flesh which is as much as if he had said I could bring a better argument to prove what I say but this which I make use of is more suitable to your Capacities and may perhaps more effectually convince you than a better 2. It follows secondly that since the Books of the New Testament and the same reason holds as to any other Writings of the same rank and use were design'd to be a standing rule of Faith to Christians the Holy Ghost tho he did not generally Dictate the words which the holy Writers used yet directed them to express their minds in such a manner that those who have a regard to the Dialect and way of speaking in which they write might rightly understand them or at least the Holy Spirit prevented their giving just occasion for Men's errors and mistakes in matters of Consequence by their Phrases and Expressions And such a degree of assistance is absolutely necessary to make these Books a standing Rule of Faith For tho we suppose the Holy Writers used a Popular style and consequently made use of such Hyperboles and Metaphors and other Improprieties of Speech which common practise allows of in all Languages especially where they occasionally speak of Philosophical matters and things not immediately relating to Religion yet unless we suppose them to speak properly in those Terms of Art which are of fundamental use in the explaining the Doctrines of Christianity and upon the sense of which whole Controversies turn and as they are differently taken they alter the very face of the Christian Religion I say except we suppose the Apostles to speak properly i. e. agreeably to their own Simplicity and Plainness of Speech and in such a manner as was most likely to be understood by those they writ to when they treat of matters of great Importance and such as are justly to be reckon'd Fundamental Doctrines the New Testament will not answer the ends of a Rule of Faith For a Book is of no use to explain or decide any Controversy if we can have no sixt rule whereby to judge of its style so as to be in some measure certain what is its true sense And 't is very strange if a Book writ by persons who had an extraordinary assistance from God and which was design'd for Universal use should not be worded with that care which Humane Industry uses in matters of Importance And therefore we have reason to rely upon the assistance of the Holy Spirit even with relation to the Phrase and Letter of the Scripture and to believe that he has so far directed the holy Pen-men that their Phrases and Expressions should not lead Men into error in matters of Consequence but may be rightly understood by those that acquaint themselves with the Dialect in which they writ and consult the Ages nearest the Apostles who must needs be next to their own style the best Judges of their sense If indeed the Socinian Doctrines concerning the Nature and Satisfaction of Christ were true it must be confessed there would be little reason to believe that the Holy Ghost had a hand in wording the Scriptures nay then the Scriptures will appear to be written in such a style as if the Writers design'd to lead Men into error And the Socinians themselves when they make Reason the sole Judge of Sripture and tell us they will not believe any thing contrary to Reason tho it were never so plainly asserted in Scripture do in effect confess that the expressions of Scripture taken in their natural and most obvious sense do not at all favour their Opinions e Socin de Christ Servat l. 3. c. 6. And therefore 't is no wonder to find these Gentlemen warn their Readers so often not to make Inferences from the Phrases of Scripture as if they were used strictly and properly that they so often tell us of the Improprieties and Metaphors which the Eastern Writers and those who imitate them abound with that the Apostles play with Words as Socinus with Reverence speaks f Amavit Paulus in Execrationis verbo esse argutus Socm de Chr Serâ— l. 2. c. 1 and take them sometimes in one sense and sometimes in another Our Author follows them in this as well as in some other things g v Fr. p 234. Eng p. 146. and often cautions h Eng. p 107 111. Fr. p. 280 281. En. p. 11â— Fr. p. 285. Eng. p. 145 146. Fr. p. 233 234. us not to subtilize about the expressions nor stick too close to the Letter of the Scripture since the style of Scripture is so far from being exact that 't is very careless and tells us i Eng. p. 107 116.
Fr. p. 280 285. that laying too great stress upon Words has bin the occasion of most of the Disputes among Christians I readily grant it has but then the fault has bin that Men have either Interpreted Scripture-Expressions by notions of Philosophy which the Holy Writers never heard of or else they have not inquir'd into the Sentiments of those times in which these Books were writ but have judged of their sense by the Schemes and applied them to the Disputes of Modern Ages as if they were writ only with a regard to the Controversies that should arise in After-Times without any respect to the Sentiments and Exigencies of the Age wherein they were written But if we have a regard only to the Genius of the Language which the Holy Writers used and judge of their Sentiments by the State of the Church in their time and by such Ancient Authors as were most likely to be acquainted with the Notions which were then generally received I don't think laying stress upon the Phrases of the Scriptures can lead us into such gross errors as Mr. N. imagines k Eng. p. 146. Fr p. 234. And without supposing this we can scarce deduce any Inferences from Scripture Texts and yet this is practis'd by the Apostles themselves who sometimes argue from Words and those too taken in their nicest signification A remarkable example of which is that Inference of S. Paul's l Gal. 3.16 To Abraham and to his seed were the Promises made he saith not And to seeds as of many but as of