ADVERTISEMENT OF Two Books lately Printed for Thomas Bennet.  
TWelve Sermons Preached upon several Occasions, by R. South, D. D. Never before Printed. The Second Volume.  
The Lives of all the Princes of Orange, from William the Great, Founder of the Commonwealth of the United Provinces. Written in French by the Baron Maurier, in 1682: whose Father was Twenty Years Ambassador are the Hague. And Published at Paris by Order of the French King. To which is added the Life of His Present Majesty, King William the Third. By Mr. Thomas Brown. Together with each Prince's Head before his Life. Done from Original Draughts, by Mr. Robert White.   

THE INSPIRATION OF THE New Testament Asserted and Explained. IN ANSWER TO SOME MODERN WRITERS.  
By C. G. LAMOTHE, DIVINE.  
LONDON, Printed for Tho. Bennet, at the Half-Moon in S. Paul's Churchyard. 1694.   

THE CONTENTS.  

CHAP. I. THE State and Importance of the Question, and Division of the Book.  
CHAP. II. The first Proof of the Inspiration of the Sacred Books of the New Testament, drawn from the mann●r after which the Ancients speak of it.  
CHAP. III. The second Proof, drawn from hence, that the Ancients have equalled the Writings of the Apostles to the Oracles of the Old Testament.  
CHAP. IU. The third Proof drawn from the Distinction which the Ancients made between the Canonical and Apocryphal Books.  
CHAP. V. The Fourth Proof drawn from the Honour which the Ancients paid to the Sacred Books of the New Testament.  
CHAP. VI The Fifth Proof drawn from hence, that the Ancients positively asserted the Books of the New Testament to be inspired.  
CHAP. VII. Wherein the Objections that may be brought against the Testimony of Antiquity are answered.  
CHAP. VIII. Wherein we begin to prove by the Books of the New Testament, that they are inspired, and particularly by the Intention which God had in giving them to the World.  
CHAP. IX. Wherein the Inspiration of the Sacred Books of the New Testament is demonstrated by the manner of their Composition.  
CHAP. X. Wherein the Inspiration of the Books of the New Testament is made out from the Nature of the Covenant of which they are the Writings.  
CHAP. XI. Wherein the Inspiration of the Books of the New Testament is made out by the Prerogatives of the Apostles.  
CHAP. XII. Wherein the Inspiration of the Books of the New Testament is made out by the Promise which Christ Jesus mad● of his Spirit to the Authors of it.  
CHAP. XIII. Wherein the Inspiration of the New Testament is made out by the fulfilling of the Promise of Jesus Christ.  
CHAP. XIV. Wherein are produced several Passages of Scripture, which show that the Sacred Writers of the New Testament have declared, that they were Inspired in their Writings.  
CHAP. XV. Wherein is drawn from the Gift of Discerning of Spirits granted to the Primitive Christians, a Proof very much in Favour of the Sacred Books which the Apostles have left us.   

The Second Part.  
CHAP. I. Wherein is shown, that 'tis not the Common Belief that the Sacred Books of the New Testament were dictated word for word by the immediate Suggestion of the Holy Ghost.  
CHAP. II. Wherein is explained the Nature of the Inspiration of the New Testament, in respect of Revelatious.  
CHAP. III. Wherein is Explained the Nature of the Inspiration of the Sacred Books of the New Testament, in reference to things which the Apostles had heard and seen.  
CHAP. IU. Wherein is Explained the Nature of the Inspiration of the Sacred Books of the New Testament, in reference to the Progress which the Apostles might be able to make, in reasoning upon the Truths suggested by the Holy Ghost, and upon those which they had learned by the way of Sense.  
CHAP. V. Wherein are set down Four Consequences, that arise from the Manner of Explaining the Manner of the Inspiration of the New Testament.  
CHAP. VI Wherein is Considered the Nature of the Infallibility which springs from the Infallibility of the Holy Ghost; and in particular, touching the Manner how the Apostles obeyed it.  
CHAP. VII. Wherein is considered the Nature of the Infallibility which arises from the Direction of the Holy Ghost, with reference to the Things wherein the Apostles were directed, and whether they were in particular deceived in their Opinion of the near Approach of the End of the World.  
CHAP. VIII. Wherein is Examined What Influence the Direction of the Holy Ghost had over those Things that were only Concomitants of the Doctrine.  
CHAP. IX. Wherein it appears what ought to be the Extent of the signification of the words which the Sacred Writers have made use of in the Writings of the New Testament.  
CHAP. X. Wherein some Objections are answered, which have no Relation to the Apostelick Writings.  
CHAP. XI. Wherein some Objections are Answered, which are directly made against the Inspiration of the Sacred Books of the New Testament.    

THE PREFACE.  
THEY who have a Reverence for the Holy Scripture will never be offended to see the number of the Champions of it increase. 'Tis known that in the Primitive Ages, when Religion was continually attacked, the Church was never disgusted at the Apologies which the Christians so frequently set forth. All those that knew how to write, made it a part of their Duty to uphold Christianity. And there is no question but that this was one of the most Potent means that Providence made use of, to advance the Triumphs of the Religion of Jesus Christ. We are in an Age wherein the Scripture is dishonoured, sometimes after one manner, sometimes after another: So that I cannot believe when Libertinism exerts itself so boldly, that Christians will grow weary of seeing the Number of Apologists increase, who take upon them to defend that Scripture which made them Christians.  
We dare not presume to say, that all who have shaken the Authority of Scripture were professed Libertines, in regard that some Persons of worth have upheld Propositions, which being carried a little too far, do great mischief to that Book, for which in other respects they declare that they have an esteem even to Veneration. 'Tis not possible to dive into the secret intentions of Authors, so as to know whether it be out of Impudence, or through a hankering after Libertinism, that they suffer these bold and dangerous strokes to escape their Pens. The Libertine counterfeits himself sometimes to be Orthodox, and a lover of Truth; and he proposes his doubts with a seeming Ingenuity, and vigorously asserts the Truth for fear of being suspected. Sometimes also a faithful disciple of the Truth expresses himself in a feeble and trembling manner; and by his doubts and scruples gives an advantage to his Enemies. God alone knows the bottom of the Heart, and it is our Duty to leave it to him to decide the intentions of Authors; and to endeavour to defend the Truth against all manner of Onsets, on what side soever they are made.  
There appeared within these few Years a certain Treatise which attacked the inspiration of the Sacred Scripture. I shall not go about to inform myself of the real Design which the Author had in composing a Work so injurious to Scripture; but I thought it necessary to prevent the evil Consequences of such a dangerous Book. Monsieur Witsius of Holland, and Mr. Lowth, a Divine of Oxford, Father Simon, and Father Le Vassour have set forth Answers to it which I have read. But in regard it was their only Design to trace their Adversary step by step, and not to handle this matter throughly; there is therefore still room left for a new management of it. The English Divine indeed in my Opinion has gone somewhat farther than the rest; but I shall take the liberty to say, that he might have built the Inspiration of the Holy Writings upon better foundations: that he has not so sufficiently explained the nature of it as he might have done, and that he has ventured to advance some things, which in my judgement, need a great deal of softening. I hope he will be pleased to pardon me the Expression, without which I could not be able to justify my Design of writing after him. In his Preface he acknowledges that the matter is nice and new; and after he has besought the Readers not to censure him, as if he intended to betray the cause which he defends, he invites them to uphold it themselves. According to this Invitation, I shall make some steps in order to it. If my Example should excite some other more Learned Pen to write upon the same Subject, the Public will be obliged to me for it. I shall be well satisfied with my weak endeavours, provided they may give occasion to the publishing any Treatise, that shall maintain the Inspiration of the Holy Writings, as effectually as the truth of them hath been asserted.  
It will be found that I have tied myself to consider only the Writings of the New Testament: there was no meddling with the Books of the Old Testament, without cutting out too much work for myself; in a time when the Public receives not well any but small Treatises, especially in matter of Divinity. Therefore, that I might accommodate myself to the Palate of the Age, I was enforced to shorten my Subject. After I had taken this Resolution, it was no difficult thing for me to choose which of the two Parts of Scripture it behoved me to handle: So that I determined in favour of the New Testament; as being that Part upon which there has least been said. We have several Books in defence of the Inspiration of the Prophets and their Writings, because they have been so often attacked. But the Writers of the New Testament having peaceably enjoyed the Honour paid them by the uninterrupted belief of their Inspiration, Authors have not made it so much their Business to examine the nature of it; or if any Libertine has attempted to contest it with them, they have altogether relied upon the belief which the Church has had of it from time to time.  
Besides this I may say, that by maintaining the New Testament I defend the Old: The Apostles have given such honourable Testimonials of the Writings of the Prophets, that no Man can better maintain their honour than by demonstrating that Men inspired by the Holy Ghost, have given Testimony to them.  
But the chief Reason which made me choose to defend the Writings of the New Testament is this; because it is properly the Book that makes us Christians. It is our Duty indeed to read the Writings of the Prophets: there are to be seen those Oracles, the Accomplishment of which is of glorious Consequence to the Gospel; there we are informed of a great number of Actions, wherein God appears magnificent in his Works; and thence may be drawn Instructions effectual for the Sanctification of the Heart: all these things were written for our Instruction: but still a Christian must chief repair to the Writings to the New Covenant: there it is, that he ought to be most intent and steadfast: from thence it is, that he is chief obliged to receive his Faith and his Instructions, in order to put himself into a state of Salvation. The New Testament is that Book which God delivered as a Legacy to Mankind, in these later times. 'Tis our Duty to cherish, as much as in us lies, the Respect which is due to that Sacred Book; and to prevent it from being reckoned in the Catalogue of Common Writings; for fear the Religion which it teaches us, should be looked upon as a Piece of Human Invention?   

THE HOLY SCRIPTURES Inspired, etc.  

CHAP. I.  
The State and Importance of the Question, and Division of the Work.  
IT being my design to treat of the Inspiration of the Sacred Books of the New Testament, I cannot forbear exactly to set down the state of the Question. Which being done, it will be found that all my Arguments aim at the same Mark; and that I have made it my business not to amuse my Reader with any unprofitable Digression.  
In the first place then, the Reader is to be admonished that the Dispute is not here, which are Canonical Books, and which Apocryphal. We suppose that those with whom we Contend, agree that there is no contradiction to be made against the Canonical Authority of the New Testament, according as we enjoy it at this day; but that those Sacred Books were actually written or dictated by the Authors, whose Names are affixed to 'em. 'Tis agreed that these Holy Men both saw and heard the matters of Fact which they relate, and which they have written with extraordinary Fidelity and Sincerity. Which being granted, the Work begun is already in so great a forwardness, that there is no need at all of entering into the discussion of several Difficulties which concern the Question relating to the Apocryphal Books. By this means also we are freed from the trouble of proving that the Sacred Books were written by Men who were Witnesses of all the matters of Fact which are contained in the History of Jesus Christ, or who themselves wrought great Miracles, by which it appeared that their Mission was Celestial. In a word, we are agreed upon the truth of these Books; so that nothing remains farther to be known, but whither they are inspired. The Verity and the Inspiration make two different Questions, of which the first is decided: the Sacred Books of the New Testament are steadfastly and undeniably true; at least so far as concerns Essential Things. The main dispute is, whether they are inspired or no? So that there are some who let 'em alone with the Honour of being true, but ravish from them that of Inspiration. 'Tis against these Innovators that I undertake the defence of the New Testament, of which I maintained alike, and equally assert both the Inspiration and the Truth, even to the meanest Circumstances.  
I could wish with all my heart, that I might be able to handle this Question without choosing any certain Adversary. My aim was to examine this important Matter, without having any 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 Chimaera 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 discussed.  
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 assailed 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 rendered them less formidable; for that such Adversaries are not much to be feared. 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, etc.  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 delivered 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 sealed 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 passed; 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 learned 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 sense. 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 scattered up and down in those Epistles, and the Apocalypse 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 easy to distinguish some other Things, which the Apostles never propounded but only as Conjectures.   
After M. N has Epitomised his System, he believes he has levelled 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 maintained; instead of being advantageous to the Christian Religion, they are extremely 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 looked upon by several, as a 
* Defence of the Sentiments, etc. P. 218.  Step that leads directly to Deism; and the Author likewise is accused of favouring that abominable Opinion.  
'Tis 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 straits, 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 show; I must needs say, that a man may observe how that this new Religion allows the Christians almost nothing of Inspired: 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 Logic was false, they had not very good Memories, notwithstanding all their Sincerity, so that they have assuredly but marred 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 joined to the Gospels? They are Works entirely Human, except the Apocalypse, to which they pay the Honour of Believing that it is absolutely Prophetic. In the other Books they also discern some glimmerings of Light, some Prophetic Flights. Were it not for that, they are to be looked upon as no other than little Books of Devotion, or as short Commentaries upon the Gospel, in the Composition of which, the Holy Ghost never in any manner of way concerned himself. When men are arrived at such a Point, as to put aside the Inspiration of the Holy Ghost, S. James, S. Peter, S. John, and S. Judas must be looked upon as Doctors that only explain Religion as well as they can: they must be only simple Artists who, without Education or Learning, took all their Instruction from their Piety, after they had run through a slender Course in Theology with Jesus Christ. As for S. Paul, who had something a better Education than the rest, they will say he had this disadvantage, that he was not an Eye-witness, as they were, of the Principal matters of Fact in the Gospel, and that what he learned from Revelation could not be so evident, as if like his Companions, he had seen and felt. It will be said, that at most, he understood but as much as they did, and that he ought not to be believed, but in such Parts where he confirms the History of the Gospel. Therefore in regard S. Paul does not pretend to the Office of an Historian, he is not to be credited but in some few Places. His Principal Character is that of a Doctor, who explains and argues. Upon those occasions, that is to say, quite throughout all his Epistles, it shall be lawful to appeal from S. Paul to the Tribunal of Human Logic: Since that Apostle is to be looked upon as no other than a person of good ability to hold an Argument, seeing he was no way inspired. If such a System should get footing in the World, what would remain of Inspired among Christians? Very little: for by that means they take from us three fourth parts of the New Testament. There would not longer be one Book of it inspired: it might indeed contain something inspired; but it would be no more inspired in the composition of it, than any other Book, wherein an ordinary Author should have inserted Doctrines which Heaven had formerly revealed. For as those inserted Doctrines would not make the Book to be inspired, so neither would some Oracles scattered here and there in the New Testament, appropriate Inspiration to that Book. From whence I conclude, that when the Primitive and the New Christians professed to believe that the Sacred Books of the New Testament were inspired, they never pretended barely to say, that the Apostles knew by Inspiration certain things which they had inserted therein, but that it was their Opinion, that the Book itself, or to explain myself more clearly, the Composition of the Book was the work of the Holy Ghost. This is a Reflection which I desire the Reader to remember, when I come to discourse of the Inspiration of the Sacred Books in General.  
In that sense that M. N. would have us conceive what the New Testament is, it contains many human things about which it is lawful to dispute, whenever S. Paul or any other Apostle shall hold any Argument which is not conformable to M. N's Principles, He shall answer, This is no more than the Argument of a mere man; let us see whether his Argument agrees with Aristotle's Logic: If the Apostle has not followed the Rules of Consequences, we may imagine that we have no reason to hearken to him. He's an Apostle— that's no matter— when an Apostle wanders out of the way, I am not bound to follow him. St. Paul applies to Jesus Christ several Prophecies which the Holy Ghost appropriates to God in the Old Testament. And from thence a very strong Argument is drawn to prove the Divinity of Jesus Christ. 
See the Racou. Cat. p. 47. If to two Interpretations of a very difficult place, we add a third.  The Socinians judge it a very hard matter to answer some parts of the first Chapter of the Epistle to the Hebrews. Henceforward there will be no longer any difficulty about any of all those Oracles, if M. N. may be believed. There needs no more than to say, that St. Paul understood not the Oracles of the Old Testament; and therefore it shall be lawful to examine that Apostle by the Rules of Grammar and Logic. The Socinians are extremely obliged to M. N. for helping them to a way to rid themselves of all their perplexing Doubts, 
Vozog. Prolegom. in N. T. c. 4. Wherefore the Authority of these Books is as great as that of God himself. So that when we read this Sacred Volume, or hear it read, we ought to think, that we hear God himself speaking from Heaven. Id. in c. 1. Matth. v. 22. For though all the holy Scripture be inspired by God, and that all the sacred Writers were as it were the amanuensis of the Holy Ghost. Vid. ibid. Prolegom. in N. T. c 4. toward the end, and in 2. Matth. v. 6.  if they are hardy enough to adopt him. Several among them have testified a great respect for the Scripture at the same time that they dishonour it by wrested Interpretations: they profess however to believe that it is the Work of God; that it is inspired in all the parts of it; that it contains no Contradiction, and that there is no receding from this Principle, without endangering the Christian Religion. Now while they hold such Maxims as these, it is impossible but that the Socinians must meet with great difficulties in the Scripture. But if they embrace M. N's Opinion, they will find a large Fountain of ready Answers; and in truth it may be said, that there are no Errors which may not be upheld by this new Method.  
Though it should be said, that this new Method tends to annihilate the Use of the New Testament, and to bring men back to natural Reason, as the only Light which they ought to follow in Religion, it seems to me that they would say no more than what is just and right. 'Tis true, M. N.'s Method does not speak altogether so plainly, but it aims that way. That Author, to make use of a Comparison which a great Writer furnishes me withal, 
Hooker, Eccles. Pol.  is like a sort of people who never leave whetting a Knife, till they have worn it to nothing. They cannot be content to clean off the Rust that sticks to it, and restoring the blade to the natural Brightness that first adorned it. Let us keep the middle way, without bringing back the Abuses with which men at other times had loaded Religion: Let us leave it a Body, to the end it may prove a support to our Souls.  
It may be seen by what I have said, of what Consequence it is, to oppose the Career of M. N's System, and more and more to confirm and settle Christians in their persuasion, that the Books of the New Testament were inspired. This is that which I pretend to make out clearly in this Treatise, which I divide into two parts. First, I shall show in General that the Sacred Books of the New Testament were inspired; 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, raised upon this Subject.  
We have but two sorts of Proofs to satisfy a Christian about matters which have no dependence upon the first Principles of Reason: the unanimous consent of those Doctors that lived 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 show that the Sacred Books are inspired.  
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 myself 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 inspired, that is to say, that the Holy Ghost was never concerned in the Composition of them. For the repelling of this Attacque, it is not requisite to follow the Sacred Books one after another, by showing upon the Subject of every one of them, that they were effectually inspired. 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. 'Tis according to this Method that M. N. attacques them: for when he thought he had observed 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 pleased to permit me to extend to all the Sacred Books whatever I shall meet with advantageous to any one, which ought to be allowed 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 inspired, the Inspiration of that single Book secures the rest from the Objection which are made against them.  
Though I speak in this manner, 'tis 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 repaired 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.  
'TIS known how the Christians speak at this day of the Holy Scripture of the New Testament. According to their Style 'tis called 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 obliged 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 profane Historian. Were I of this Author's 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 endure that they should say of the Voice of a mortal man, 'tis the Voice of God and not of man.  
'Tis 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 expressed themselves in reference to the Scripture as we do now. I defy the most Zealous Disciples of M. N. to deny it. They cannot do it without speaking against their Consciences; or without showing that they are altogether strangers to Antiquity.  
To fortify this Proof which I draw from the Appellations that the Ancients gave the Scripture, I think myself 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 leisure to corrupt the Truth by Rhetoric or Superstition. In that same Age of Innocence, they called the Writings of the New Testament the Oracles of Heaven, the Word of God, the Holy Scripture. Nor can this language be accused 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 allowed 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 myself 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 justify 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 citys certain Oracles, that M. N. would not himself deny, but that it was God who spoke them. The Apostle calls them Scripture. As he phrases it, The Scripture saith this, or God spoke This, comes all to one sense 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, etc. By which it appears that the Voice of God, and Scripture signify the same thing.  
Thus than I argue upon the whole. The Apostles when they cited the Oracles of the Old Testament, comprehended them all under the Name of Scripture, as if they would have said, the Scripture of God. Now I find that immediately after the Apostles, the Saints also quoted the Writings of the Apostles under the Name of Scripture: they have paid the same Honour to the Writings of the Apostles, as the Apostles did to the Old Testament. Have I not reason then to conclude from thence, that it was the judgement of the Saints of the Primitive Church, that the Writings of the Apostles were no less the Scripture of God, than the Prophetic Writings wherein are recorded the Oracles of God?   

CHAP. III.  
The second Proof, drawn from hence, that the Ancients have equalled the Writings of the Apostles to the Oracles of the Old Testament.  
IF what M. N. has asserted touching the writings of the Prophets were examined according to the Belief which the Primitive Church had of them, it would be soon acknowledged that this New System is not to be maintained by dint of Argument. The Proofs of which are every where to be found: For the Primitive Writers of the Christian Religion, being obliged to fetch from the Prophetic writings their Arguments to convince the Jews, or to confirm the Christians who acknowledged their Authority, this was the reason that they had frequent occasion to speak of the Inspiration of those Sacred Writings. So that we plainly see, that they are hardly ever cited by the Ancients without some Elegy drawn from the Sanctity of their Original. Sometimes 'tis the Word of God, sometimes 'tis the Holy Scripture, sometimes the Oracles of the Holy Ghost, and sometimes the Scripture divinely inspired. When the Primitive Christians quoted any passage of the Old Testament, it was as they phrased it the Mouth of the Lord that spoke. But I do not speak this to divert me from alleging some Proofs.  
Clemens Romanus who, as 'tis well known was contemporary with the Apostles, speaking of the Prophets, says, That the Ministers of the Grace of God, instigated by the Holy Spirit, spoke of Repentance. A little after that-reciting a Maxim drawn from the Old Testament, he assures us, that 'twas no more than what the Holy Spirit recommended to us. 
Quod vaticinantes non alio, quam verbo divino afflati agantur, vos quoque ipsos dicturos reor. Dial. cum Triph. Jud. p. 8.  Justin Martyr speaks of the Inspiration of the Prophets, as of a Truth common to the Jews and Christians. 
Descendens in eos spiritus Sanctus, Religionem veram discere volentes, per illos docendos esse statuit. Id. ad Graec. Cohort. p. 32.  And in another place he says, that the Holy Spirit descended upon the Prophets, to the end they might teach all those that desired to be instructed in the true Religion. 
* Caeterum Dei homines pleni spiriu Sancto, & à Deo inspirati, institutique Prophetae ordinati sunt; proinde fuere à Deo docti Theophil. ad Autol. lib. 2. p. 87.  Theophilus of Antiochia, asserts that the Prophets were men filled with the Holy Spirit and inspired by God. Clemens of Alexandria is full of Passages, wherein he affirms the same thing. I shall cite no more than one, which is to be found at the beginning of his Protreptic. Ipse est Dominus loquens in Isaia, ipse in Elia, ipse in ore Prophetarum. All the Primitive Authors honour the Prophets and their Write, as being inspired by God. Origen alone would furnish me with several passages; of which to be convinced, ●here needs no more than only to read his ●hilocatia.  
But to what purpose will some Body say, ●o I quote all these Proofs? The dispute is ●bout the New Testament, not the Old one. 〈◊〉 will not say, that I had any desire of ma●ing it my Business to let the World know ●he Character of M. N. by showing that in ●he judgement of the Ancients, he does an infinite injury to the prophetic Writings, by ●he liberty of writing which he assumes to himself. That was never my Design; for 〈◊〉 confine myself exactly to my Subject. My ●im is still to make out, that the writings of ●he New Testament are inspired by the Holy Ghost. And is not the confirming the high Opinion which the Ancients had of the Prophets and their Writings, a keeping close to ●hat Design? If at the same time I show that ●he Ancients have equalled the Apostles and ●heir writings to the Prophets and their Prophecies, without proceeding any farther, that cannot be called a Deviation. For to be convinced that it is a Truth, 
Iren. adver. heret. lib. 3. c. 11. Because first the Apostles, secondly the Prophets, but all from one and the fame God. Commentaria Apostolorum & scripta Prophetarum sequuntur. p. 98. Just. Martyr. Quia utrumque Testamenti Ministri. uno eodemque spiritu inspirati, locuti sunt. Theophii. ad Autol. l. 30 p. 125. Deus Ae●ernus & Vnigenitus & verbum incarnatum predicatum, & a Prophetis omnibus & Apostolis, & ab ipso spiritu. Iren. adv. Eereticos. l. 3. c. 21. Vnus e●●m & idem spiritus Dei quae in prophetis praeconavit, etc. Ipse in Apostolis Annunciavit. ib. c 35.  there needs no more than to read the Passages which I have quoted in the Margin, the number of which I might have easily augmented; more especially would I have cited the Fathers who lived after the Council of Nice.   

CHAP. IU.  
The third Proof drawn from the Distinction which the Ancients made between the Canonical and Apocryphal Books.  
THis Distinction takes place in respect of both Testaments. There are joined to the Canonical Books of the Old Testament several Pieces purely Human, as the Books of Tobit, Judith, Baruc, Macabees, etc. which are called by the name of Apocrypha. A word, of which the true Original is very uncertain. But whether it signify concealed or obscure, or whether it have any other sense, certain it is that those Books which are added to the Scripture, though they are not of divine Authority, are called Apocrypha.  
If the Books which are added to the Old Testament are not admitted to be Canonical, 'tis not because they are defective in their matter. There are some of them whose Doctrine is sound, and their Instructions pure, so that there has been no scruple made to read them publicly in the Church. I dare presume to say there is such a Portion of Apocryphal Books which is more Instructive and more edifying, than such a portion of books we call Canonical. Wherefore then are they rejected as Apocryphal? I know very well that several Marks of human Frailty are to be discovered in them; but the chief Ground of their being rejected is, because they are Books which the Holy Ghost has not inspired, the Finger of God appears not in them: the good things which are there to be found, flow not immediately from the Spring. Moreover we have reason to examine and suspect them, because they are not recommended to us by Persons actuated by the infallible Spirit of God.  
This Reason is expressed by the Ancients in other terms: for they say, that the Apocryphal Books added to the Old Testament, want Canonical Authority, because they were written by persons who were no Prophets, and who lived after Malachi, the last of the Prophets. Wherein they followed Josephus, who has derived from thence the grand Character of the difference which we ought to make between the Canonical Books and the Apocryphal. The words of the Author are so remarkable as not to be omitted. 
Answer to Appion. l. 1. c. 2.  There can be nothing more certain, than the Writings authorised among us; because they cannot be subject to any Contradiction; in regard that there is nothing approved but what the Prophets wrote some Ages ago; according to the purity of Truth, by the Inspiration and Agitation of the Spirit of God.  
They have also written all that passed from the time of Artaxerxes to our Time. But by reason there has not been, as formerly, a successive Series of the Prophets, there is not the same Credit given to the Books which I have mentioned. The Books written after the Prophet Malachi have been constantly rejected, in regard he was the last Writer whom the Holy Ghost inspired, under the Old Testament. 
Euseb. l. 8. De monst. Evangel. Quod ab illo tempore servatoris nullum extet Sacrum Vo●umen.   
What I have said in respect of the Old Testament, takes place in relation to the New. Several Books of Piety were composed in the Primitive Church; the Authors were Persons of Worth, and the Books were so useful, that the Reading of them was not only recommended to private Persons, but they made no scruple to read them in public. For example, the Epistle of Saint Clement had the same Honour. Wherhfore was it that those Books were not put into the number of Canonical; that is to say, of those Books that are the constant Rule of our Faith and Manners? It was not always because they were in some things erroneous, but by reason they were not inspired by the Holy Ghost: that was sufficient to hinder them from being received for Canonical. The Question that was put, when there was a Dispute about any Book of which they doubted, was to know, whether or no it were written by a Person inspired. Thence it came to pass, that in the History of Eusebius we find that Dionysius Bishop of Alexandria, pronouncing his Sentence upon the Apocalypse, said, that he acknowledged it to be the work of some Holy Man inspired by the Spirit of God. 'Tis known also that Origen speaking of the Book written by Hermas, 
Reor enim sancti cujusdam, & divino spiritu afflati viri id opus esse. Euseb. h. e. l. 7. c. 21. Quae Scriptura valde mihi utilis videtur, Et ut puto, divinitus inspirata. Origen. l. 10. reptam Epist. ad Rom. c. 16. Com. 14.  said, That he believed it to be a Writing divinely inspired; a certain proof that they believed those Books which the Church has admitted as Canonical, were inspired by the Holy Ghost.   

CHAP. V.  
The Fourth Proof drawn from the honour which the Ancients paid to the Sacred Books of the New Testament.  
WE may draw a very strong Argument to prove that the Primitive Church believed that the Sacred Books of the New Testament were inspired, from the Honour and Reverence which they paid them. I shall begin with that Holy awe which kept the Ancients from attempting any alterations in the Sacred Writings. 
Addenti aut d●trahenti poena non modica. Iren. adv. Heres. l 5. c. 30.  It was a piece of rashness and Sacrilege to adulterate them either by adding or diminishing. They were laden with Anathemas who were so bold as to lay their mending Hands upon those Sacred Write.  
We find in the Ecclesiastical History that the Heretics who denied the Divinity of our Lord, had the confidence to falsify the Scripture, to accommodate the Text to their Opinions. Upon which an Author of the Primitive Ages says, that it was not likely that the Heretics were ignorant how criminal an Enterprise of that nature was; For, says he, 
Quantae porro audaciae sit ejusmodi facinus ne ipsos quidem ignorare credibile est, aut enim sacras scripturas à spiritu sancto dictatas esse non credunt, ac proinde infideles sunt, aut semet ipso spiritu sancto sapientiores esse existimant; ac proinde quid aliud sunt quam Demoniaci. Euseb. h. e. l. 5. c. ult.  either they believe not that the Sacred Scriptures were dictated by the Holy Ghost; and so are Infidels; or they imagine themselves to be wiser than the Holy Ghost, and then what are they other then Demoniacs.  
They had an inviolable Veneration for the Sacred Scripture. Tatianus, for having only presumed to put the Epistles of St. Paul into more elegant Language, incurred the Censure, which may be seen in the Historian last cited. 
Euseb. l. 4.29.  If the Church were so jealous of the words of the Scripture, we may easily judge of the Indignation of the Christians when they saw that any body durst presume to violate the Text itself, either by addition or diminution.  
'Tis clear, that the Christians would never have been so sensible of injury done to the Scripture, if they had not believed it to be the work of the Holy Spirit. Some small fragment of Piety affixed to human Works would never have been a crime of Sacrilege. For example, I see not what great harm it could be, to sow to S. Paul's Epistle to Philemon, some little Discourse upon that Indulgence, which is due from Christian Masters to their Servants, were it true, that the Epistle to Philemon is a Peice, wherein the Holy Spirit had no Share. 'Tis true, there may be something said, in dislike of such an Act, in regard that Sincerity requires, that other men's Works should be let alone in their natural Dress. Nevertheless the Miscarriage deserves not to be treated with the Penalties of Sacrilege: there is no reason to make such a noise about it, as the Primitive Christians did upon the Alterations that were made in the Writings of the New Testament.  
Nothing more clearly shows the Opinion which the Ancients had of the Inspiration of the Sacred Books, than the Honour which they paid 'em in looking upon 'em as Sovereign Decrees in Matters of Religion. For which Reason it was, that in several Councils they were placed upon a Throne, as they would have seated Jesus Christ himself had he come visibly to preside in those Holy Assemblies. There was the same Honour paid to his Word, as they would have done to his Person. Which clearly shows with what an Eye of Veneration they looked upon the Sacred Writings of the New Testament.  
This Honour also no less visibly appears in the use which the Ancients made of Scripture to confirm the Faith of the Christians. The Doctors of the Primitive Church allow a Sovereign Rank to the New Testament There is no longer any Hesitation, after the Voice of these Oracles has been once heard. These are the Urims and Thummims of the New Covenant; after they once had seen their Decision, it was a Crime to appeal.  
When we seriously consider, that this is a Submission and Compliance in Religion itself, we ought to acknowledge, that this Honour was not paid to the Sacred Books, but because they were, or at least because they were thought to be the Books of God, who is the only Lord of the Conscience. And the Truth of this Reflection will be agreed to, whenever it shall be called to mind, that we speak of a time when the Christians perfectly understood this privilege of the Almighty. They were very nice in this particular. Wherefore did they not obey those Emperors that opposed the Course of Christianity? It was the Lord had spoken. Wherefore did they not believe so many Philosophers whose Example and Illusions so strongly supported Paganism? It was the Lord had said it. Wherefore did they forsake the Synagogue, that Synagogue which Divine Mercy had appointed to be the Guardian of the ancient Oracles? It was the Lord had spoken. The Scripture of the New Testament was more powerful than the Emperors, and triumphed over the Reputation which the great Doctors had enjoyed so long in all the Schools of the World. The Reason is, because that in comparison of God, Man is nothing: when God speaks, no Body else is to be heard. Therefore the Christians being convinced that the Almighty spoke in the Writings of the New Testament, they yielded with an awful Submission to the Decisions which they found therein.  
This was never contradicted by Heretics; they durst not appeal from the Words of an Apostle, because they were persuaded, that they were the Words of the Holy Spirit. The Method which they usually made use of to avoid the Weight of that Authority was to mutilate the Scriptures, or to corrupt the Sense by wrested Explanations. But when it could be proved, that such a Writing was Apostolical, or that such a Sense was the meaning of the Apostle, the most obstinate Heretics would submit, at least they had nothing to say. It is needless to cite Authors upon a Subject for which Proofs may be found almost in every Page of the Writings of the Primitive Church. Moreover there have been so many Occasions to show, that she has always looked upon the Scripture as the Rule of Faith, that these Proofs are become common. There needs no more for a Man to do, but cast his Eye upon our Books of Controversy, to see what have been the Opinions of the Fathers upon this Subject.   