one And to thy seed which is Christ 3. Since God in his Providence took care that these Books should be Writ for the use of his Church and therefore gave Providential occasions for their being Written it follows that they are Compos'd in such a manner as not to exclude the use of the Natural Reason and Meditation of the Writers who Compos'd them Works of Providence are not suppos'd to exclude Humane means and we believe many things to be brought to pass by the determinate Counsel and Power of God tho they are not purely Miraculous and and meerly God's own Act and Deed but are brought to pass by second Causes as his Instruments And why then can't he give Men a Rule of Faith and Manners except the Writing be with the immediate Finger of God as the Two Tables were 'T is certain that the ordinary Operations of the Spirit do only excite and assist our natural Faculties not supersede or render them useless And even the extraordinary ones do very often influence Men's minds after the same manner as appears by S. Paul's advice to Timothy m 1 Tim. 4.14 Give attendance to Reading to Exhortation to Doctrine neglect not the gift which is in thee which was given thee by prophecy And to the same purpose he speaks in the second Epistle n 2 Tim. 1.6 And therefore tho we suppose the Authors of the Scriptures to have been Inspir'd and to have had the extraordinary Assistances of God's Spirit yet this will not exclude the use of their Natural Talents but that the Writers made use of them as far as they could be serviceable to their purpose and God supplied their defects From hence appears the weakness of that Argument which is urged by our Author and by some others against the Inspiration of the Poetical Books o Fr. p. 230. En. p. 27. of the Old Testament because they seem to be the effects of Study and Meditation and against that of the Historical Books of the Scripture p Grot. votum pro pace p. 672. Refutat Apologet. p. 722. because the things contain'd in them are either of the Writers own Knowledge or else taken from Ancient Memoirs or the Relation of others To the same purpose 't is urged against the Divine Authority of S. Paul's Epistles by Spinoza q Theol. Polit. c. 11 that they are full of Argumentation which he thinks must be the effect of S. Paul's own reason As if a Man that had a perfect Systeme of the Christian Religion infused into his mind by Revelation as we suppose S. Paul to have had did not apprehend it after a Rational manner and see the whole Series and Chain of its Principles by the help of which he could infer one thing from another But is it not a pleasant Argument against the Inspiration of a Book that it is writ in a Rational and Argumentative way which must either suppose that 't is below God Almighty to give a reason for his Institutions or else that 't was not proper for the Apostles to shew their Disciples that the Doctrines they taught them were such as might be Rationally deduc'd from certain Principles and to confute their Adversaries the same way who would not submit to their bare Authority nor believe a thing to be true meerly because they said so 4. It follows from what has bin said that 't is no Argument against a Book 's being design'd by God for the perpetual use of the Church that 't was at first writ upon some particular Exigency and with relation to the peculiar Circumstances of the persons to whom 't is directed For some of those Books of the Old Testament which were certainly design'd for the publick benefit of the Church as 't is granted by all that acknowledge any such thing as Inspiration and I don 't at present concern my self with any others I say some of the Undoubtedly Inspir'd Writings were occasion'd by the particular Exigences of those times in which their Authors lived I mean the Books of the Prophets who were all sent by God to testify against the sins which were committed in their own times And if God so order'd it that these Prophecies should be of perpetual use to the Church why may not the other Occasional Writings of the Scripture if I may so term them have been compos'd with the same Design I have already shewed r P. 19. that the manner of St. Paul's Writing does excellently answer this Intent From hence it appears that the Argument used by some Popish Writers why the New Testament cannot be a perfect Rule of the Christian Faith because several parts of it were writ only with Relation to particular Exigencies of some one Church holds as well against the Old Testament being a Rule to the Jews because a great part of of it viz. the Prophecies were occasion'd by the particular Circumstances of those Times in which the Prophets lived CHAP. II. A more particular Inquiry into the nature of the Apostolical Gifts and Inspiration HAving said thus much in general concerning the Divine Authority and Inspiration of the Apostolical Writings I proceed to examine more distinly the Assertions which the Author of the Letters hath laid down concerning the Inspiration of the Apostles and of their Writings and in order to that shall consider particularly both as to their Nature and Extent some of the most remarkable Gifts with which the