CHAP. VI  
The Fifth Proof drawn from hence, that the Ancients positively asserted the Books of the New Testament to be inspired.  
THus far I have proved the Inspiration of the Books of the New Testament, by Arguments drawn from Antiquity. 'Tis now high time to produce something more express and absolute. So I call the express Declarations of the Ancients upon this Subject. My Design, as I have already said, is to tie myself particularly to those who lived before the Nicene Council that is to say at a time which the greatest Enemies of Antiquity mention with some kind of Veneration. I am apt to think they will pardon me, if here I produce a Crowd of ancient Testimonies. 'Tis a Collection that may prove serviceable; for I believe there has not as yet been any made upon this Subject. Thereby it will be the better understood, that we teach nothing new concerning the Inspiration of the Sacred Books of the New Testament; and that M. N. has no reason to insinuate from time to time, that the Ancients are of his side. If he be willing that the Question shall be decided by Antiquity, that which I am going to say, though I only pick and choose, would quickly show where the Innovation l●es.  
Clemens Romanus is very express in the Epistle which he wrote to the Corinthians; 
Clem. 1. Ep. ad Cor. Certè divinitùs inspiratus, de se, de Cepha, & Apollo per Epistolam vos monuit. According to Junius 's Version.  for he affirms, that S. Paul, writing to the same Church, concerning the Schisms that rend it to pieces, was divinely inspired.  
Justin Martyr, is no less express in his Conference with Tryphon the Jew, where he says, 
Assistenti namgue tibi, & auscultanti probabo, non vanis nos sidem habuisse fabulis, neque Demonsrratioonis exportibus, sed Spiritu Divino plenis. Just. Martin Dial. cum Tryph. p. 226.  that he would under take to prove, that the Christians did not build their Faith upon Fables, nor upon vain Arguments, but upon Demonstations full of the Holy Ghost.  
Theophilus, Bishop of Antiochia, citing the Authors of the Old and New Testament, says, 
Theoph. ad Antol. l. 3. p. 125. Quia utriusque Testamenti Ministri, uno eodemque spiritu inspirati, locuti sunt. Quapropter hoc spiritu impulsi consona, & nullo modo pugnantia praedixere. Ibid. p. 128.  that both the one and the other spoke, as being inspired with one and the same Spirit. Who is that Spirit? To which he answers a little after, That it was the Spirit of God, Divino Spiritu afflati.  
The Testimony of Irenaeus is very positive in one place where he goes about to prove, 
Iren. l. 2. p. 47. Credero autem haec talia debemus Deo qui & nos fecit; rectissime ' scientes, qu●a Scripturae perfectae sunt, quip à verbo Dei & Spiritu ejus dictae.  that we ought not to dispute against the Decisions of the Holy Scripture. Wherefore? Because it is the Word of God, and of his Spirit.  
For thus we explain what the same Author says in another Place of the Word which was preached by the Spirit. 
Ibid. l. 3. c. 21. Verbum incarratum praedisatum & à Prophetis & Apostolis, & ●b ipso Spiritu.  The Word made Flesh, says he, which was Preached by the Prophets, by the Apostles, and by the Spirit: as if he had said, by the Spirit which inspired both the one and the other. This is the Explanation of Ireneus himself: for he says in another place, 
Vnus enim & idem Spiritus Dei, qui in Prophet is quidem praeconavit, etc. ipse & in Apostolis annunciavit. Id. l. 3.25.  That the Spirit of God that spoke by the Prophets, Preached the Gospel also by the Apostles.  
In a Word, 'tis the steadfast Doctrine of that ancient Author, 
Omnis Scriptura nobis data, consonans nobis invenietur. Id. p. 203.  that the whole Scripture proceeded from God. Clement of Alexandria is of the same Opinion when he speaks in his Stromata of the equivocal Words which we meet with in Scripture. 
At mens Prophetici & loquentis spiritus occultè I quens. Secure enim noverant illarum sensum Prophetae & spiritus discipu●i. Cl. Alex. Strom. l. 1.292.  The Spirit of God, says he, spoke occultly to the Prophets and Apostles, and those Holy Men were the Disciples of the Spirit. In another place, the same Author assures us, that the Authority of the Scripture distinctly and clearly makes out the Holy Spirit; 
Qui divinis ergo credidit Scriptures, firmum habens judicium cui contradic● nequit, demonstraticnem, ejus qui Scripturas dedit vocem accipit. Id. l. 2. p. 362.  and that they who have that Authority have a Demonstration from the Spirit that the Scriptures proceed from an Omnipotent Authority; and that it was meant of the whole Scripture of the Christians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. l. 4. p. 475.  what the Psalmist speaks, when he said, 
Apertè itaque de tota Soriptura nostra in Psalmis scriptum est, audite Populus meus Legem meam. Ibid. Strom. l. 5. p. 557.  My people hear my Law.  
In this Sense Tertullian calls the Scripture the Voice of God: by which it may be seen what Opinion that Author had of the Scripture. He attributes it in several other Passages, to the Spirit of God. I shall choose out some of 'em. In his Treatise of Prescriptions, he citys the Words where S. Paul ad monishes the Colossians not to suffer themselves to be seduced by Human Traditions, and adds this Expression, Praeter Providentiam Spiritus Sancti; visibly intimating thereby, that it was the Holy Ghost who had set down the Measures of our Faith in the Scriptures. It is more express in other parts, disputing against Hermogenes; It was, the Holy Spirit, says he, 
Atque adeo Spiritus Sanctus have Scripturae sunt rationem constituit— Si tantam curam instructionis nostrae resumpsit Spiritus Sanctus— Adoro Scripturae plenitudinem. Ter. adv. Hermog. c. 22.  that methodised the Scripture in that Form as we now behold it: That the Holy Spirit took care of our Instruction in the Holy Scripture— and after that glorifies the Author of that Sacred Book with an Expression, that would be profane, were it made use of in Applause of any other Book. I adore, says he, the Fullness of the Scripture. Thus it is, that we find Tertullian speaking of the Scripture in general, though the Subject of his Discourse was only Genesis, where he treats of the Creation of the Matter, the Eternity of which Hermogenes asserted. But here is something yet more positive. If you ask Tertullian who it is that speaks in the first Epistle to the Thessalonians, he will answer, 
Et ideo Majestas Spiritus Sancti perspicax ejusmodi sensunm, & in ipsa ad Thessalonicenses Epistolas suggerit. De Resur. Carnis. c. 24.  'Tis the Majesty of the Holy Ghost. When the same Author discourses of the Rules that S. Paul gives the Bishops, after what manner to carry themselves, The Holy Ghost, says he, foresaw, that some would say, 
Prospiciebat Spiritus Sanctus, dicturos quosdam, omnia licent Episcopis. Tert. de Monog. c. 12.  That it was lawful for the Bishops to do what they pleased. By which it appears, that Tertullian believed those Rules to be derived from the Holy Spirit, who deemed 'em to be necessary.  
Origen has explained himself in so many Places, upon the Inspiration of the whole Scripture, that I should have contented myself with only naming him, if M. N. had not borrowed the Authority of that ancient Doctor, in saying, That be did not acknowledge a continued Inspiration, 
Sent. p. 262. The Author applies to Origen what he had said of S. Jerome.  by the Impulse of which the Apostles were constantly and steadfastly moved to write what they wrote. But I need no more to show the true Sentiments of Origen, than to make choice of some parts of the Philocalia, which is a Peice that S. Basil and S. Gregory Nazianzen composed out of Passages which they took out of Origen. 
Persuasum habent sacros libros, non hominum esse Commentarios, sed ex Sancti Spiritus afflatu, voluntate Dei, per Jesum Christum, Parentis universcrum descriptis. Philoc. c. 1. ex lib. 4. De principiis.  He says, That the Christians were convinced, that the Sacred Books were not Human Commentaries, but that they were inspired by the Holy Spirit. He had also said a little before, 
Postquam in discursu, divinitus inspiratas esse Scripturas Sacras probavimus Idem, ibid.  that he had proved that the Scriptures were divinely inspired.  
In the same Chapter we find, that Origen affirms, that the Prophets and Apostles were illuminated by the same Spirit while they composed the Scriptures. 
Ac principio demonstrandum est spiritui Divinae Providentiae per verbum quod in principio erat apud Deum, Ministros veritatis, Prophetas & Apostolos illuminanti, etc. Id. p. 11.   
Nor has Origen only explained himself upon the Inspiration of the Sacred Books in general, but he takes 'em separately, 
Vnius & ejusdem Dei Spiritus idem in Evangeliis & Apostolorum scriptis fecit. Id. ib. p. 12.  and has explained himself so clearly, that it is not to be conceived how M. N. could cite, in favour of his Opinion, an Author which has condemned it in express Terms. In the Chapter already quoted, he shows, that the Obscurity of some Words which are to be found in Scripture, no way prejudices the Divinity of it. To that purpose he makes use of a Comparison drawn from Providence, of which there is no manner of Question made, though there be several Occasions wherein the Conduct of it may seem to be obscure. So neither is any thing abstracted from the Divinity of the Scripture diffused through every part of it, because that in every particular word our Imbecility cannot reach the hidden Splendour of the Doctrine that lies latent, in an ordinary and seemingly contemptible Phrase, for we have that Treasure in Earthern Vessels, to the end the Exuberance and Excellency of the Power of God might shine forth. Origen expressed himself so vehemently, that he declares, that the smallest Letter of the Scripture was placed there by the Divine Wisdom, and that for that Reason it was perhaps that our Lord and Saviour said, that the least jota of it should not pass away. Exquisitissima cura & study Spiritus Sanctus per Ministros Verbi illa subjecit, ne unquam nos latere posset ratio secundum quam Divina Sapientia omnem Scripturam Divinitus datam, vel ad usque unam Literulam attigit; & propterea forsan servator, jota, inquit, unum, vel Apex unus, etc. After this, Origen shows, that as the Care of God appeared in the smallest Infects, and the Seeds of the smallest Plants, in like manner we ought to believe, that the Holy Ghost has dispersed the Traces of his Wisdom in every Letter of the Scripture. I do not believe that M. N. could have cited an Author less favourable to his Opinion. Every Body knows that Origen would have a Mystery concealed in every part of Scripture, pretending, that God had infused something considerable into every Letter of the Scripture. Quod sacrae Literae ne unum quidem Apicem habeant vacuum sapientia Dei. Origen. in Jerem. 
Ita nos censemus de omnibus ex afflatu divino scriptis, tanquam illa quae sapientiam humana superiorem tradit. Magna Providentia per divinas Literas hominum generi salutaria Dooumenta inseruerit, & ut ita dicam Literis, quo ad unaquaeque potest capere, vestigia sapientia impresserit. Id. ib. ex Tom. 1. in Psalm.   
I have cited a sufficient Number of Authors of the three first Ages, to prove, that at that very time the Christians were convinced, as at this day, that the Sacred Books of both Testaments were inspired by the Holy Ghost. Therefore I thought it needless to extend the Chain of my Citations any farther; because no Body can deny, but after the Nicene Council (when they had more Occasion to explain themselves upon this Subject) the universal Voice of the Church was for the Inspiration of the New Testament.   

CHAP. VII.  
Wherein the Objections that may be brought against the Testimony of Antiquity are answered.  
M. N. does not so far despise Antiquity, but that he makes use of it when he believes it never so little favourable to him. He omits nothing that may give an advantageous Air to his Opinion. Had he found in his way any lucky Fragment to his purpose, he would not have failed to have made the best of it. I remember what he says in one place; 
Sentiments, Lect. 12. p. 262.  Thus you see that the most able and subtle Interpreters of Scripture which Christian Antiquity produced, have been of the same Opinion as myself: that is to say, as it is apparent by some Lines before, that they did not acknowledge any Inspiration that continually and steadfastly impulsed the Apostles to write what they wrote. It might be thought that this Conclusion was the product of a crowd of Citations; after which there was no question to be made but that the Ancients were of M. N's Opinion. But it was no small wonder to us, that the beginning of the Conclusion should be reduced to these two or three words; It behoves us to join with St. Jerome, Origen, from whom he had drawn this Opinion touching the Dispensation which he attributes to these two Apostles, and several other Greek Fathers. Should I say, that neither St. Jerome, nor Origen, nor any of the other Greek Fathers ever contradicted the Inspiration of the Apostles, such as we affirm it to be, permanent and constant, M. N. has an answer ready, and will tell us, that he did not cite those Ancients, but to show, how they believed that St. Peter and St. Paul conmade use of Dispensation at what time Saint Paul contradicted St Peter. Certain it is that no other use can be made of that Quotation; but it is placed so cunningly after these words, It appears from thence that they did not acknowledge a continual Inspiration, etc. That it is easy to be perceived that the Author had a desire to dazzle those people who have any respect for Antiquity, but who are not acquainted with it but at a distance.  
However, it is to be seen by the Passages which I have cited out of Origen, that he is positive in the Point of Inspiration of the Sacred Books. Nor does St. Jerome speak less expressly; neither shall I consult any other Part but that which M. N. has marked out for me; See, says he, the Preface of St. Jerome to his Comment upon the Epistle to Philemon. Would not any Man who read that Reference believe, that it would be infallibly found in that Preface, that St. Jerome proves by the little Things which are to be met with in Scripture, that he did not believe the Holy Ghost concerned in the Composition of all the Sacred Books. I have read the Preface very seriously, and I am confident that M. N. has read it also; for the Persons which he there mentions, spoke much after the rate as he does. Wherefore then had he not so much sincerlty as to acknowledge, that the Objection drawn from the Minute things in Scripture (give me leave to make use of the expression) is like the rest in the mouths of those Adversaries which St. Jerome undertakes to refute. He declares at first that he speaks of those who refused to admit the Epistle of St. Paul to Philemon, and who said exactly the same thing as M. N. and Spinosa say, Non semper Apostolum, nec omnia, Christo in se loquente, dixisse. They alleged what St. Paul says of the Cloak which he left at Troas; that the Prophets were wont expressly to tell the people when they spoke in the Name of the Lord, because they were not always Prophets. These are exactly M. N's scruples. But St. Jerome supports them no manner of way; quite the contrary, he declares that they are in the wrong for not admitting the Epistle to Philemon, under pretence that it contains several things of little moment, and makes use of a Comparison which Origen has made use of upon the same Subject. If, says he, they have a mind to deny that the great and the little Things come from one and the same hand, then let them admit two Creators; one Creator of the Infects, and another of Heaven and Earth. Is this any satisfaction for a Man that would favour the Opinion of M. N.  
It seems by the Preface of St. Jerome upon Philemon, that from that very time, there have been anonymous Persons who thought as M. N. does. I will also grant him that we find in Epiphanius, that the Anomeans explained themselves much after the same manner. 
Haeres. 76. which the Anomaean.  Aetius corrupted them sufficiently, to the persuading them to defame the Prophets and Apostles. Did any man cite the Prophets? These Sectaries cried out, What d' ye tell us of the Old Testament? Did ye press hard upon them any Argument taken from any of the Apostles. 
Quid tu mihi vetus Testamentum objicis?  The Apostle, say they in that part spoke like a Man.  Ista inquiunt, Apostolus tanquam Homo dixit. 
Were I not precisely confined to the three first Ages, I could show how Epiphanius maintained the Honour and Inspiration of the Apostolical Writings. For there is not any one of the Fathers from whence there might be drawn more express Passages for the Belief which I defend. 
Epiph. Heres. 51.  However it behoves me to quote some few, to show that I do not talk at Random, disputing against the Alogians who rejected the Apocalypse, he takes an occasion to set forth the true original of the four Evangils, which he pretends to be divinely inspired. He says, that Mark full of the Holy Ghost, 
Marcus spiritu sancto completus, conscribendi Evangelii munus accepit.  received a Commission to write his Gospel.  
That Luke was excited and constrained by the secret impulses and instigations of the Holy Ghost. 
§. 7. Spiritus Sanctus B. Lucam occultis quibusdam stimulis cogit & excitat.   
That the Holy Ghost enforced St. John to write his Gospel against his will. 
§. 6. Spiritus Sanctus Joannem invitum licet ad scibendum Evangelium impulit, §. 9 Quae cum Apostolus ex sancti spiritus afflatu pronunciaret, necesse non habuit spiritus sancti mentionem facere. Cum igitur Apostolus, vel potius spiritus sanctus per Apostolum loqueretur. ibid. quip Apostolus sancto spiritu impulsus. ibid. de quibus adeo mihi videtur in Epistola Judae commotus spiritus, hoc est in Catholica ejus Epistola— in qua per Apostoli vocem sanctus, inquam, spiritus & Haeres. 26. which is the Gnostic. §. 11.  That St. John has related all things faithfully under the Conduct of the Holy Ghost, Spiritu sancto Gubernant (an expression that ought to be born in mind, for the better understanding of the nature of the Inspiration of the sacred Writings) that the Holy Ghost spoke by Saint Paul. That the Holy Ghost spoke by the mouth of Saint Judas in his General Epistle. Thus it is, that the Fathers generally express themselves after the Nicene Council. But I have laid an Injunction upon myself not to descend too low: and I have only spoken of Epiphanius, by reason of Aetius who professed the same Opinion with M. N.  
Nor do I find that that same Arian was able, any more than his Disciples to interrupt the Series of Tradition, or to hinder the common Belief of the Universal Church from being altogether for the Inspiration of the Sacred Books of the New Testament. As for Saint Jerom's anonymous Persons, and Epiphanias' Anomeans. they make not a part of the Church considerable enough, for any man whatever to produce them as Testimonies. But in regard it has been all along my aim to confine myself to the three first Ages of the Church, I shall say no more than this, that 'tis apparent that these Innovators who appeared not till the Ages following, cannot hinder me from concluding, that I have on my side the Universal testimony of the Church truly Primitive.  
This Testimony is of great moment in the Minds of all men that consider those Ages to be the most pure, at what time they had things delivered to them as it were from the first hand. I know not what I ought to think of a Christian who despises such Antiquity. Such a Scorn may be excused in people who are ignorant of it, but when we find the learned neglecting a Testimony so authentic, 'tis a temptation to believe that either they have not well considered the influences which that Testimony has upon the Foundations of the Christian Religion, or that else they would not be sorry to see that Foundation shaken.  
It may be said that the Fathers which we so highly extol, were guilty of divers Errors. I grant it; 'twas by the permission of God, that by that means the Writings which he has solely abandoned to human Wisdom, should be distinguished from those which he infallibly directed by his Spirit. But we ought to know what those Errors are, before we draw an argument against what the Fathers have said for the Inspiration of the Sacred Books. First I observe that those Errors are not universal among the Fathers: now that wherein they contradict themselves can never be said to be the unanimous Voice of Antiquity. This is the Character of the Errors with which the first Authors of Christianity were upbraided. Some deviated after one manner, others after another: but they were not found in company under the same deviation. Such Errors have nothing common with the truths which they teach both constantly and without variation, of which nature is the Inspiration of the Sacred Books of the New Testament.  
I add to this consideration, that it is requisite to examine well the nature of the Errors of which the Fathers are accused, before an argument be raised from thence against their unanimous Testimonies for the inspiration of the Scripture. Sometimes they mistake in speaking of something to come which never was revealed to them; as when they discourse with too much confidence, how near at hand the end of the World is. Sometimes they err in matters of Fact which they have admitted with too much Credulity, as when they tell the Story of a Phoenix rising again out of her ashes. But nothing of all this does any injury to what they have averred touching the inspiration of the Sacred Books. That is a Truth that marches step by step with the delivery itself of those Books. They were delivered from hand to hand with this Advertisement, that they were inspired by the Holy Ghost. It is as certain, that the Holy Ghost directed and ordered the Composition and structure of the Gospels, as that the Gospels were written by St. Matthew, Saint Mark, Saint Luke, and Saint John. This is one of those things that were essential to the Honour of the Sacred Books; and which were every day said of them. So that 'twas impossible that this Tradition so lively and universal as it was, should come from any other hand than the Apostles themselves, who when they left their works behind them, acknowledged they had been written by the enlivening inspiration of the Holy Ghost. This has no resemblance in the least with the story of a Phoenix, nor with what the Fathers imagined about the end of the World, while they crossly interpreted the words of the Apostles.  
There is not any more plausible Objection than that which may be drawn from the judgement of the Fathers upon the Version of the Septuagint. Justin Martyr, Ireneus, and Clement of Alexandria, were of Opinion that those Interpreters were guided by the Spirit of God. However at this day, many people believe that they were subject to Error, like the rest of the Interpreters, and by consequence left to themselves. Upon which some may raise this argument: Since the Fathers were deceived in their Opinion touching the inspiration of the Greek Interpreters of the Old Testament, the testimony which those Fathers give in relation to the Apostolic Writings aught not to be so strongly urged: 'tis from thence to be seen that 'tis not an infallible Testimony. I have several things to observe, by way of solid answer to this Objection.  
1. There are learned Men of the first Rank, who indeed maintain that the Seventy Interpreters were really guided by the Holy Spirit. It cannot be denied, but that it was by a special direction of Providence, that the Sacred Books were translated into a Language that was almost Universal. It was proper, that at a time when God would not be known but in a small corner of the World, the Sacred Books should be in Hebrew. But when Grace was ready to disperse them over the Earth, was it not convenient that the Books where God had revealed himself, should be put into the most universal Language? That Translation prepared the way for the Messiah: and the Apostles had the advantage of quoting a Version which the World had admired for a long time. This so well agrees with God's design of calling all People to the knowledge of himself; that it cannot be denied, but that by his Providence he managed the opportunities which produced 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. 'Tis well known that Josephus' 
* 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 completed within the space of seventy two days according to the number of the Interpreters. 'Tis 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 believed by the Jews. They who are willing to justify 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 confirmed, for fear of disobliging Foreiners by the rehearsal of actions seemingly Romantic. 'Tis for that reason 'tis 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; 'tis 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 rendered 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 deceived. But that Tradition not being to be compared in extent to that which I have alleged in favour of the inspiration of the Apostolic Writings, there is no consequence to be inferred 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 little examine the nature of the matter in Question. The act of Inspiration of the Greek Interpreters was an Act that happened, as they pretend, about three hundred Years before the Birth of Christ, and which was conveyed 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 deceived 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 than there is so great a difference between these two matters of Fact, 'tis 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 ascribe to the Apostolic Writings.  
By searching into the Objections against the Truth which I have proved; I imagined with myself, 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 signify, will some body say, that the Gospel's being full of things that issue immediately from the Lips of our Saviour, it was ackowledged by that reverend Posture, that they were looked 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 inspired than the Epistles. He believes the Evangelists attested the Truth no otherwise than ordinary Historians, and that the Apostles wrote their Epistles not 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 imagined. 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 inspired, but they looked 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 inspired 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 show that we are or aught 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 convineed, 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 practised the Custom before mentioned, unanimously affirm that the Apostolic Writings are Inspired.  
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 inspired, and particularly by the Intention which God had in giving them to the World.  
I Am entering 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 show 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 itself of the New Testament, that it was inspired, 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 attained without inspiring the Interpreters of his Will, 'tis 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 proved 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. 'Tis also pretended, that the Heresy that began to show itself in S. John's time, obliged him to compile his Gospel, as a Rampart, to fortify 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 deemed 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.  
'Tis of no advantage to my Subject, to examine whether the Apostolic Writings had any need of being inspired to fulfil 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 compiled found not wherewithal therein to satisfy 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 inspired.  
I do not believe there is at this day any Christian Society, which is not convinced, 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 served 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 learned from our Lord, though 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 followed the System which I oppose.  
You tell us, that the Sacred Writers have faithfully reported what they learned 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 deceived. 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 an assistance, I cannot repose upon Commentators, who, setting aside the Succour of the Holy Ghost, were less learned, and of less Abilities than many Doctors at this day. Moreover, had the Apostles always distinguished what they knew by Revelation, from what they spoke of their own Heads, there would be less difficulty in the thing: but they present us almost all the whole Bulk in a Mixture, where it is a hard matter to discern what is Divine from what is not. My Conscience cannot be satisfied with this Method; I am always in doubt whether I ought to argue after the Apostles, or whether I ought to appeal from their Decisions to my own Reason. I can never be able to stop the Progress of Error, if after I have found a Passage which utterly and clearly destroys it, it shall be replied upon me, this comes from the Apostle, not from God; and thus there will be never any thing of Certainty. But most assuredly God has not made Choice of a Means that authorises our Doubts, for a Rule of our Faith. Of Necessity therefore all the Parts of Scripture must be divinely inspired, to the end the Scripture may render the Man of God accomplished in all good Works.   

CHAP. IX.  
Wherein the Inspiration of the Sacred Books of the New Testament is demonstrated by the manner of their Composition.  
It is a difficult Thing to conceive, that the Sacred Books of the New Testament should be inspired by the Holy Ghost, and yet that there should appear no Footsteps in it of that Inspiration; and this is that which I design to examine. I do not pretend, by any means, to prove, that every Page or every Line of the Holy Scripture carries imprinted in it a sensible Character of the Splendour of the Holy Ghost that inspired it. Take the best Book, if you pull it to pieces, you lessen the Value of it. 'Tis only esteemed for the happy Assemblage of Words and Things of which it is composed: After you have destroyed the Proportion and the Symmetry, you will no longer find what caused it to be admired. Let the whole Scripture be but duly considered, and it will be found to be a Work worthy of Heaven. There are some Pieces of it without question, which being considered apart, cease not however to deserve our Admiration. But there are others, which being removed out of their proper place, will appear very common. Let us look upon the Scripture in that Point of Perfection, as the Holy Ghost represents it to us, and we must needs acknowledge it to be his Work.  
It were to be wished, some will say, that the Holy Ghost had manifested himself more distinctly in the Writings of the New Testament. How! would ye that the Holy Ghost should not have spoken the Language of Men? I confess indeed, that he might have spoken the Language of the Third Heaven, but it would not have been intelligible to us, who are not there as yet. Since he spoke to Men, to the end they might understand him, 'twas necessary he should conform his Style to human Apprehension. He was obliged to take upon him our Manners, our Words, our Shape, and our Air to convert us. To that purpose he made choice of Men, made as we are, after they were sufficiently instructed in what they had to say to us; and he was to guide their Pens for fear they should make any false step. Had the Holy Ghost either sent an Angel, or formed a Voice in the Air, to settle the Doctrine of Heaven, such means had appeared more extraordinary, but they were not fit for Instruction. It was the Wisdom of God to prefer Useful before Miraculous.  
The only Difficulty is to know which way to find out, that they who wrote like other Men were guided by the Holy Ghost. There are two Ways whereby to attain to this Knowledge; the One is the Attestation of the Apostles strengthened by the Proofs which they have given of their Sincerity: and by the Miracles by which they made it appear, that they were Men who were sent from God. The other Way is to search into the Composition itself of the Sacred Books for Proofs of their Inspiration. As to the first way, 'tis not our Intention at present to call it in question.  
As to the Second, I shall conclude in a few Words. 'Tis a strange thing to consider the various Oppositions of human Wit. This Book wherein some behold the Finger of God, by others is looked upon as a Piece of human Workmanship. Let us impartially examine the Matter. The profane must acknowledge, that they are prepossessed in their Judgements which they make of the Scripture: for when they read another Peice, that is but a little studied according to the Rules of Art, they are charmed with it; they cry 'tis all divine; they affirm, that there is nothing great without Inspiration. 
Nihil magnum sine afflatu divino.  But when they come to the Scripture, they are quite of another Opinion; they despise what they would have admired in another Book. Nevertheless, it has so happened, that upon some Occasions the Force of Truth has extorted several Approbations in favour of Moses, the Prophets and S. Paul. The World has found that there was something extraordinary in those great Men. But if we would but search into the Original of the Scripture without prepossession, we should soon confess, that it is a Work of Heaven. This does not appear perhaps upon the first Reading. Read it again, and the more you read that Book, the less you will be weary of reading it; nay, it will appear more lovely the last time than the first.  
Had I to do with Christians only that with delight have read over and over again the New Testament, I would refer 'em to their own Experience, and ask 'em whether their Hearts ever found that Satisfaction in any other Book which they found in this. But it behoves us to speak something which may be more generally satisfactory. Was ever known a Doctrine more sublime, or Instructions of a purer Extraction. 'Tis true, that there are in the World certain People who have so disguised this Doctrine, as to make it appear low and mean. Now I consider it such as it is in itself; in this Prospect I dare say, that Men never saw any Book so much worthy of their Admiration.  
This Argument, is not proper but for persons that have absolutely declared themselves against the Christian Religion. M. N. will say, that the Question, whether it be inspired or no, is not the Subject of the Dispute. He grants that Jesus Christ was divinely inspired; and in regard it was by him, that his Evangelists and Apostles were instructed, 'tis clear that the Religion which they preached, bears the Character of its first Author.  
I must confess, that the Question between M. N. and myself, chief concerns the Manner how they published those Truths which they learned from the Lord. Our Author believes, that in that respect, they were left to their own Judgement, and that there is no necessity of admitting the Assistance of the Holy Ghost into the Composition of their Writings. On the other side, I pretend to make it out in the Series of this Discourse, that without that assistance the Scripture is of little use. Now as the Argument upon which I insist in this Chapter is drawn from a serious Inspection into the Sacred Books, I assert, that if they be well considered, it will appear that their Composition is not purely human. I shall not prove this Proposition by heaping together the noble Passages that are to be found from time to time in the Writings of the Apostles; I only ask who these new Authors were, that spoke so worthily of the Religion which they preach. We find among 'em Galileans, that is to say, homebred ignorant People, born in a Country where there was nothing of Politeness; we find 'em to be Fishermen, that is to say, People by their Profession rude and unpolished. By them, let us judge of the rest, since 'tis agreed, that if any one of the Apostles were inspired in Writing, the Question is decided. Where was it then, that these Authors learned to write well? Let us grant, that their Writings are not so fine as the Books which the World esteems. The Authors of those Books had the Help both of Study and Art, which is all human. But where was it that the Sacred Authors learned their Manner of Writing?  
We find that the Question is not whether the Writings of the Apostles are more eloquent than those which the World admires. Suppose an Equality as to that matter, that's nothing to my purpose: the Business is to know where the Apostles learned their Manner of writing those things which they deliver. Upon the Day of the Pentecost they spoke new Languages, that other Men spoke. But the Miracle was this, that the Apostles spoke Languages which they had never learned before. Some will say, though to little purpose, where was the Miracle, seeing that others spoke as well as they? 'Tis true indeed, the Apostles writ as other Men; but here is the Difference not to be contested, that the Apostles had never learned to write; and I think this may pass for a good proof of the Inspiration of the New Testament.   

CHAP. X.  
Wherein the Inspiration of the Books of the New Testament is made out from the Nature of the Covenant of which they are the Writings.  
IT appears by inspecting into these Books, that they belong to a Covenant which God has manifested with much more Advantage than the Old Testament. The Author of the Epistle to the Hebrews, says, that Jesus Christ was the Mediator of a better Covenant. This Covenant is better in divers Respects. It is not to be contested, but that it is better in respect of Light and Certainty. I understand from the Writings of the New Testament, that the Old one presented nothing but Types and Shadows. S. John opposes Truth to the Law in point of Evidence: The Law, says he, 
John 1.17.  was given by Moses, but Grace and Truth came by Jesus Christ. S. Paul insists upon the same Opposition, in his Second Epistle to the Corinthians: But if the Gospel be hid, says he, 
2 Cor. 4.3, 6.  it is hid to those that perish. And he gives this Reason for it. For God, says he, who commanded the Light to shine out of darkness, hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God, in the Face of Jesus Christ. These Expressions are very clear, and make out as evidently as it is possible, the Inspiration of S. Paul. It is necessary to bear it in remembrance; but I insist at present only upon the Advantage of the New Covenant, which is to be more full of Light and Clearness than the former.  
This being granted, I consider the Degrees of Light that enlightened the Old Covenant. I find that the Prophets, who were inspired by the Holy Ghost, instructed the Ages they lived in; but they also transmitted that Inspiration to the succeeding Ages by their Writings, which were consulted with as much Religion, as they would have consulted their Authors had they been alive. Those Sacred Monuments were read, as they would have harkened to the Prophets themselves. The Mouth of God spoke still in their Writings. The Nation of the Jews was of this Opinion, except, as it is commonly thought, a Handful of Sadducees, who, the better to defend their Errors, entrenched themselves in the Pentateuch. However this does not hinder Josephus from saying in general. 
Answer to Ap●●● c. 2.  Moreover, there can be nothing more certain, than the Writings authorised among us, in regard they are not liable to any Contrariety, in regard there is nothing approved but what the Prophets wrote several Ages since, according to the Purity of Truth, by the Inspiration, and by the Impulse of the Spirit of God. Neither do we trouble ourselves with infinite Numbers of Books that contradict one another, as having no more than Twenty two, etc. And a little after, We have so profound a Respect for these Books, that never any Body was so hardy as to undertake either to add or diminish, or alter the least Tittle. We look upon 'em as Divine: we call 'em so: we profess to observe 'em inviolably, and joyfully to lay down our Lives, if there be occasion, in defence of 'em.  
Nothing can more clearly express the high Opinion which the Jewish Church had of the Sacred Books that compose the Old Testament. And Josephus is more to be believed upon this Subject, than a modern Author, who tell us, that the Prophets had no other Assistance of the Holy Ghost, than a pious Disposition which made 'em write like persons of Sincerity, but without any Prerogative of Infallibility. But this was not Josephus' Opinion; this was not the Belief of the Jewish Church; this was not the Judgement of S. Peter, who declares, that Holy Men of God spoke as they were moved by the Holy Ghost.  
Nor is there any father doubt to be made of it after the Decision of St. Paul. The whole Scripture is divinely inspired, and profitable for Instruction. I shall not make any stop at the nice Cavil of Grotius, who would make S. Paul to say, The whole Scripture which is divinely inspired is profitable, etc. The Answer of Theophilact is sufficient. They are to know, says he, that the Apostle said, thou hast been bred up from thy Infancy in the Holy Scriptures. He says, All Scripture: what Scripture does he mean? The same of which he said, that it was Sacred. It was in truth, in all the parts of Scripture, that Timothy had been instructed from his Infancy. St. Paul therefore exhorting him to persevere in the things which he had learned, would not have argued rightly, if when he urged it as a motive for his perseverance, that all Scripture was inspired, he had not spoke of the whole Book which the Jews looked upon to be all Scripture.  
In the Main, the observation of Grotius does my argument no harm, though it were well grounded; for the design of that Author is only to deprive the Historical Books of the Old Testament of the Honour of Inspiration. He acknowledges in another place, that Moses, Isaiah, Jeremiah, Ezekiel, David and Daniel were divinely Inspired. So that according to Grotius the Jewish Church had Books wherein the Holy Ghost spoke. Had they need of the Spirit of God, they found it in the writings of the Prophets: and this Light has constantly endured in all Ages of the Jewish Church, even in the later times, as corrupt as they were.  
Ought we not to have a Light at least equal to it, under an Oeconomy, wherein it is agreed, that God has manifested himself with more advantage than under the Law? We have no longer any Apostles; there are no longer any men inspired, if we have not writings which repair that loss, by means of that Infallibility with which the Holy Ghost would have invested them. To whom is it not apparent, that our condition is worse than that of the ancient Jews? The Day shined out to them, but it is Night with us. All the advantage is on the side of the Carnal posterity of Abraham, even of that which is rejected. The Jews had formerly, and still have Books wherein they find the infallible Voice of God. But if we believe M. N. we must rely upon the Credit of Histories which some persons of sincerity have written for the Doctrine of our Saviour, and to the arguments which only sound Reason and Judgement dictated to Authors without Logic or Education. I cannot believe that this Hypothesis will ever be relished by those who are never so little acquainted with the Prerogatives of the Christian Church.   