in Christ and his Church Our Author grants k Fr. p. 283. En. p. 113. that God immediately imparted to the Apostles those Prophecies which are to be found in their Writings so that this point need not to be further Insisted upon I proceed therefore to consider their gift of Explaining the Prophecies of the Old Testament and applying them to the times of the Gospel And here 't is to be considered that tho our Saviour did explain many Prophecies to his Disciples after his Resurrection concerning his own Sufferings and Exaltation and the Preaching of the Gospel to all Nations l Luk. 24.27 45 46 47. yet there were several other Prophecies which they could not understand till they were indued with Power from on High and thereby inabled to comprehend the great Mysteries of God's Oeconomy as in several other Instances so particularly in the Rejecting of the Jews and Calling of the Gentiles And therefore those Dispensations of the Old Testament which the Apostles apply to these purposes viz. the Allegory of Ismael and Isaac m Rom. 9.7 Gal. 4.24 of Jacob and Esau n Rom. 9.10 c. by which S. Paul illustrates this matter the words of Moses in his Song o Deut. 32.21 which he applies to the same purpose p Rom. 10.19 as also the words of Habakkuk q Acts 13.41 I say the explaining the Mystical Sense and Design of these and such like Occurrences and Prophecies of the Old Testament is to be reckon'd a peculiar gift bestowed upon the Apostles by the holy Spirit 1. Because they themselves look upon it as such as appears by St. Paul's reckoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 1 Cor. 12.8 which word certainly signifies the gift of Interpreting the Mysteries of the Old Testament and applying them to the State of things under the New 2. Because those Providential Occurrences had a secret and hidden design in them which could be discover'd by none but God that order'd them who as he comprehends the most distant Ages in one single view so in his disposing and ordering the more Remarkable Events under the Old Testament had all along an Eye to the times under the New 3. As to the Prophecies 't is not likely that any persons without a Supernatural Illumination could look to the end and utmost Completion of them since the Prophets themselves had not this priviledge granted them as appears from those places ſ Rom. 16.25 1 Cor. 2.7 Eph. 3.9 Colos 1.26 where the Gospel is called a Mystery kept secret since the World began a hidden Mystery and hid from Ages and Generations And especially from those remarkable words of St. Peter t 1 Pet. 1.10 11 12. Of which Salvation by Christ the Prophets have inquir'd and searched diligently who prophecied of the Grace that should come unto you searching what and what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the Sufferings of Christ and the Glory that should follow To whom it was revealed that not to themselves but to us they did Minister these things From whence it appears that tho the Prophets were very Inquisitive after the Manner how and the Time when their Prophecies should be fulfill'd yet they had only this general Satisfaction that they should not be fulfill'd in their own time And I think we may infer from thence that the perfect understanding them was reserv'd to the times of the Messias And tho the event would sufficiently Interpret the meaning of several of them yet there were some that needed a greater Light than that to understand them and apply them aright To which we may add that the manner of Interpreting the Prophecies of the Old Testament which the Apostles used is a Rule to after Ages how they are to Interpret the Prophetical Writings and prove the Truth of the Gospel by them and therefore the same reasons which prove the Writings of the Apostles in general Divinely Inspir'd because they are a standing Rule of Christian Faith may be applied to that part of them which consists in explaining the Mystical Sense of the Old Testament Writings But concerning the Mystical Sense of the Prophets I shall have an opportunity to speak more fully in the next Chapter And so much may suffice for the proof of the third general Head viz. That the Assistance which the holy Spirit gave the Apostles was something more than refreshing their Memories and recalling to their minds what our Saviour had said unto them I proceed to shew IV. That the Apostles had an extraordinary Assistance when they were summon'd before Magistrates upon the account of their Religion and to vindicate their Behaviour at that time from the unbecoming and Irreverent Reflections of this Author One would think the words of our Saviour were plain enough in this point u Matt. 10.19 20. Mark 13.11 Take no thought before-hand what ye shall speak for it shall be given you in the same hour what ye ought to say for 't is not ye that speak but the Holy Ghost says S. Mark the Spirit of your Father saith S. Matthew speaks in you If this had been only a Spirit of Courage and Holiness arising from the Belief of the Gospel as Mr. N. pretends w Fr. p. 241. Eng. p. 44. 't would have requir'd a great deal of Care Consideration and Reflection to keep it warm upon their Hearts that it might not cool when danger approached And our Saviour's precluding the use of Humane means proves that it was something more than an ordinary Grace which always requires the Cooperation of our Natural Faculties and shews that 't was as much a new Impulse which the Apostles were to feel upon their minds on such occasions as any Prophetick Inspiration whatsoever But notwithstanding the plain import of the words rather than own an extraordinary Inspiration the natural force of the words must be dwindled away into nothing under the pretence of their being only a Hebrew way of speaking x Fr. p. 244 Eng. p. 49. like The Spirit of jealousie of slumber c. which are found in the Old Testament As if there was no difference in the nature of the Expression between the Holy Ghost or the Spirit of the Father and the spirit of jealousie or stupidity But this is the constant method of our New Interpreters of Scripture that don't care to believe any thing to be there but what Natural Powers can effect and Intellectual ones comprehend When they are pressed with plain words of Scripture they will not out of Good Manners in downright terms deny their Authority but think it more decent to evade it by explaining away all the force of them and alledging the Metaphorical and Pompous way of speaking which the Eastern Languages use which seems to imply a great deal more in it than the Writer really design'd Thus Spinoza tells us y Theol. Polit.