CHAP. XI.  
Wherein the Inspiration of the Books of the New Testament is made out by the Prerogatives of the Apostles.  
THE best way which we have to know certainly whether the Christian Church has not as great a share of divine Illumination as the Jewish Church, is to see what sort of Persons the Authors of the New Testament were. The Jewish Church had Prophets and we have Apostles: our Books, except two or three which were made under the inspection of the Apostles, were written by the order and with the approbation of the Apostles. There needs no more than to see whether our Apostles were not equal in worth to the Prophets of the Old Testament. In the Epistle to the Ephesians I find them equalled together, 
C. 2. v. 20.  in the work of Salvation; being built upon the Foundation of the Apostles and Prophets. In this place to speak of Equality would be an injury to the Apostles, in regard that here they are named before the Prophets.  
Nor is it without good Ground that I make this observation, since St. Paul's Custom is to put the Apostles at the head of the Ministers of the Christian Church. She had also Prophets, and Prophets inspired like those of the Old Testament. Would you know which are the most Excellent, the Apostles or the Prophets? There needs no more than to see what rank they hold in the Catalogue which St. Paul gives of the Ministers of Grace. 
1 Cor. 12.28.  First Apostles, secondarily Prophets, than Teachers. Besides, that this is a Place where the Apostle is bound to mark out to every one his Station: Chance had no share in Ranging them under that Order. So that we find that St. Paul observes the same Order in the sequel of his Argugument. Are all Apostles? 
1 Cor. 13.29.  are all Prophets? are all Teachers? In his Epistle to the Ephesians the Evangelists are set before the Teachers; but he is constant in the precedency which he gives the Apostles before the Prophets. He has appointed some for Apostles, and others for Prophets. Nevertheless, notwithstanding his humility, he gives the first Place to his own Dignity: when he acted in his Apostleship he gave way to no Man. If we may believe him, the Apostles of the Christian Church were more excellent than the Prophets.  
Nor do we too highly exalt the Apostleship, by adding, that it included in itself all the advantages affixed to the inferior Degrees. The Apostles were Prophets and Teachers; they had the Gift of working Miracles, which the Holy Ghost divided among them. Had they all the Gift of Healing? Did they all speak divers Languages? Did they all Interpret? No, but the Apostles did all this; the Grace of the Apostleship included all other Graces. We ought not slightly to pass by the words of Saint Paul, when designing to set forth, that subordination which Grace had established in the Primitive Church by the variety of Gifts; he declares, that to every one is given the manifestation of the Holy Ghost, so far as is expedient. Though St. Paul had not said it, 'tis a Truth which common Sense would have given us to understand. For do we not find that it is incumbent upon the wisdom of God to order the Means according to the Purpose which he proposes to himself. Let us then say, that the Apostles had a measure of the Holy Ghost proportionable to the designs of the Apostleship. They had at least as much of the Spirit of Truth, as the Prophets had received. We say, at least; for in regard the Apostolic Writings were to be serviceable toward the edification of the Church at all times and in all places, 'tis clear that those Writings wanted a more especial assistance than those other, of which the primitive use was only for a particular Nation, and for a very limited time. But 'tis sufficient for me to extend the force of my Argument so far, that the Prerogative ought at least to be equal. If then the writings of the Prophets were inspired, as I have proved, certainly the writings of the Apostles, who were the more excellent, ought à fortiore, to be inspired.  
'Tis not any thing of personal Excellence which is the Business in dispute; for the Prophets and Apostles are not to be here considered, but with reference to the Use that they were made for. The Prophets were not Prophets for themselves, 
1 Pet. 1.12.  unto whom it was revealed, that not unto themselves, but unto us they did minister the Things, etc. The Apostles were not Apostles for themselves; but it was for our sakes that they administered. They are our Masters, we are grounded upon their Writings. Let us compare the Prophets and the Apostles, we shall find, that as it is certain that the Apostles were much more excellent than the Prophets, 'twas requisite they should have a more advantageous share of the Holy Ghost. They stood in need of a lively and durable Light which was not to be extinguished by time, but to enlighten all Ages.  
I do not believe this argument is to be eluded with the least Tittle of Solidity. Some will say, that we ought to look upon the Writings of the Prophets with a more awful respect, because upon some occasions we find that they speak like Prophets, and as it were the immediate Ambassadors 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 gins 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 show 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 conferred 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 World? It is visible that the Grace of Infallibility was necessary in the exercise of the Apostleship. The Question than returns to this? Did S. Paul exercise his Apostleship in writing? Did he make use of that Grace in his Write?  
We cannot have a better Testimony than himself, who tells us that he wrote as an Apostle of the Lord. By virtue 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 virtue 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 Eulogies. 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, etc. 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, etc. 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 Talon 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 preserved in its Purity, by the means of the Apostolic 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 easy to make a Demonstration of this to Persons who are convinced 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.  
We 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 ourselves of our Ministry without any trouble or disquiet; if we meet with difficulties, thou art here to resolve them; we are assured 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 fulfilled, and that as he had promised, his Apostles exempt from error, were guided in all truth. Every Christian is bound to acknowledge the Reality of this Promise, and by consequence the infallibility of the Apostles. They were guided in all truth and consequently they were infallible. These are expressions which carry one and the same sense.  
I do not pretend to drive the thing so far, as to maintain upon this Foundation, that the Apostles were universally instructed in all things, even in such things as had no relation to their Apostleship. The Holy Ghost did not impart himself to those Holy Men, but in what they stood in need of as Apostles, and Teachers of Mankind. What they did as such, was under the immediate direction of the Holy Ghost. I carry their Inspiration no higher. When they preached the Gospel, when they made their defences before Magistrates, when they wrote concerning Christianity, when they debated matters of Piety. These were Apostolic Functions which they performed by the direction of the Spirit of Truth.  
Not to speak of any other then of the writings of the Apostles, ●is visible upon that occasion, that the Promise aught to be fulfilled. For when could there be any necessity that it should be accomplished, if not at that time, when the Glory and Infallibility of those writings lay at stake that were to be the perpetual Monuments of the Christian Faith? When could it be more requisite for the Holy Ghost to appear, if it were not then, when the instruction of all Mankind was the main matter in Question?   

CHAP. XIII.  
Wherein the Inspiration of the New Testament is made out by the fulfilling of the Promise of Jesus Christ.  
NOthing is more proper to explain the sense of a divine Promise than the performance of it. I have said, that our Lord and Saviour promised his Apostles the assistance of his Spirit in all their Apostolic Functions: Let no body mistake himself in maintaining, that by this general Promise our Saviour meant the Gifts of Miracles which never failed the Apostles in the exercise of their Duties. If that were the whole extent of the Promise, M. N. would assert, that the Miracles of the Apostles would be no good proofs of their Infallibility, because several private men have had the Gift of Miracles that were not infallible.  
Though it were true that the Miracles which the Primitive Christians wrought were no proofs of the certainty and soundness of their Faith, yet I say that the same argument is not to be made use of in reference to the Apostles, as in relation to other Christians. Let us always look upon the Apostles as Instruments that God has made choice of to instruct all Mankind. Let us never quit that Idea, to the end we may understand after a just and true manner the nature of those Graces which the Holy Ghost imparted to them. Let it be asserted, that the gift of working Miracles was not incompatible with the infidelity of several bad Christians, that cannot be averred in reference to the Apostles, because it was by their means that God instructed his whole Church. He could not suffer them to go astray in teaching any thing that was false, while he imparted to them the gift of Miracles. Otherwise he would have authorised a Lie in the Apostles, and all those Swerving and Deviations, wherein they might have engaged the Church: which was utterly opposite to his design, which was to make them Ministers of the Truth. I have good reason therefore to infer from the Spirit of Miracles, that our Saviour promised and granted to his Apostles, that he would continue to them that Infallibility, which was a Prerogative necessary to their Apostleship.  
I should reason thus, although our Saviour had only barely promised his Spirit of Miracles to his Apostles. But we stand upon a much more solid Foundation, seeing that he expressly promises a Spirit of Truth; a Spirit which should teach all things; a Spirit that should guide them in all Truth. The Truth, or Infallibility is the principal thing which he promises. If he were so faithful as to his promise of the Gifts of Miracles, would he have been less punctual in a Promise upon which he much more remarkably insisted?  
I shall not make any stop in discoursing of the manner how this Promise of Infallibility was fulfilled, in any other places than in the writings of the Apostles; to which I am only to confine myself. The only Use which I would make of other occasions, should be to conclude, that if our Saviour gave his Spirit of Truth to the Apostles upon occasions of less importance, than when they wrote concerning Religion, the reason is so much the stronger, that he assisted them in their writings. For instance, I find that in the Council of Jerusalem, where the Question was debated, Whether the Christians should submit themselves to the Yoke of Circumcision; the Holy Ghost directs the Consultations of the Apostles, and empowrs them to say, It has seemed meet to us and to the Holy Spirit. How is it probable that he forsook the Apostles in the Composition of Writings which contained the Sovereign Decision of all the important Questions that could be put up in the Church? The Consequence is true: for seeing the Holy Ghost presided in the Council of Jerusalem, it is not to be conceived, that he neglected writings of much greater moment, than that Council was.  
Let us come a little nearer to the inspiration of these Sacred Writings. The Promise of this Spirit of Truth has been fulfilled: it has enlightened the Apostles: let us judge of all the rest by St. Paul, the last who was called. He tells the Corinthians, that the Holy Spirit instructed him; But God has revealed them unto us by his Spirit. Now we have received not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual Things with spiritual. In another place, the same Apostle says, that because of the Excellency of the Revelation wherewith he was honoured, 
1 Cor. 12.7.  a Thorn was given him, lest he should be exalted above measure.  
He compares this Illumination to that which God wrought at the beginning of the World when he commanded Light out of Darkness. So that there is no question but that St. Paul was inspired; and if he, than all the rest of the Apostles also. But to what purpose would this Inspiration have served, had it not been transmitted into their Writings. Those Holy Men were inspired that they might be able to instruct the Church. If the Holy Spirit, after he had imparted to them his Light, had not taken care to diffuse it into their Write, it would have been absolutely useless to us. I conclude from thence, that the Spirit of Truth after it had illuminated their Minds, guided their Pens, to the end their Light might be transmitted to Posterity. There are particular Passages that positively prove the fulfilling of the Promise, as I have said already; but they deserve a Chapter by themselves.   

CHAP. XIV.  
Wherein are produced several Passages of Scripture, which show that the Sacred Writers of the New Testament have declared, that they were inspired in their Writings.  
'TIS now time to pass to particular Proofs which are to be found scattered here and there in the Writings of the New Testament. The Enemies of their Inspiration set a high Value upon the Objection which they fetch from hence, that the Apostles never begin their Discourses, as the Prophets do, by saying, The Mouth of the Lord hath spoken it; and are so daring, as to assert, that the Sacred Writers of the New Testament never thought, nor desired it should be thought that there Writings were inspired. I must confess, that the Apostles do not say in express Words, The Mouth of the Lord hath thus spoken. For in regard that the Prophets did not enjoy the Benefit of Inspiration but by Intervals, there was some kind of necessity that those Holy Men should declare, what things those were which they had learned by Revelation. It was not the same thing with the Apostles, in regard they were assured, that the Holy Ghost assisted 'em always, according to the Promise of Jesus Christ, in Matters of Religion. More especially it ought to be observed, that it is not true, that the Prophets always began their Prophetic Writings with these Words, The Mouth of the Lord hath spoken. Let 'em read the Five Books of Moses, and they shall find several Proofs of what I affirm. That Legislator without any more ado gins with these Words: In the beginning God created the Heavens and the Earth. Nor is the Book of Exodus signalised with any other better Character of Inspiration. Nevertheless, 'tis known, that those Two Books are no less inspired, than the Prophecies that command Attention with these Words at the Beginning, The Mouth of the Lord has spoken. Let 'em not therefore have a worse Opinion of the Writings of the New Testament, under pretence that these Words are not there.  
In the Old Testament, that which was merely Historical, was not introduced with this Preface, The Mouth of the Lord has spoke. This is usually reserved for parts that are purely Prophetic, wherein the Spirit of God had a singular Concern. Now I affirm, that the New Testament, in those parts that contain some Prophecies, marks out their Original as distinctly as if the Apostles had said, The Spirit of the Lord has spoke it. As for the Historical Parts, and such as undertake Argument, 'tis not to be thought strange, if we do not there meet with the same Character. That is common to both Testaments; they never expressly attribute to God any more than his Oracles. But that is no Obstruction, but that what those Holy Men either wrote or thought under the Guidance of the Holy Ghost, may not be in some measure inspired. I shall discourse of that more distinctly in the Series of this Treatise. I have said enough to show, that the Old Testament has no advantage over the New, in respect of Inspiration, and that they are in the wrong who deny this Truth, under pretence that the Prophets say sometimes, The Mouth of the Lord hath spoken, but the Apostles never make use of that Expression.  
As to what they add, that the Apostles never pretended to Inspiration, and that they have not mentioned any thing of it in their Writings, it is easy to be discerned, that nothing stands upon a weaker Foundation, than this Objection. In short, the Apostles let us know, that they had received from Heaven what we call Prophetic Parts; sometimes it was in Vision, sometimes by the Suggestions of the Spirit. As to other Parts, besides that I have already observed, that the Works which compose the New Testament, are written by Authors which the Holy Ghost had invested with Endowments necessary to make that Book the Foundation of Truth, I could wish that something of Attention might be given to some express Passages of the New Testament.  
S. Paul assures the Corinthians, that he had the Mind of Christ, 
1 Cor. 2.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another place, after he had given his Judgement upon several Scruples that arose in point of Marriage, he says that he speaks by permission, not by command; 
Chap. 7.  and that he gives his Judgement as one that has obtained Mercy of the Lord to be faithful. Is not this of as great Force, as if he had said, all these Instructions which I have given you were inspired into me by the Holy Ghost.  
The Thing speaks itself; S. Paul affirms, that what he wrote to the Corinthians, touching Marriage, was the Work of the Holy Ghost. For these Words, Now I believe that I have the Spirit of God, either signify nothing where they are placed; or else they signify, that what the holy S. Paul had wrote, was by the Guidance of the Holy Spirit.  
'Tis the general Intention of this Apostle, that he should be looked upon as a person in whom the Spirit of God resided, to render him capable to instruct others. The good thing that was committed unto thee, 
1 Tim. 1.14. 2 Cor. 13.3. 1 Thess. 4.6.  says he, by the Holy Ghost which dwelleth in us; since ye seek a Proof of Christ speaking in me. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit. If any man thinketh himself to be a Prophet or Spiritual, let him acknowledge that the things that I writ unto you, are the Commandments of the Lord. All which Passages clearly show, what Opinion it was that S. Paul desired Men should have of his Writings.  
S. Peter is no less positive. This Second Epistle, beloved, I now write unto you— That ye may be mindful of the Words which were spoken before by the Holy Prophets, 
2 Pet. 3.1.  and of the Commandment of us the Apostles of the Lord and Saviour. S. Peter in these Words designs two Things which are proper for our Subject. 

1. He parallels that Epistle with the Writings of the Prophets.  
2. He puts a great Value upon that Epistle, because it was written by an Apostle of Jesus Christ.   Will any Man say, that a person who thus expresses himself did believe that the Writings of the Apostles were not inspired?  
In the same Chapter, S. Peter gives an Authentic Testimony in favour of the Epistles of S. Paul; Even as our beloved Brother Paul also, according to the Wisdom given unto him, 
2 Pet. 3.15, 16.  has also written unto you, as also in all his Epistles; speaking in them of these Things: in which are some things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures. These Words furnish us with two convincing Arguments in favour of the Inspiration of the Epistles of S. Paul. 1. They were written according to the Wisdom which S. Paul had received from Heaven: I have already touched upon this Argument. The other is, that the Epistles of S. Paul are reckoned in the Number of the inspired Scriptures, which the ignorant and unstable wrest as they do the other Scriptures. Assuredly, by those other Scriptures, S. Peter means the inspired Scriptures, of which Jesus Christ says in another place, You go astray not knowing the Scriptures; and which the New Testament usually citys as the Work of the Holy Ghost. The Business in Hand is about the Scriptures which the unlearned wrist to their own destruction, which can be meant of no other than of the Holy Scripture. S. Peter does not complain of the Unlearned for wresting the Scriptures, but for wresting the other Scriptures. Whence it is evident, that the Epistles of S. Paul are reckoned in the Number of the inspired Scriptures. Can any thing be more positively expressed upon the Inspiration of the Works that make up the New Testament?   

CHAP. XV.  
Wherein is drawn from the Gift of Discerning of Spirits granted to the Primitive Christians a Proof, very much in Favour of the Sacred Books which the Apostles have left us.  
MEN dispute about the Marks whereby they might formerly know the true Prophets. Commonly it is affirmed, that Miracles, or the Accomplishment of the Prophecy was the true Proof of a real Prophet. But it may be said, that this is not always certain; for it would be a difficult thing to prove, that all the Prophets verified their Mission by Miracles, or by accomplished Prophecies. This was not altogether so necessary but when there was something of great Importance, that was the Subject of the Prophecy. For to what purpose was it to make a great Noise and a stir, when there was nothing more in the Business, than to reduce Sinners into the right Path that had been traced by a Law supported by so many Miracles.  
God never overturns the Laws of Nature, unless there be some necessary occasion. I should have rather said, that the Miracles of a true Prophet become serviceable to him that wrought none at all: wherein I thus explain myself. When a Prophet had justified his Mission by some Miracles, he was acknowledged for a Man of God. After which his Testimony was as good as a Miracle to other Prophets, while he acknowledged that those new Prophets were sent by the same Master. This Attestation removed all Occasion of Doubts. When we find that certain Books of the Old Testament want these authentic Proofs of their Divinity, which other Books have, that are looked upon in the first Order of Canonical, we are confirmed by understanding, that those Books, about which some Men would raise Disputes and Doubts, passed through the Hands of the last Prophets truly inspired. I say the same thing of persons; a Prophet whose Mission was not honoured by Miracles was acknowledged upon the Inspiration of another Prophet whose Attestation had been proved.  
I apply this Argument to my Subject. They who had no good Opinion of the Works of S. Mark and S. Luke, because they were not Apostles, aught to alter their Sentiment, when they consider, that the Evangelists had the Approbation of the Apostles. How shall we prove, that the Apostles were worthy to be credited? We have their Miracles; but we have also other Proof, from the Conduct which God observed in providing credible Testimonies among the Primitive Christians to justify the Apostles.  
'Tis known, that among them, there were several to whom God had granted the Talon of discerning Spirits. 
1 Cor. 12.7, 8, 10.  S. Paul is positive in it: But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same spirit.— To another the working of miracles; to another prophecy; to another discerning of Spirits. This is no bare natural Discerning, since it is reckoned in the number of miraculous Gifts. The Spirit of God taught several Christians how to understand Persons, and Doctrines truly inspired. Several make no scruple to refer to this what S. Paul says of the Spiritual Man. 
1 Cor. 2.15.  But he that is spiritual, judges all things. This is to be understood of the things of God. 
14.29.  Let the Prophets speak two or three, and let the other judge. Thus you see the discerning of Spirits established. Verse 22. of the same Chapter, 'tis said, The Spirits of the Prophets are subject to the Prophets: which is usually explained by saying, that the Prophets of the New Covenant were Masters of themselves to observe silence, till they had an opportunity to speak. But nothing hinders, but that it may be meant of that same Dependence which some of the Prophets had upon others, when the one examined the other. In which Sense, the Prophets were subject to the Prophets.  
The same Chapter furnishes me with an undeniable Proof to uphold my Argument. 
Vers. 37.  If any Man think himself to be a Prophet or spiritual, says S. Paul, let him acknowledge that the things which I writ unto you are the commandments of the Lord. If any one thinks himself to be a Prophet, or spiritual; that is, according to the Phrase of Scripture, If any be a Prophet, or spiritual, let him acknowledge, etc. Spiritual persons than might discern, if what S. Paul wrote came from the Lord. The Epistles of that Sacred Author passed for such a Proof which might well be called the Judgement of God, since it was God who inspired Spiritual Men. This Consideration may serve for the Understanding of several Places of S. Paul, he exposes his Writings to the Judgement of Spiritual Men, Men judicious and discerning, established by Grace to corroborate the Authority of the Apostles. By that means it was plainly discerned, that there was nothing spurious in their Writings; and that they contained neither Arguments nor Matters of Fact which were not exactly according to the Weights of the Sanctuary.  
Spinosa and M. N. here propose some Scruples, but my Answer will be more intelligible, when I have considered the Nature of the Inspiration of the Sacred Books of the New Testament. Which is that which I am going to undertake in the Second Part of this Treatise.  
The End of the First Part.    

The Second Part.  

CHAP. I.  
Wherein it is shown, that 'tis not the Common Belief that the Sacred Books of the New Testament were dictated word for word by the immediate Suggestion of the Holy Ghost.  
WHEN we go about to disabuse the Public of an Euror, 'tis necessary that it should be notoriously manifest, that it is publicly received; in which case, the notoriousness of it supplies the Proof; or at least if the thing be not so evidently known, 'tis requisite we should give ourselves the trouble to prove it. For if it so falls out that Men undertake to undeceive the Public, when it is not deceived, 'twill be a sufficient reason to complain of the injury, and to upbraid a misinformed Author, and not very charitable neither, with his unprofitable pains. This M. N. aught to have considered, before he told the World, to give some Colour to his Memoir, 'Tis in the first place believed, 
Sentiments. p. 232.  that the Things themselves were infused by Inspiration into the Sacred Historians, and then the Terms wherein they were expressed. In short, That the Sacred History was dictated word for word by the Holy Ghost; and that the Authors, whose Names are affixed to it, were the Secretaries of God who wrote as be dictated to them. This is that which M. N. calls in several places the vulgar Opinion. What means he by Vulgar? Is it among the People? You shall hardly meet with one of a thousand that ever thought of this Doctrine. Is it among the Learned? Then he ought to have proved it by good Citations. Number of Quotations commonly spoils a Book; But when it is a man's Business to prove a matter of Fact which serves for a Foundation to a Book, and that this matter of Fact becomes a matter of Controversy; the want of Quotations is in my Opinion very Essential. At lest M. N. aught to have repaired this defect in the Defence of his Memoir. But since he has not done it, we have great reason to believe he could not do it. All that he says is this. That after the death of Grotius, there appeared a third Answer of Rivet, wherein he endeavoured to defend the Common Opinion against his Illustrious Antagonist. 'tis clearly to be seen by the manner of his Answer, that he believed that the Holy Ghost dictated the Scripture word for word, and we know that it is the most common Opinion among the Protestants, who every moment call the Sacred Writers the amanuensis of the Holy Ghost. I read that part of Rivet's Piece, but could not there find it out that this was his Opinion: and I deny it to be the Common Opinion of our Divines.  
It was not the Opinion of Burman, the Famous Professor of Utrecht. He asserts, that the Sacred Writers wrote by the inspiration of the Holy Ghost, whose Instruments in a manner they were. These words seemed to favour M. N's Pretention. But let us consider what Burman meant by Inspiration, and by that means we may be able to explain several Expressions which are to be found in our Authors. That Author seems to suppose, that the Sacred Writers were but the Instruments by which the Holy Ghost wrote word for word whatever they left us. However that is done, continues the same Author, with some variety: in some things which they were taught of God, they were but bare amanuensis. In others they wrote like Historians according to the wisdom that was given them. 
Quod tamen factum cum aliqua varietate. Quaedam enim à Deo audita aut revelata mero Amanuensium ministerio scripserunt. Quaedam etiam historicè, tum narrando tum docendo commentati sunt secundam saptentiam sibi aatam 2 Pet. 3. Nonnulla etiam ipsi dictarunt, tanquam minist●● fideles & prudentes in domo Dei juxta accepta spiritus san●●● Dona. Burman de vers. div. & script. divinit. sect. 23.  They dictated themselves some things as faithful and prudent Stewards in the House of God, according to the Measure of Gifts which they had received.  
Monsieur Witsius a learned Prosessor in the same University, teaches the same Doctrine. Some of the Apostles, 
Fuerunt quidem Apostoli Instrument a spiritus sancti, sed ra●●●nalia: suo enim intellectu, judicio & sermone utebantur. Ita tamen ut in corum omnium usu diriger entur à spiritu sancto; Qui non adimebat ratiocinandi facultatem, quam natura concesserat, sed eam Coelesti lumine collustratam, & circa ponderosam hanc quastionem meditationibus suis occupatam, arcana sua virtute, ita in judicando gubernabat, ut quod ipsis videbatur, revera dictamen spiritus sancti esser. l. 1. c. 22. sect. 19  says he, were the Instruments of the Holy Ghost, but Instruments endued with Reason, who made use of their own Understanding, their Judgement, and their own Language; yet so, that notwithstanding all this, they were directed by the Holy Ghost. He did not take from them their natural Faculty of reasoning; but after be had enlightened it with Celestial Illumination, he directed and governed it by his secret virtue, that the Result of their Meditations might be the Voice of God. Here is no such thing as Teaching that the Holy Ghost dictated word for word (to speak properly) all those things which were written by the Apostles. Were these two Professors ever Censured for having departed from the Common Belief?  
Not to heap up Quotations, I shall only observe two things which will supply their number: the one is, that M. Capel, a famous Professor at Saumur, and some other Protestant Divines were somewhat inclined to believe that the Apostles might be deceived in some small Circumstances of matters of Fact which they relate; as in Numbers and Names, etc. I hope to show in the following Chapters, that it is not at all necessary to grant that for the reconciling of certain places which give some Colour to this Belief. The only thing which I have here to observe is this, that neither M. Capel, nor those other Divines, who are so pliable to favour the pretended Defects of the Apostles memory, did ever believe that the Holy Ghost dictated to them the whole, word for word. For he that could believe that, could never question the Infallibility of every Syllable.  
The other Observation which I make is this, that the Common Belief of the Protestant Divines is, that the Apostles made use of their Reason, their Memory, and a Language which savoured much of their Education and their natural Genius. Let us conclude from thence, that the common Opinion is not, that the Apostles, when they wrote, were under a perpetual Enthusiasm, and that they only supplied the Holy Ghost with their Pens, while he dictated to them word for word whatever they wrote. To put an end to this Observation, I may say that I have consulted upon this Point, several Divines both English and French, and yet could never meet with one that was of this Opinion, which M. N. calls the Common Opinion.  
I must confess, that because hitherto none of our Divines has yet dressed up any System upon this Subject, but only that several have spoken of it by the by, many expressions have escaped them, of which an ill use might be made to make the World believe, that their Opinion is exactly the same which M. N. ascribes to them. According to their Language, the Sacred Writers are the Secretaries of the Holy Ghost; he inspires them whatever they writ. But these Expressions, and all those of the like nature may subsist without supposing such an Inspiration as is attributed to us. I shall make out hereafter: It's enough for this place, to say, that all those Expressions 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 Write 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. Which being granted, all Divines may bestow all those honourable Expressions upon the Apostolic Write, 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 Write, 'tis 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 learned 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 itself at first to the mind; so that you see the Apostles wrote things which they knew by Revelation, by Sense, 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 Prophecies 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 Write of the Apostles several things which those Holy Men learned by the way of Suggestion. There needs no more to put the Business past all dispute but to read the Apostolic 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 performed four ways: by Visions in the day time; by Dreams in the Night; by a Voice from Heaven: 
Solet Deus hominibus vo●●tatem suam, aut res fu●●●● patefacere, visis Di●●nis, visis s●cundum quietem, unce & 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; 'twas 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. When St. Peter was pondering 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.  
'Tis 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 admonished 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 assayed to go into Bythinia, 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.  
What St. Paul says to Timothy may be ranked among the Revelations: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Spirit says distinctly and in express terms, That in the later times some shall departed from the faith. The Apostles, as we shall find hereafter, wrote some things wherein the Holy Ghost was not otherwise concerned than by way of Direction; but they wrote other things which he suggested expressly to them. And such was this his foretelling the Departure which should happen in the latter times: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But it is not enough to have proved, that the Apostles had Revelations, which may not be denied, 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 'tis beyond all Controversy, 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. Theo●●  and ask how the Apostles have couched 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, 'tis 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. 'Tis to be agreed also that their Memory might deceive them. It is clear then, that if the Holy Ghost left them to their Infirmities, our warrants for the truth of their Revelations is not over abounding. Therefore we must of necessity admit the Guidance of the Holy Spirit.  
When we seriously dive into the writings of these Gentlemen, there is a great deal of reason to suspect that they seem to have some regard for the Apostolic Revelations, only to make some show. They do not believe they do any injury to their Darling Principle, which reduces all Religion to Reason purely Natural. They know well that the number of these Revelations is not considerable. And should we oppose against them any one that annoyed them never so little, they would from the Infirmities of the Apostles derive an argument which should bring their Revelations to the trial.  
Their Concessions are exactly calculated for their Principles, specious appearances which signify little. Such is their Confession of the Infallibility of Jesus Christ. They discourse of it in pompous Terms, which however are of no great advantage to the Christian Religion. For since he has not written any thing, all that comes only to the infallibility of Preaching. If a Doctrine taught viva voce with Infallibility be entrusted to Writers that may falsify it, 'tis evident that their Writings can be no foundation of a certain Belief. And therefore we have a privilege to examine what they have written by the Rules of sound Judgement. And to this it is that they would reduce all Religion.  
But not to speak at present of any other Revelations than what the Apostles had, 'tis seen, that though an Infallible Spirit suggested them, they lose the Prerogative of their original Infallibility, when they come once to be handled by the Apostles, in case the Holy Ghost had suffered those Revelations be obscured by human infirmities. I say then, that the Holy Ghost acts two ways, by relation to the truths which he hath revealed by the Apostles. First he suggested those truths which he imprinted in their Souls by some of those ways which I have set down, wherein the Apostles were in a passive disposition. like a piece of Cloth that receives the Colours. 'Tis in this manner that they were instructed; but when they set themselves to instruct others, and communicate in writing what the Holy Ghost had taught them, he acted after another manner; he pushed them forward to write, he strengthened and refreshed their Memories, and so directed their Pens, that they wrote nothing which was not to the purpose, and according to the most exact Rules of Truth. There was then in the written Revelations which they have left us, two sorts of Inspiration: Inspiration of Suggestion, and Inspiration of Direction.   

CHAP. III.  
Wherein is Explained the Nature of the Inspiration of the Sacred Books of the New Testament, in reference to things which the Apostles had heard and seen.  
WE must acknowledge that we should expose ourselves to very smart Objections in maintaining that the Holy Ghost dictated all the Words and all the Things which the Apostles wrote. The Infallibility of their Write does not depend upon that Hypothesis, as we shall show hereafter. The Holy Ghost suggested to those Holy Men, the things which they knew not. But as for those things which they knew, they had need only of his Direction to render 'em infallible in their Write.  
To the end my Notion may be the better understood, I distinguish those things which the Apostles knew by the ordinary ways of Knowledge. There were some that had a regard to ordinary Education, and others that were the Consequences of Instruction in Religion. I refer to common Education whatever the Apostles might have learned from Nature and Society. There are an infinite number of Things which enter into the Minds of the most vulgar Souls, even without study, I do not pretend that the Apostles were learned and witty Men at the time they were called. 'Tis known, that unless it were S. Paul, whose Education had been singular; the other Apostles were very rude and unpolished; and they had reason to make of their Ignorance a Glorious Monument to the Holy Ghost, who with such feeble Instruments triumphed, and caused the Gospel to triumph in all Places. However, this is no Hindrance, but that it must be agreed, that the Apostles had replenished their Minds with several things which they had learned without the Help of Study. They had general Ideas that are obvious to the most illiterate; and they had other Ideas with which their Profession and common Conversation furnished 'em.  
The Instruction which they received in Religion was at two times; before, and after their Call, to the Apostleship. Before their Call, they knew as much as had been usually taught of the Jewish Religion to the common People, whether by the Exposition of Scripture, or the Rehearsal of some Traditions. After their Call, for three or four years they saw and heard what is to be read in the Gospels.  
These are those things which entered into the Minds of the Apostles by seeing and hearing, and which have their Place in the Apostolic Writings. Common Knowledge furnished 'em with Allusions, Metaphors, Proverbs and Maxims of Wisdom. The Knowledge of Religion challenges the first Rank in Scripture: there, we see the Christian engrafted upon the Jew, the Gospel added to the Law; the Apostles wrote concerning Christianity as People that had been Jews.  
Our Business is to decide how the Holy Ghost guided the Apostles in those things which they knew by the ways already observed. 'Tis clear, that a new Suggestion was absolutely useless; and as we ought not at any time to have Recourse to Miracles, but in a Case of Necessity, we should violate that Maxim, by affirming, that the Holy Ghost suggested and whispered into the Ears of the Apostles what they knew before. He was not obliged to begin, but where Nature had ended: 'twas enough that he spoke, when she became silent.  
Let us not imagine however that he was only a Spectator of the Functions of Nature. He brought her to perfection, and hindered her from going astray. In the Hands of this great Master the Faculties of the Soul received a new Degree of Strength, the Senses more faithfully admitted the Images of Objects, the Memory was refreshed and confirmed, and the Judgement found the way not to be deceived. 'Tis my Opinion, that it cannot be denied, but that the Apostles found all these Advantages in the assistance of a Spirit that in a moment taught 'em to speak Foreign Languages; that in Answer to their Prayers, revived the dead; but (which appears to us yet more considerable for our Purpose) who made choice of the Apostles to make 'em Masters, whose Credit should be so great, as that the Faith of the People might rely upon their Testimony.  
We have thus seen that the Apostles learned, by the assistance of their Senses, several things before they were called, and after they were called; those things entered into the Composition of the Sacred Books under the immediate Direction of the Holy Ghost. Natural Ideas, common Ideas, Ideas of their Profession; all these became serviceable as well as the Ideas of Religion.  
The share which we believe the Holy Ghost had in the writing of those things, is, 

1. That he was the Primum Mobile of that Composition; 'twas he that set the Apostles at work, whether it were in furnishing 'em with Occasions and Subjects to write upon, or whether it were by secretly stirring 'em up to write, I may say he put the Pen in their Hands.  
2. He presided in the Choice of the Matter which was to be put into the Work, not suffering the Apostles to write any thing but what was true, and to the purpose. This is an Inspiration of Direction: nor does there need any more to be said, as to the Truths which they had heard and seen. We shall see hereafter what sort of Infallibility arises from this Direction.     