c. 6. that tho there are wonderful stories told in the old Testament yet that is no proof that the things themselves were Miraculous or such as exceeded the power of Natural Agents for the Jews loved to talk big and make a great deal more of a story by their way of telling it than the matter of Fact really was Just so the Socinians when they are pressed with plain Texts of Scripture for the Divinity or Satisfaction of Christ make this their constant Refuge that the Hebrew Language is full of Metaphors and the Writers don't mean half so much as they say Now this is an excellent device to render the Scriptures an insignificant Book or which is much the same make it say whatever these New Expositors please But before this trick will pass these Gentlemen should convince us that since 't is impossible to know the meaning of the Scripture by the words 't is they only have the secret of telling us its true Sense and the Key to these Mystical Characters And here I shall take occasion to reflect upon another passage in these Letters which indeed belongs to the Subject treated of in the former part of this Chapter viz. Concerning the Assistance of the Holy Ghost which our Saviour promised his Disciples but being another Essay of our Author's dexterity in this new way of Interpreting Scripture I chose to make my remarks upon it in this place 'T is his gloss upon that place of St. John z Joh. 16.13 14 15. He shall not speak of himself but whatsoever he shall hear that shall he speak c. He observes a Fr. p. 254. En. p. 66. that these words must be extremely figurative because the Holy Ghost properly speaking did not hear from God or Jesus Christ that which he was to Inspire the Apostles with From whence it must follow or else this Observation of his is Impertinent that the words immediately foregoing b John 16.13 When the Spirit of truth is come he will guide you into all truth must be very Figurative too and not imply that the Spirit really taught the Apostles any thing in a proper Sense Now to pass by this Consequence of his viz. that plain words are to be understood Metaphorically because they are joyn'd with words that have a Metaphor in them I can't but observe thus much for the clearing the sense of this Text that our Saviour uses no other expressions concerning the Holy Spirit here than what he had often used before of himself when he so often says that what he taught he had heard and received from the Father c John 5.30 c. 8.26.40 c. 15.15 And I hope 't will be granted that our Saviour taught his Disciples in a proper Sense without a Metaphor and why then must it follow from this way of speaking that the Holy Ghost did not But to return to our present subject That he says b Fr. p. 241. En. p. 44. which inclines him to believe that the foremention'd Promise of our Saviour the Holy Ghost or Spirit of the Father shall teach you in that hour what ye ought to say means no more then this viz. The Spirit of Courage and Holiness which the Gospel produces in your hearts will teach you what ye ought to say is That in comparing this Promise with the Event it seems not to have been perform'd in any other sense than what he has now given But has he indeed compar'd it with all the Events mention'd in the History of the Acts Not at all only has pick'd out two Instances which he thought he could make Exceptions against Sure if he had dealt fairly and impartially in this matter he would not have pass'd by the Boldness of Peter and John c Act. 4.13 which was so Extraordinary it made the. Sanhedrim wonder nor the Couragious Behaviour of all the Apostles d Act. 5.29 in both which Cases the Apostles told the Sanhedrim to their faces of their Horrid Sin in Murdering the Messias and that there was no way to Salvation but by Believing in him whom they had Crucified The Event in both these Cases seems to come up to the highest Sense of our Savior's Words and if we had an exact History of the Sufferings of the Apostles I do not question but we should find many more Proofs of the Accomplishment of this Promise Since in those few Remains that we have of the Genuine Acts of the Martyrs there are eminent Instances of their Courage in Professing the Truth e v Acta Ignat. per Usserium Edit Martyr Polycarpi ap Euseb H. E. l. 4 c. 15. Acta Martyr Lugd. Vienn Ibid. l. 5. c. 1. Cypriani Passio operibut ejus prefix which at First Sight discover something more than Humane and may justly be look'd upon as one of the greatest and most convincing Arguments of the Truth of Christianity and the Divine Power which accompanied its True Professors I am sure Justin Martyr confesses that this very Argument prevail'd with him to embrace the Christian Religion f Apol. 1. And if the Behaviour of the Martyrs in aftertimes was so Extraordinary we cannot think that the Apostles were in this respect Inferiour to their Disciples Now a man that had a real Concern for the honour of our Saviour and his Apostles and was desirous to magnify the Power of God's Grace and set it in the best Light he could would not have pass'd over all the Evidences for it and only insisted upon those Instances which he thought would lessen and obscure it But let us see whether the Instances he brings do really so much lessen the Promise of our Saviour as he imagines As for St. Paul's Behaviour to the High Priest g Act. 23.3 which is our Author's first Instance h Fr. p. 241. Eng. p. 45. he cannot be ignorant that some Expositors of the best Note i Grot. Estius Beza as well as his Adversary Mr. Simon k Eng. p. 178. Fr. p. 259. understand those words of his God shall smite thee thou whited wall as spoken by the Authority and in the Style of a Prophet as our Saviour call'd Herod Fox l Luk. 13.32 and St. Paul call'd Nero Lyon m 2 Tim. 4.17 And they that maintain this Opinion do not suppose that St. Paul in the next words beg'd Pardon and confess'd that he was to blame for what he said as our Author takes for granted that he did Å¿ Ubi sup But they take this to be the real Sense of the 5th v. tho purposely concealed under ambiguous Terms I cannot believe or own such a man to be High Priest who came into his Place by those ill Acts as Ananias did for if I had look'd upon him as High Priest I should not have transgressed the Law in giving him such disrespectful Language But if we understand the Place in the same Sense which Mr. N. does and own the Apostle to have been surpriz'd