CHAP. IU.  
Wherein is Explained the Nature of the Inspiration of the Sacred Books of the New Testament, in reference to the Progress which the Apostles might be able to make, in reasoning upon the Truths suggested by the Holy Ghost, and upon those which they had learned by the way of Sense.  
THere are in the Writings of the Apostles several things which appear to proceed from their own Brains, and which are as it were the Additions of their Reason. This appears, both in respect to the Oracles which the Holy Ghost suggested to 'em, and in respect of those things which they had learned by Hearing and Seeing.  
'Tis known to be the usual Custom of the Apostles, to accompany the Truths which the Spirit suggested to 'em with certain Reflections. For instance, S. Peter joining the Vision of the Sheet, to the Vision that was seen by Cornelius, Of a truth, says he, now I perceive, that God is no respecter of persons, etc. S. Paul, after he had declared what the Spirit had said in express Terms, 
1 Tim. 4.1.  touching such as should departed from the Faith, makes a short Discourse upon it. S. Peter understanding by Revelation the near approach of his Death, concludes from thence, that it behoved him to be a good Husband of his Time, and to inculcate the Truths of the Gospel into the Hearts of the Christians, in such sort that they might survive him. 
2 Pet. 1.12, 13, 14.  Wherefore, says he, I will not be negligent to put you all in remembrance of these things, though ye know them, and be established in the present Truth. Yea, I think it meet, as long as I am in this Tabernacle to stir you up, by putting you in remembrance; knowing that shortly I must put off this Tabernacle, even as our Lord Jesus Christ hath showed me.  
When thus they reasoned upon the Oracles, the Apostles had no need of being inspired; to take the Word in a Sense of Suggestion. Their Reason, fortified and guided by the Holy Ghost, whose Instruments they were, was sufficient for 'em to find out in the revealed Propositions the Conclusions that were included in 'em. Natural Logic would have served the Turn, here we have no recourse to the Holy Ghost, but to warrant the Infallibility of the Reflection of the Apostles.  
The ancient Oracles, that were clear, needed no more than the ordinary Direction of the Holy Ghost to be well understood, and to be the Foundation of Reflections and Exhortations. But it is plain, that for the apprehending certain Oracles which the Apostles apply to Christ, or to Matters of the Gospel, they stood in need of an extraordinary Assistance, which was a sort of Suggestion. 'Tis not enough to say, that many times the Apostles understood the Sense of Oracles, by some Tradition which, it may be, was preserved ever since the time of the Prophets. There will still remain some places of the Old Testament, in reference to which we must needs say, that the Apostles had an extraordinary Inspiration. Such, for Instance, is that which allegorizes upon Mount Sina and Agar. Such is also that which we find in another place touching Melchisedech. 
Gal. 4.  And such are several Oracles applied to Jesus Christ. The Holy Ghost discovered upon those Occasions, what we could never have understood by the usual Keys of Scripture. The same Spirit which had inspired the ancient Prophets, inspired the Apostles to make 'em understand what was said by the Prophets. He perfectly understood his own Oracles, and all the Grammatical Cavils that can be opposed against the Explications which the Apostles make of the Old Testament, will never be able to carry it from the Decision of the Men of God.  
The Prophets have been always looked upon as the Interpreters of Moses; but as infallible Interpreters their Interpretations passed for new Oracles from whence there was no Appeal. In a word the Prophets are the best Commentators upon the Prophets, because they spoke by the same Spirit. Let us apply this to the Apostles, who are also, according to the Confession of Spinosa, the Prophets of the New Testament. They have explained the Old One. 'Tis by them that the Holy Ghost unfolds the Oracles which he had formerly inspired. Curcellaeus himself, with all the Liberty which he takes, cannot forbear to attribute to the Inspiration of the Holy Ghost, the Explananation which the Apostles make of the ancient Oracles. 
Forsan etiam ad munus eorum attinebat Prophetias veteris Testamenti explicare, de quibus Petrus dicit, Ep. 2. c. 1. v. 20. Eas non fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu privatae Explicatioms, quia eodem spiritus afflatu à quo fuerunt primum profectae opus est, ad eorum Arcana enucleanda. Curcell. Tract. Eccl. c. 8. sect. 10.   
I pass to the Evangelic Matters of Fact of which the Apostles were informed after our Lord Jesus Christ had called 'em. For three or four years together they received his Lessons, and saw his Miracles. After what manner is it, that the Apostles have set down in writing what they learned during all that time? Many times they have enlarged their Subject, they have reasoned the Case, they have explained. This was done naturally under the Direction of the Holy Ghost, as I have already made out. But there was something more; for if things had been barely presented to their Memory, there would have been some which would have been enigmatical to the Apostles, as they were when they received 'em from the first Hand. We know that at that time, they understood not several Parables; and how long was S. Peter before he understood the Calling of the Gentiles? 'Twas requisite the Holy Ghost should make use of Visions to instruct that Apostle. 'Tis true, the Explanation was not always made by Visions; for the Holy Ghost, had other ways to remove their Prejudices: He opened the Understanding of his Ministers, to the end they might the better apprehend the Scriptures. After he had enlightened them, they enlightened others by the Sacred Writings, and we are assured that we are enlightened by the Light of the Holy Ghost when we read them.   

CHAP. V.  
Wherein are set down four Consequences, that arise from the manner of Explaining the manner of the Inspiration of the New Testament.  
I Have showed that the Apostolic Writings are beholding for their Inspiration, either to the suggestion of the Holy Ghost, or to his Direction. 'Tis needless to insist any longer upon the first of these two ways: For besides that the things suggested by the Holy Ghost make the least part of the New Testament, we find that as they were at first entrusted to the memory of the Men of God, they fall at length under the way of Direction. Therefore since that is the prevailing Method, 'tis absolutely requisite that we exactly consider the nature of it. I shall give it a new Light, by asserting distinctly four Consequences that arise from the manner which I have already explained.  
1. The Direction of the Holy Ghost supposes that the man acts, after he has been set to work by that Infallible Master who conducts him in the way of Truth. We should deceive ourselves extremely, should we believe that the Apostles in writing, were as it were insensible Pipes through which the Holy Ghost conveyed his Will. For then we ought never to say, the Gospel of St. Matthew, the Epistle of St. Paul, but the Gospel of the Holy Ghost, the Epistle of the Holy Ghost. According to that Hypothesis, the Holy Ghost would have done all, and the man would have done nothing. This is not the Idea that we ought to have of the Apostolic Writings. The Authors acted; the Faculties of the man were in motion; their Memory, their Judgement, their Will were no less in action than their hands in writing, or their Lips in dictating: but all this was done under the infallible direction of the Holy Ghost.  
By what I have said, 'tis clear that we must expect to sinned in the Apostolic Writings, several steps of the method of Nature. The man, as it is usual for him to do, according to the common course of study, meditates, reasons, takes advice, and by that means advances from Light to Light; seeing then that the man acts in the Apostles under the Direction of the Holy Ghost, it follows that they practised all this. They considered seriously what they did; and made use of their Reason. But this is not to be said of those Oracles which the Holy Ghost suggests word for word: in that case the man is little or nothing. But it is not so in these occasions wherein the Holy Spirit acts by way of Direction; for then man acts under his Orders.  
This being granted, 'tis no wonder that we meet with human manners of Speech in the Apostolic Writings. How shall a man deliver himself, if he does not speak the Language of men? Let no man then be surprised to see expressions importing doubt and scruple in the writings of the Apostles. This would not be proper for God to do; for God doubts of nothing: but this a man may do, though acting under the Directions of God; in regard that God, while he directs him, may suffer him to doubt, or let him speak after the manner of men. 'Tis known, that the Apostles have intermixed in their Write doubtful Expressions. It may be, says S. Paul to the Corinthians, I will abide and winter with you. 
1 Cor. 16 6.  And the same Apostle, to his dear Philemon, For perhaps, says he, he therefore departed for a season, that thou shouldst receive him for ever. To this may be referred the manner of the Apostles counting time, they say, when instead of precisely marking the time about that time, about six a Clock: this is the usual Language of Men; nor would the Holy Ghost go about to reform the common Phrases of Human Speech.  
2. It follows also from the same Principle, that the style of the Sacred Writers has a great affinity with their Genius and their Education. This Remark has been made a long time since upon the Style of the old Prophets. With a little consideration we may discover in the writings of the greatest part both their Genius and their Profession. The same Observation is to be made in the Apostolic Write; wherein you may find from time to time the Character of their Authors. This is a necessary Consequence of the Principle which I have asserted, that man acted under the Direction of the Holy Ghost.  
3. According to the Principle which I have laid down, there is no room for the Distinction which is usually made between words and things. Nothing is more common than to hear men say, that the Holy Ghost inspired the Things or the Thoughts, and left the choice of the words to the Discretion of the Apostles. I am apt to think that this Opinion is not to be maintained; at most it can have no other Colour, then in regard of the Oracles, which the Holy Ghost suggested or dictated to the Apostles; It may be said even in that occasion, that the Holy Ghost inspired as well the words as the things. So that the distinction is out of doors in that respect. But it is clear that it cannot be made use of upon those occasions wherein the Holy Ghost presides not otherwise than by way of Direction. The words and the things depend upon one and the same sort of Inspiration: both the one and the other proceed from the same Spring, and are guided by the same hand: they proceed equally from human Faculties, and are equally directed by the Spirit of God.  
4. All the Footsteps of human Wit which are to be found in the Apostolic Write, no way lessen the authority of them: they are never a jot the less infallible, because their Authors were guided by an infallible Spirit which directed their Composition. What imports their being written by Men, provided the Holy Ghost makes the Truth appear under the dashes of the Pen? Men, whom the Infallible was pleased to guide, were themselves infallible; He lets them alone when they go right, and when they are about to miscarry, he brings them back again. There needs no more to conduct them certainly to the truth, and to make them assured Conductors of others: And this will more clearly appear after we have considered wherein the Infallibility, which the Apostles acquired by the Direction of the Holy Spirit, consists.   

CHAP. VI  
Wherein is considered the Nature of the Infallibility which springs from the Infallibility of the Holy Ghost; and in particular, touching the manner how the Apostles obeyed it.  
In Order to the finishing my System concerning the Inspiration of the Sacred Books of the New Testament, 'tis requisite that I should examine the nature of Infallibility that springs from the Direction of the Holy Ghost, for 'tis needless to assert that he directs the Authors of the New Testament, unless we know what that Direction has produced. 'Tis agreed that God cannot err, and that by Consequence the way which he shows 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 assured that the Holy Ghost was pleased to direct them. Therefore, to lay some foundation of Christian assurance distinguish the manner how the Apostles obeyed 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 ourselves; could it be impossible that the Apostles, Fishers as they were, should withdraw themselves from their Obedience in the same manner as formerly Jovas' 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 raised, 'tis easy 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 Examiner's 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 reclaimed 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 Cemented with the Blood which they have shed to seal the Truth of their Testimony, the Doubt is dispersed; and we are persuaded, that it is not possible that twelve or thirteen Witnesses, known to be people of Integrity, should concur to the steadfast 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 Lies, there is also the same impossibility, that he should authorise 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 verify their Doctrine and their Mission. Let us conclude then from his perseverance to glorify 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 shows 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 God's 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 Reflection. He lost himself at a time when our Saviour was still upon Earth. Though all the Apostles had then become Traitors, the Gospel would not have suffered. Jesus Christ would have chosen Ministers more faithful: But since he had cleansed his Floor, and that he has solemnly confirmed his Apostles by the Mission of his Spirit, let us fear nothing: 'tis 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 lose its savour, wherewith shall it be seasoned. 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 show that they are but men. But these Infirmities are not Essentials. They are surprises 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 shown 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. 'Tis 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, aught to be drawn from our Saviour's Design in the Choice which he made of the Apostles, and the Promise which rendered '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 proved; 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 fulfil his Promise.  
To evade this Demonstration, they cry, that provided our Saviour Jesus Christ declares and shows the Truth to his Apostles, he is not to be blamed in the least, though 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 showing of the Truth. The Holy Ghost, if he designed 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 entering.  
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. 'Tis 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 constrained 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 stirred up and constrained 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 constrained '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 though the Apostles had no such Will, the Holy Ghost infused 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 distinguished. 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 distinguished. 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 risen 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 Atonement 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 examined, 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.  
'Tis 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. 'Tis 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 itself 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; 'tis 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 Case the Words of Moses have been applied 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.  
'Tis not without Cause that I have alleged the Example of the End of the World: for that some Authors have drawn from thence an Argument, which in my Opinion, dishonours 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 accused 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 explained 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 believed 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 applied 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 expressly declared, 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 Archangel, 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, etc. From whence they conclude, that S. Paul believed that the End of the World was nigh at hand: but it is an easy 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 Prophetic 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 believed 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, etc. Does he tell the Thessalonians that he was deceived in his first Epistle to them but that being better informed, 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; 
Ver●. 3.  for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition. Which Man of Sin is charactered forth soon after, as one affecting Divine Honours, and counterfeiting Miracles. Grotius will have this to have been accomplished while S. Paul lived, 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 antedated several years the Second Epistle to the Thessalonians; which the Learned Men of both Communions have all alike disliked.  
Besides this Consideration which is of great moment, I add, that Grotius goes about to bereave S. Paul of sound Judgement, in making him argue thus. The last day is a great way off, be you assuredly convinced 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' Systeme, how could they have any share in S. Paul's Argument, whose intention it was to show, that the Day of Judgement 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 destroyed; 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 believed 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 deceived 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 Style of a Man that recants?  
4. The Argument which they would have S. Paul to make, by imputing to him about the near Approach of the World, drives on so far, as to maintain, that this Apostle believed he should not die. Then we which are alive and remain shall be caught up together with them in the Clouds, etc. To urge home the Literal Signification of these Words, they say, S. Paul ranks himself in the Number of those, who, without seeing Death, shall be changed. Now how can it be said, that he believed himself exempt from Death; he who speaks so frequently of his Death in his Epistles. He had always Martyrdom before his Eyes. In the Acts, And now behold, says he, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there; saving that the Holy Ghost witnesses in every City, that Bonds and Afflictions abide me. But none of these things move me, neither count I my Life dear unto myself, so that I might finish my course with joy. The same Apostle thus expresses himself to the Philippians, So now Christ shall be magnified in my body, whether it be by Life or by death. 
Philip. 1.20.  For me to live is Christ, and to die is gain. Can this be the Language of a Man who thought he should not die? Since than it appears, that S. Paul knew he should die, it must be concluded, that he never thought himself to be of the Number of those that were personally to be changed without tasting Death. This is an Argument of S. Jerome upon this Occasion. 
Neque enim fieri potest, ut qui ad Timotheum scripserat. Egn enim jam delibor, & tempus resolutionis meae instat 2 Tim 4. put art see ●in carne perpetuum, & nunquam esse moriturum, p●●esertim cum ad Rom scribens cadem dixerit, & add Cor. 2.5. Hieron●ad Minor. & Alexand. exponens illud Apostoli, non omnes dorm●unt.   
5. Grotius, to save S. Paul's Honour or rather his own, would fain have what S. Paul says in the First to the Thessalonians, to pass for a bare Conjecture; and puts it in the number of those It may be's, of which S. Paul makes use when he speaks of some of his Journeys. 'Tis no great wonder to see, that an Apostle, following the Motion of his Reason, or his Desires, should hope to undertake those Journeys which he did not do. In that he tells no Untruth, he only speaks things as he thinks; so that while he abides and hesitates in a bare expectation under the good pleasure of God, there is nothing to be laid to his Charge. But what is there in common with these Examples, and the Mystery which S. Paul constantly teaches, touching the Change of those that shall be alive at the last day?  
Upon this I observe two Distinctions; the one as to the Matter, the others as to the Manner. The Matter is on the one side a human Conjecture in reference to the undertaking of Journeys; on the other side, 'tis a Doctrine upon one of the greatest Revolutions in the Gospel. We understand well enough, that the Holy Ghost was no way obliged to hinder the Apostles from proposing their Conjectures in point of Journeys; but it is not the same thing with a Doctrine, wherein we have reason to expect the infallible Direction of the Holy Ghost.  
The Second Distinction relates to the Manner; as to which, there only wants a little Attention, that they do ill in this place to allege Conjectures which might escape S. Paul in reference to Journeys only in Thought, and in order to which, he positively says, If the Lord permit. First therefore, when he discourses of the Change of the Living, he treats of it as a Mystery. Now what shall the Apostles learn from the Holy Ghost, if not Mysteries? Behold, I tell you a Mystery; all shall not sleep, but all shall be changed. This is not said with an Air of Conjecture. Behold, I tell you a Mystery: I would not, that you should be ignorant, says he to the Thessalonians. This is still very affirmative. 2. We ought to observe with what great Care S. Paul handles this Mystery. We tell you this, by the Word of the Lord. Let 'em not say then, that this is a Conjecture sprung up in the Mind of S. Paul. He declares, that he has no share in it, but that it is a Revelation of the Lord. If it were not so, S. Paul imposed upon the Thessalonians, and there is not that Sincerity in him which M.N. admits in the Apostles. The same Author also agrees, that what they declared to have received from the Lord, was effectually the Product of divine Revelation. It was then from that, S. Paul received what he says of the Mystery of the Change at the last day. So that Criticisms which they raise upon this Doctrine would fall upon our Lord himself, were they built upon any good Foundation.  
After these Five Considerations, 'tis impossible to impute to S. Paul any Change of Opinion, in reference to the near approach of the World's End; or that he denied in his Second Epistle to the Thessalonians, what he had taught 'em in his First upon this Subject. But they closely urge the manner of his expressing himself, We which are alive and remain shall be caught up together in the Clouds. It has manifestly appeared by what I have already set down, that S. Paul did not believe he should abide in this World till that great Revolution he speaks of. Why then does he say, We which are alive? 'Tis clear, that it signifies no more, than They among the faithful, who shall be alive at that time. Grotius himself quotes divers Examples wherein S. Paul assumes to his own Person what he would say of others; and calls this Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Consult him upon the Seventh Chapter of the Epistle to the Romans, and the Second of the Ephesians. Why does he not admit the same Figure in this, that S. Paul says in reference to those that shall be alive at the last Day? 'Tis say they, because there is no Occasion for this Figure, but when the Dispute is about Vices and Virtues: but 'tis plain, that S. Paul took an occasion to make another use of it, and that there is a necessity that his meaning should be so. He speaks in several places, as a Man fully convinced, that he should die: nevertheless in 1 Cor. 15. he says, We shall not all sleep, that is to say, we shall not all die. There is no reconciling him to himself, but by saying, that it is by a Figure, that he puts himself in the number of those that shall not die. They who duly consider his manner of speaking of the intimate Union of the Faithful, make no wonder to see him attribute to himself the Advantage which the Faithful shall receive at the last day. All the Faithful according to the Doctrine of this Apostle make but one glorious Body under one glorious Head; whatever befalls the one, whether Good or Evil, is the Concern of the whole Body: we are Prisoners with the Prisoners; we are whatever the Faithful are; we are seated in Heaven with those who are there already; we shall live in those that shall survive at the last day. The Figure is bold, it may be for a common Style, but it naturally agrees with those Ideas of which S. Paul was full, in reference to the Union of the Faithful. By means of this Explanation, 'tis easy to see that he never thought himself exempt from death; and that what he says in the First Epistle to the Thessalonians, no way contradicts what he teaches in the Second. Let it then be allowed for certain, that this Example is no Obstruction, but that this Apostle and his Colleagues were infallibly directed by the Holy Ghost. But it behoves us to return to those things that are only Concomitants of the Doctrine, and see whether the Infallibility of the Apostles went so far.   