the whole College of Apostles agreed in came with greater Authority and Evidence of it's being God's Will than what was deliver'd by one Apostle only Just as we are more assur'd of the Truth of those Doctrines which are often repeated by different Writers in the Holy Scripture than of those which are only mention'd by one because the Authority of several Writers adds weight to the matter it self and the comparing them together prevents our mistaking the sense of the Scripture concerning it whereas what is but once mention'd is more liable to Ambiguities and the Sense of it more easily mistaken From what has been said I hope it appears that there is sufficient reason why Inspir'd persons should consult each other and that this is no prejudice to their Inspiration 2. The second Objection is ſ Fr p. 249. Eng p 58. That the Holy Ghost which the Apostles received on the day of Pentecost had not taught them all they ought to know so far was it from rendring them at first dash Infallibe so that St. Peter needed a Vision to learn that he ought not to scruple Preaching the Gospel to the Gentiles I do not know any body that ever yet maintain'd that the Spirit once for all instructed the Apostles in all things that were needful for the Discharge of their Office 'T is certain several things were reveal'd to them by Degrees and in proportion to the Exigences of the Church and this Author himself owns as much when he tells us t Fr. p. 252. Eng. p. 62. That the Apostles had MANY Immediate Revelations and DIVERS Heavenly Visions And as for the Descent of the Holy Ghost upon them in a visible manner on the day of Pentecost the chief Design of that was publickly to Authorize them to preach the Gospel and to Initiate them into the Body of Christ's Church which was then founded and to do this by more solemn Tokens of the Divine Presence among the first Professors than any other Institution could ever pretend to according to what the Baptist foretold u Matth. 3.11 and our Savior promis'd x Act. 1.5 that John indeed baptized or admitted Proselytes with the bare Ceremony of Water which had been a Rite made use of by the Jews long before upon such occasions but the Apostles should be Baptized or admitted into the Church with the Holy Ghost and with fire 3. The third Objection is that a Fr. p. 248. Eng. p. 57. When the Dispute arose whether the Gentiles that were Converted were to be Circumcised or not tho St. Paul and St. Barnabas were against this yet their Authority was not sufficient to put to silence the Judaizing Christians which was a sign they did not look upon them as Infallible To the same purpose he urges b Fr. p. 249. Eng. p. 58. The Believers that were of the Circumcision contending with St. Peter for going to men uncircumcised and conversing with them c Act. 11 2 3. To begin with the latter part of the Objection to the instance of St. Peter I answer that the Converts of the Circumcision were throughly perswaded that the Laws and Institutions of Moses were of perpetual Obligation and therefore 't is no wonder if at first they were surpriz'd to see any of them laid aside and a door open'd to let in the Gentiles to the same Privileges with the Jews and to take away that Discrimination which the Law makes between the Jews and the rest of the world d Exod. 19.5 6. Deut. 7.6 And since this Action of St. Peter's touch'd them so nearly in their Privileges and Prerogative or at least was contrary to the Traditions they had received from their Teachers and held as sacred as the Law it self * Matt. 15.2 Mat. 7.3 Joh. 18.28 't is no wonder they were not easily satisfied about it till they examin'd the reasons upon which St. Peter acted in this matter And the Apostles never laid so much stress upon their Infallibility as to require their Disciples to believe them upon their own word as Mr. N. himself e Fr. p. 283. Eng. p. 112. observes or without demanding a reason why they did so But if we should grant all this Objection contends for certainly 't is but a weak Argument that the Apostles were not Infallible because some new Converts f See Mr. Dodwel of Schism ch 19. sect 18 19. did not think so who 't is plain did not well understand the Principles of their own Religion and had not as yet intirely submitted to the Authority of the Apostles And by the same reason we may argue that our Saviour was not Infallible which yet Mr. N. himself looks upon g Fr. p. 257 260 281. Eng. p. 70 75 109. as a certain Truth because his Disciples seem not to be satisfied sometimes of the Truth of what he sayes h Matth. 16.22 and demand of him a reason i Matth 15.15 of those Doctrines of his that look'd like Paradoxes to them A great deal of what has been said will hold much stronger in the case of St. Paul and Barnabas k Act 15. for the admitting the Gentiles into the Church without Circumcision must needs be thought a great Violation of the Law of Moses by those that look'd upon it to be of perpetual Obligation in the Church of God To which may be added that St. Paul and Barnabas had not so clear and indisputable an Authority as the rest of the Apostles not being of the number of the Twelve whose Commission was so solemnly seal'd and ratified on the day of Pentecost And they who were of a different Perswasion from them would in all likelyhood lay hold of this Objection against their Authority as Men are willing to take advantage of any Exception to an Authority that is against them And accordingly we find in after times when the Judaizing Christians found St. Paul zealous in asserting the Liberties of the Gentile Converts and teaching men every where to Apostatize from Moses as they term'd it l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 21.21 that they did what they could to lessen his Authority and represented him as far Inferiour to the rest of the Apostles and therefore that no great stress was to be laid upon his Doctrine which forc'd him to vindicate himself and his Apostleship at large Galat. 1. and 2. Chapters 4. The fourth Objection is m Fr. p. 250. Eng. p. 60. St. Peter's Dissimulation at Antioch for which St. Paul reproved him as he tells us n Gal. 2.11 And here I agree with our Author that St. Peter acted contrary to his Judgment and dissembled his Opinion for he that had been warned by a Vision o Act. 10.28 that he should not call any man common or unclean and but just before had a great hand in making the Decree at the Synod of Jerusalem p Act. 15 7. whereby the Gentiles were made Members of the Church upon
which were not so The Reasons which Confute this Opinion of our Author concerning the Collection of the Canon of the Old Testament I thought fit to represent all together when I was upon this Subject tho I am sensible that 't is only the first of these Considerations which can be inferr'd as a Corollary from what has been said concerning the Early Date of the Old Testament Canon What I have hitherto said concerning the Authority and Antiquity of the Old Testament Canon I cannot call Absolutely Certain or Demonstrative but I may safely say thus much that it carries in it a greater Degree of Probability than any thing the Adversaries of the Canon have advanc'd to the Contrary So that tho we should grant what our Author says d Fr. p. 276. Eng. p. 102. That there is no proof at all that Esdras and the Great Sanhedrim of that time among whom were Haggai Zachary and Malachi Compil'd the Canon yet still 't is probable 't was made by those that were so near their time that they knew what their Sentiments were in this Matter and made this Collection accordingly But if this Proof be not thought Satisfactory I should think any Christian ought to acquiesce in the Judgement of our Saviour and 't is plain he lookt upon the Jewish Canon which was Undoubtedly the same in his time which is now received in the Protestant Churches I say he lookt upon it as a Collection of Holy Writings design'd by God for the Instruction of his Church and the Rule the Jews were to have recourse to when they would inform themselves what was the Will of God He bids them e Jâ—h 5.39 Search the Scriptures without distinguishing as our Author does f Fr. p. 277 279 285. Eng p. 10â— 106 116. the Truly Inspir'd Books from those which are not so for in them saith he ye think and so far ye are in the right that ye have Eternal Life 'T is strange our Saviour should not correct this Mistake of theirs if some of the Books they had such a great Veneration for favour'd such Dangerous Doctrines as our Author thinks the Book of Ecclesiastes does g Fr. p. 272. Eng. p. 96. and contain'd Expressions very like Blasphemies as he is pleas'd to speak concerning the Book of Job h Fr. p. 275. Eng. p. 101. For if this were true 't was certainly very dangerous for Men to Search or be too much Conversant in these Books especially since they came Recommended under the Character of a Divine Inspiration 'T is strange our Saviour i Luk. 24.44 should prove the Passion and Resurrection of the Messias not only out of Moses and the Prophets but also out of the Psalms by which our Author k Fr. p. 277. Eng. p. 123. understands those Writings which the Jews call Chetubim if these Books be of so little Authority as he would perswade us they are Mr. N. would fain Evade the Force of this Argument taken from our Saviours Authority by telling us l Fr. p. 278. Eng. p. 104 105. that Christ never design'd to Criticize upon the Sacred Books or to Correct those Errors of the Jews which were of small Importance But since our Saviour Criticiz'd so far upon the Sacred Books as to Confute the false Glosses m Matt. 5. c. 23. which the Scribes and Pharisees had made upon them and to Reject the Traditions n c. 15.1 which they had Equall'd to the Word of God and in some Cases Prefer'd before it it seems as necessary for him to have distinguisht between the True Scriptures and those Books which were Undeservedly esteem'd such Especially if these Latter advance Doctrines that do not well agree with the Former as our Author o Fr. p. 272 c. Eng p. 95 c. indeavours to prove concerning several places of the Proverbs Ecclesiastes and Job for then the Admitting the Authority of such Writings is of as Ill Consequence as the Receiving the Traditions of the Pharisees could be Nay with his leave I think it an Error of more dangerous Consequence to Equal a Book that is not Inspir'd when it contains False Doctrine with one that is truly Divine than to Equal such Traditions as the Pharisees held with an Inspir'd Writing Because a Tradition will probably in time be forgotten and so lose all its Authority which we see has been the Fate of most of the Pharisaical Traditions whereas a Book that has once been generally Reputed of Divine Authority 't is likely will maintain that Character for ever For its very Character will make Men careful to preserve it and the Older it grows the Stronger will the Plea of Prescription be for its Divine Original and Consequently the More will be Impos'd upon by it as we see hath Actually happen'd in the Case we are now speaking of if our Author's Opinion be true For the whole Christian and Jewish Church hath time out of mind lookt upon the Books contain'd in the Jewish Canon to be Inspir'd and have upon all Occasions appeal'd to their Authority as such From whence it appears that our Saviours taking notice of this Error if it had been one would have been much more beneficial to after Ages than his Confuting an Unwritten Tradition could be But further we find the Apostles Judgment does evidently concur with our Saviours in this matter St. Paul says a Rom. 3.2 that the Jews were intrusted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oracles of God but surely he would have told us that they were not True to their Trust if he had thought they had mix'd Prophane Books with the Sacred ones But that Text of the same Apostle c 2 Tim. 3.16 All Scripture is given by Inspiration of God is so clear a Proof of the Apostles Judgment in this matter that 't will admit of no Evasion For the Apostle tells Timothy in the foregoing Verse that from a child he had known the Scriptures by which he must mean the Body of Writings which the Jews look'd upon as such for in that Religion he had been Educated by the Care of his mother who was a Jewess d Act. 16.1 Then it follows in this verse All Scripture is given by Inspiration of God where the Apostle certainly understands the word Scripture in the same sense which he took it in the Verse before viz. for that Collection of Writings which the Jews received as the Word of God But pray let us hear our Authors Paraphrase e Eng. p. 192. Fr. p. 270. upon these two Verses It is as if he had said to Timothy that he ought to keep close as he had done hitherto to the Study of the Old Testament which would instruct him sufficiently in the way of Salvation by joyning thereunto Faith in Christ Jesus because all Scripture Inspired AS IS A GREAT PART OF THE OLD TESTAMENT Is profitable for Instruction I think I may appeal to any Indifferent Man
whether those words of this Paraphrase As is a great part of the Old Testament be not added meerly to serve the present Turn without the least Intimation of such a Restriction from the Text it self and whether the Coherence of these two Verses be not plainly this Continue in the Study of the Old Testament because all the Books which that consists of are Divinely Inspir'd But I supposes he grounds this Interpretation of his upon that Reading of the Text for which Grotius f In locum contr Rivetum vouches the Syriack and Vulgar Translations Omms Scriptura Divinitùs Inspirata utilis est But if we should admit of this Reading still the Sense will come all to one and the Words as they lie then tho they do not in Express terms assert that all the Old Testament Writings are Divinely Inspir'd yet they Imply it and take it for granted For if we read the Greek thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be an Explicative Epithet to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as if we add the Epithet Rationalis to Homo in such a Proposition as this Homo Rationalis creatus est ad colendum Deum In which Proposition tho it be not expresly asserted that Homo is Rationalis yet so much is Implied and if it were not true 't would make the whole Proposition false as Monsieur Nicol has observed in his Ars Cogitandi g Pars 2. c. 5. And just so in the Proposition we speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Scriptures of the Old Testament in which sense the word is always taken in the New Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added for a fuller Explication of that term I know Grotius h Votum pro Pace prout citatur Fr. p. 270. Fn. p. 193. will needs have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken here in its General Sense and signify simply a Book or Writing But I can't forbear saying that this gloss is Unworthy of Grotius and 't is a sign of a Bad Cause when so Great a Man is fain to betake himself to such Pitiful Sophistry as is to be seen in the fore-cited Place For he can't produce one Instance in all the New Testament where the word is used in that Sense and if he could yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiently Restrains the General sense of it and makes one Complex Term which must signify the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse before both which Expressions signify the Old Testament because 't is a Collection of Inspir'd Writings and consequently the Phrase it self asserts so much by way of Implication or else it would be an Improper Expression I think it appears from what has been said what was the Judgement of Christ and his Apostles concerning the Canon of the Old Testament and since 't is certain that they approved the Canon of the Old Testament as it was received by the Jewish Church of their own time I can't guess what evidence of Reason can be sufficient to perswade a Christian to Oppose such an Authority And therefore I can't be of our Author's mind when he tell us i Eng. p. 188. Fr. p. 267. He knows not why we may not doubt of the Books of the Old Testament as well as of some of the New the Authority of several of the Latter having been question'd But there is a visible Difference between the Authorities that confirm the Old Testament Canon and those which give Testimony to the New To the Former Christ and his Apostles bear Witness whereas the Credit of the Latter depends upon the Consent and Testimony of much the Greater part of the Church in the Ages succeeding that of the Apostles which tho it be sufficient for any Wise and Unprejudic'd Man to ground his assent upon yet it hath not that Sacredness and Infallibility in it which the other hath For those Ages made use only of Humane Means for settling the New Testament Canon which was sufficient for that purpose considering the Nearness of those times to the Writing of the Books to which they give Testimony Nor does the name of Chetubim which the Jews give to those Writings of the Old Testament which Mr. N. calls in question at all justify his Opinion He fancies k Fr. p. 276. En. p. 102. they were call'd Chetubim i. e. Simply Writings as he Interprets it to signify that they were like other Humane Writings and had nothing at all of Inspiration in them But the Jewish Writers say not one Syllable to confirm this Opinion that I can find On the contrary by their placing Daniel among the Chetubim it appears that they look upon the Writers of that Class to have been Inspir'd for the Jews all agree that Daniel had really the Gift of Prophecy tho they fancy it to be in a lower Degree Further Maimonides saith expresly l More Nevoch p. 2. c. 45. that they are called Chetubim quia scripta sunt per Spiritum Sanctum And tho he reckons that Impulse which he calls Spiritus Sanctus inferiour to the Degree of Inspiration which Isaiah and the other Prophets properly so call'd had yet 't is plain that he looks upon it as a proper kind of Inspiration for the instances he gives of it are by his own Confession real Inspirations m See Mr. Smiths Discourse of Prophecy c. 7. So that I do not see how Maimonides take his Explication altogether gives any Advantage to this Opinion tho Grotius n Votum pro pace prout citatur Fr. p. 231. Eng. p. 141. quote him for it The Jews do indeed acknowledge a Difference between the Inspiration of the Hagiographa and the Prophetical Writings but this doth not prove them to be no part of the Scripture for I think there is no body that considers the manner of the Spirit 's Operation upon the Minds of Inspir'd Persons but will readily acknowledge that there 's no need of the same Degree of Inspiration to write a History or a Book of Morality as is requisite to make a Prophet But concerning the different Degrees of Inspiration I have discours'd already in several places of this Treatise and shall have Occasion to speak of it hereafter But if the Jewish Division of the Old Testament favour'd Mr. N's Opinion never so much I do not see any Force at all in the Argument taken from thence for that Division is not of so early a Date as to be able to vye with the much Ancienter Opinion concerning the Inspiration of the whole Jewish Canon St. Jerom is the first that I find takes notice of this Division o Prolog Galeat Praef. in Daniel the placing the Prophet Daniel among the Chetubim in this Division besides that there is no shadow of Reason for it except it be that the Jews bear him a Spight for Prophecying so plainly of our Saviour discovers that
Ridiculous Petions to their Gods d Pers Sat. 2. Horat. l. 2. Sat. 3. Epist 16. l. 1. And for those places of this Chapter which are more liable to Exception if Mr. N. would have consulted what Learned Commentators have said upon them he would not have thought them so Useless and Trifling as he pretends But our Author himself seems to be at a loss for Objections since he is willing to take Advantage of Agur's modest Confession of his own Ignorance e Prov. 30.2 and concludes from thence that he can be a man of no Authority But I believe Mr. N. is the first that ever thought a man's Modesty a sign that he wanted Wisdom or that Humility made a man Unqualified for Receiving the Influences of God's Spirit Our Author objects nothing against Ecclesiastes and the Canticles but what has been Objected several times before and as often Answered for which reason I shall be more Brief in Refuting him 'T is certain that the Design of Ecclesiastes is to set forth the Vanity of Humane Life which Solomon does by shewing how Empty and Unsatisfactory all those Ends are which men usually propose to themselves as the greatest Happiness this World can afford such as are Knowledge f Eccles. 1. Pleasure g Ch. 2. Honour and Authority h Ch. 3. and 4. and lastly Riches i Ch. 5. and 6. Further he takes notice how men's Ignorance and the Obscurity in which the Great and Weighty Points concerning the Immortality of the Soul a Future State and the Methods of Providence are Involved do occasion a great deal of Misery and Trouble to Mankind Whilst Ill men take advantage of the Difficulties which may be objected against these Truths and from thence conclude that there 's no Providence nor Future Judgment and thereby harden themselves in k Ch. 8. 11 14. ch 9. 3. Wickedness or give themselves up to Sensuality and say Let us eat and drink for to morrow we shall die l Ch. 3. 18 c. And even good men are now and then in a great Perplexity about these things by reason of the Obscurity and Difficulties with which they are beset and begin to doubt and stagger in their Faith m Ch. 1. 13 -8 16 17. If men would therefore view the Scope and Design of the whole Book and not take it by Piece-meal or examine each Sentence apart they might easily see that when the Author proposes Doubts concerning Providence and a Future State he does not speak his own Sense for in several places he plainly asserts God's Ordering and Disposing of all things n Ch. 3. 11 14 -7 13 -9 1 -11 5. and speaks of another Life and a Future Judgment with the greatest Clearness and Assurance of any of the Canonical Writers of the Old Testament o Ch. 3. 17 -11 9 -12 7. 14. And therefore the Design of those other places which seem at first to contradict these is only to shew that the Obscurity of these Great Articles of Faith had often fill'd his own and other good Men's minds with Perplexing thoughts and that the Generality of Men took Incouragement from thence to mind only Sensual Pleasures and make no Conscience of Injuring and Oppressing others So that the uncertainty and Imperfection of Humane Knowledge as to these things was a great Ingredient in the Vanities of Life and one of those sore Travels which God hath given to the Sons of Men to be exercised therewith p Eccles. 1.13 And we may observe that when he mentions the Doubts concerning the Immortality of the Soul he Introduces them with this Preface q c. 3. 18. I said in my Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may very properly be rendred According to the words or way of speaking used among the Generality of Men and 't is the very same Phrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul uses r Rom. 3.5 in a like Case where he does not speak his own Sense but sets down an Inference which Wicked Men would be apt to make from what he had said But if any desire further satisfaction concerning this Book or the Song of Solomon I must refer them to that Excellent Commentary which the Reverend and Learned Bishop Patrick has Publish'd upon these two Books where he has with great Clearness explain'd the Sense and Design of them both and particularly as to the Latter has shewed ſ Preface how fitly the Mystical Vnion between Christ and his Church is Represented in it under the Persons of a Bridegroom and Bride that Allegory being agreeable to the Notions of all the Prophetical Writers of the Old Testament who constantly express God's being in Covenant with the Jews by his being Married and a Husband t Ps 45. Is 54 5.-62 4.5 Jer. 3 14.-31.32 Hos 2.2.7.16 Ezek. 16.8 to them and in pursuance of the same Metaphor reprove their Idolatry under the names of Adultery u Is 57.7.8 Jer. 3.1 c. Ezek. 16.15 c. ◠c. 23. Hos c. 1. 2. Fornication and going a Whoring after other Gods and the same Metaphor is alluded to by Christ and his Apostles in the New Testament x Matt. 22.2 Joh 3 28 29. 2 Cor. 1.2 Eph. 5.31 32 Rev. 19 7.-14.4 All which is made out by that Reverend and Excellent Author with so much Learning and Exactness and does so fully Vindicate this Book from the Rash Censures of those who have doubted of its Authority and from the Profane Interpretations which some Wanton Fancies have applied to it that 't would be Unpardonable Presumption for me to think I can add any thing upon this Subject to that Great Man's Judicious and Accomplisht Labours THE CONCLUSION ANd now I have Finish'd my Undertaking and have given a particular Answer to all the Arguments Mr. N. has advanc'd against the Divine Inspiration of the Holy Scriptures I have not to my Knowledge pass'd by any thing which is of Weight in any of the Letters nor dissembled the True Force of any of the Objections contain'd in them And upon the whole matter it appears that the Main Strength of the Book may be Compriz'd in this one Argument viz. That Book can't be of Divine Authority nor Written by God's Direction where there are any Marks of Humane Industry and of Men's making Vse of their Natural Talents of Memory or Invention in the Composure The Falseness of which Assertion I have shewed in several places of the Foregoing Discourse and at present I shall only make this further Remark upon it for a Conclusion of the whole Discourse viz. That at the same Rate of Arguing a Man might prove that God had no Hand in Governing the Ordinary Course of this World by his Providence nor Fitting Men for the Next by his Grace For we see nothing brought to pass in the World without the help of Natural Agents and God requires Men to work out their Salvation with as much