CHAP VIII. Wherein is examined what influence the Direction of the Holy Ghost had over those things that were only Concomitants of the Doctrine.  
I Call Concomitants of the Doctrine certain things, which without making any part of the Evangelical Doctrine, are joined with it nevertheless, for Illustration sake, or for some other Reason; as Proverbs, the particular affairs of the Apostles, Quotations, or if there be any thing else of the same Nature.  
As for Proverbs, S. Paul citys one, to render more sensibly perspicuous what he had spoken concerning the misery of Relapses. But it is happened unto them according to the true Proverb, the Dog is returned to his Vomit again. Such is that moral Maxim which S. Paul Cites in the Epistle to the Corinthians, Evil Company corrupts good Manners. Now according to the Principles that I have already set down, these Passages were not inspired but laid by way of Direction. We are not to seek for any other Infallibility of the Proverbs quoted by the Sacred Authors, than that of Aim and Design, which consists only in the applications and Consequences. Though among these Proverbs, there should be any one that it would be a hard matter to make good (which however I make it not my Business to examine) the Authority of the Holy Ghost would be in no danger for all that, provided the use made of it were good, and the Consequence true. That suffices to keep up the Honour of the direction of the Holy Ghost.  
I speak not here of Philosophic Notions: for I do not find that the Holy Ghost permitted the Apostles to make any use of 'em; though it may be supposed that they might have learned some by Hearsay; and for that St. Paul had studied at Tarsus and Jerusalem; that is to say, in the Schools where Philosophy was in request. A Spanish Author, 
Vales de sac. Phil.  who has diligently overrun the whole Scripture to take notice of such Passages, wherein it asserts some Physical Truth, observes nothing in the Apostolic Writings, unless it be what Saint Peter speaks of the dissolution of the Elements at the last day. But this Example, wherein it is clear that the thing in dispute is about a revealed Doctrine, has nothing in common with natural Philosophy, neither does it hinder us from asserting, that the Apostles religiously abstained from touching upon natural Questions. The Holy Ghost had no design to make them Masters of Philosophy.  
We find in the Writings of the Apostles that they speak sometimes of their own particular affairs, as when S. Paul sends for his Cloak and his Parchmins. Now upon those the Direction of the Holy Ghost is no farther concerned than to take care that the Apostles writ nothing indecent, and what is contrary to sound Sense. When their Pens confined themselves within these Bounds, he let them alone: but if it went astray, he took care to reduce it. We may expect from this direction, that when these Holy men wrote any thing concerning their own affairs, they should let nothing escape them unworthy the Gravity of the first Ministers of the Gospel.  
There is a little more scruple to be made in reference to Quotations, and some slight Circumstances of matters of Fact, related in the New Testament. Some think that the Apostles were sometimes mistaken in both these Cases; yet without any injury to the infallibility of things in respect of their main and most important Verity. I must acknowledge, that the Apostles might be mistaken in the Quotations of Authors, or in Circumstances of little importance, and yet that no solid argument can be drawn from thence against the Fundamental truth of their History. But I find nothing strong enough to oblige me to agree that these sorts of Errors are to be met with in the Apostolic Writings. I have great reason rather to believe that the Holy Ghost, one of whose cares it was to corroborate the Memory of the Apostles, would not suffer them to be defective in the exercise of a Faculty which he undertook to strengthen. I cannot imagine that a Spirit which had enriched the Apostles with such excellent Gifts, would abandon his Ministers upon such an occasion. Such a Desertion would have been of greater Consequence that it appears to be. For though in the Opinion of men of Judgement, slight Faults are no way prejudicial to the Doctrine of the Gospel, yet considering the great variety of men's Humours and Dispositions, such slips make very untoward impressions. Let us suppose, that the Apostles in citing the Authors of the Old Testament, should have quoted Moses instead of Joshuah, David instead of Solomon, or that they had made a confusion among the Names of the Prophets: Let us suppose that these Holy men had contradicted themselves in the relation of the Circumstances of all the Evangelical matters of Fact; would not this have imprinted into the Jews a strange Idea of the Apostles, an Idea sufficient to have utterly ruined the Grand design of the Gospel. Now in regard it behoves us to be convinced that it was the intention of the Holy Ghost to labour the propagation of the Gospel by the Ministry of the Apostles, 'tis no less evident in my Opinion that the wise Director did not relinquish them to any such disorder.  
These Considerations are not well weighed in the minds of some Authors, no more than the Examples which they cite. On the other side M. N. has picked up all the Authors he could think of to support his Sentiment touching the faults of memory which he attributes to the Apostles. But all this Enquiry could produce no more than three or four Authors, viz. St. Jerome, Erasmus, Episcopius and Capel. Upon which I shall make several Observations, that bereave M. N. of all the advantage which he reaps by the use he makes of those Authors.  
1. Let us a little examine the nature of of their Testimony. We are not to reckon that of Saint Jerome; for M. N. acknowledges that that same Author contradicts himself upon this Subject. He seems indeed, says he, 
Sentiments. p. 261.  to disapprove this Sentiment in another place; But 'tis his Custom to accommodate himself to the Common Opinion, yet not to omit the producing his own. The testimony therefore of a man that contradicts himself ought to be of no great weight: it may be here observed, 
Vid. l. 3. in cap. 2 Matt. v. 6. Putant Evangelistas & Ap●st●●●s, in Adegandis locis ●●t. Testam, noununquam ●●iv●●ne ●el insir●●●●● memoriae lapses esse: q●ae se●●●ntiae Hyeronimo, qua●●●●● immerito adscribed 〈◊〉 s●●et. Hoc quip 〈…〉 ●●●atteretur actum 〈…〉, totius scri●●●●.  that M. N. goes farther than the Socinians. Wolsog. Which I have cited already, justifies Saint Jerome, and at the same time declares, that the Opinion which some lay to his Charge concerning defect of Memory in the Apostles, utterly annihilates the Authority of the Scripture.  
As for Erasmus I have very near the same thing to say of him that M. N. asserts in reference to S. Jerome, and what S. Jerome says of himself; that he frequently reported the Opinions of other men and not his own, in his Commentaries. In like manner, might not Erasmus when he confesses that the Apostles might be deceived for want of Memory in things of slight importance, speak as he had heard, and not according to his own judgement. For he acknowledges himself that he followed that very same way of Commenting upon Scripture. For, says he, Cum viderem eam esse libertatem Commentariorum ad quam sapenumero provocat divus Hieronimus, & hoc colore causam tuetur suam, Arbitrabar multo magis idem jus mihi tribuendum in opere quod praeter humiles ac poene grammaticas quasdam Annotationes nihil profiteretur, praesertim cum semel, immo non semel, sed crebro, moneam me Annotationes scribere non Dogmata. 
Erasm. Apol. ad Jacob. Fabr. Stapulens  Hieronymus aliquoties & haereticorum recenset Opiniones, nec rejicit sententias, nec indicat Authores. Hic primum in jus trahatur, si non licet referre quid censerint alii.  
Nor does it seem to me that Episcopius is more of his side than S. Jerome or Erasmus. The Passage which M. N. takes out of Episcopius is quoted only side-ways; we see no more than what favours the Sentiments of M. N. But that we may show Episcopius with a whole Face, it behoves us to add what he adds; Quod si cui tamen id videtur durum, is amplestatur, si velit. interpretationes tales quae aptissimae dari possunt, ad vindicandum Scriptores sacros ab omni ignorantia & memoriae lapsu, & quae piis mentibus sufficere possunt; etsi rigidioribus ingeniis non satisfaciant. Praestat enim, rigore deposito, piam quamlibet interpretationem, licet cavillo aut difficultati alicui obnoxiam anplecti, quam Lapsum ullum etiam Levem, & qui circa rei narratae circumstantiam solum versatur admitti. These words sufficiently make it manifest that Episcopius had much ado to be of M. N's Opinion Neither does Capel speak more affirmatively upon this Subject. And thus you see what heed we ought to give to the Quotations that are produced against us.  
2. If the Question were to be decided by Authority; M. N. knows well that it would not turn to his account. He acknowledges that he has a Crowd of leaned men against him, whose authority he neglects. I do not believe myself, says he, obliged to submit to the Authority of a Crowd of learned Men, who do but repeat the same things over and over again, without ever having examined them, or without producing any Reason for what they say. Are we more obliged to submit to M. N's Learned men, than he to ours? Let him but only remember as to this particular, that his Learned men are reduced to one or two at most, and that we have all the rest of our side. So that if the Dispute were to be carried by Authority, the Contest would soon be at an end.  
I must confess I would not absolutely renounce the advantage which we draw from the Consent of so many learned men; but not to insist too much upon their Testimony, I would willingly agree, that setting all Authority aside, the Question might be examined to the very bottom. And this is that which I have done, by showing that there is no likelihood that the Holy Ghost ever intended to lessen the Reputation of the Apostles, by permitting them to fall into the defects of Memory, though they were never so slight.  
I should lookupon the Objection which is drawn from Examples to be of greater force, were they well grounded. I will not here enter into a particular examination of the passages upon which the Enemies of Christianity build their Pretences, that the Apostles stumbled into Contradictions for want of memory. I shall only pick out two the most seemingly apparent Contradictions, and they shall be those that M. N. has marked out himself. The one is, that S. Matthew, relating the story of Judas' Treachery seems to mistake Jeremy for Zachary: The other relates to the manner of the Traitor's death.  
There is nothing to hinder us from affirming, upon occasion of these two Examples, but that it might so happen that the greatest part of the pretended Errors, which are imputed to the Evangelists, ought rather to be charged upon the Copyers of the Books, than upon the Apostles. The Sacred Books were originally without Blemish; and this perfection extended itself even to things of least moment. If it be said, that Providence, whose cares are constant for the substance of Religion, did afterwards permit that the Scripture should suffer by the Hands of amanuensis in respect of certain petty things, wherein Religion was no way concerned, yet the work of the Holy Ghost is secured, and is no way liable to the difficulties we meet with in some parts of the Scriptures. The faults of Copyers or Printers ought not to do any prejudice to the Original, which formerly was delivered forth by those Infallible Hands which the Holy Ghost directed.  
But there is no need of bringing this Answer. Providence hath guarded the Holy Scripture, so that after a slight examination, the Scruples vanish. There is requisite for that, no more than such an Examen, as is necessary for Common Authors to avoid the Lashes of Criticism. And now I shall demonstrate this Truth in reference to the two Examples which I have produced by way of Objection. We don't beg here for any favour, though such a matter, wherein remoteness of Time, when several Circumstances were known, whereby the Scripture was more intelligible, and which are lost for us, would require, that we should not exercise the severity of Criticisin with too much Rigour.  
Saint Matthew, 
Matt. 27.28.  relating the Story of Judas' Treachery, says, that the thirty pieces of Silver which the Traitor restored, were laid out in the purchase of a Field to bury Strangers; and adds, that then was fulsilled what was spoken by the Prophet Jeremy, They took the Thirty pieces of Silver, the price of him that was valued. Now the words are in Zachary, 
Zach. 11.12, 13.  not in Jeremy: therefore, say they, S. Matthew mistook one name for another. But though the mistake be of little moment; I believe the Sacred Writer ought to be justified, and it is easy to do it in a few words.  
There are several Methods that Interpreters make use of, to show that Saint Matthew was not mistaken. The greatest part are very good; I shall produce those which seem to me to be the best. For brevity's sake, I confine myself to some few. I begin with the learned Lightfoot, 
Hor. heb. in loc.  who proves by the Talmud and by Kinchi, that Jeremy was the running Title of the rest of the Prophets in one and the same Volume. Whence it came to pass, that in the answer which the Disciples gave our Lord, Jeremy is the chiefest Prophet. Some say thou art John the Baptist; Others Eliah; Others Jeremy. Which being so, all the Prophets were cited under the name of Jeremy. He bequeathed his Name, as I may so say, to the whole Volume, in like manner as the Volume of the Hagiographers is called the Psalms of David, because that David's Psalms make up the first part of the Volume. So that according to this Explanation, Saint Matthew did but follow the common Custom, in citing the words of Zachary under Jeremy's name.  
Grotius, quoted by M. N. to authorise the defects which he imputes to the memory of the Apostles, makes no use of this means to free Saint Matthew from the Scandal thrown upon him. He very judiciously observes, that Saint Matthew does not say that Jeremy wrote the words which he attributes to him. Then was fulfilled what the Prophet Jeremy had spoken. These words are not to be found in Jeremy, and consequently he never wrote 'em. He had only pronounced them, and they were preserved by Tradition, from whence Zachary took them. Grotius, to make out his Opinion, proves that the Prophets commonly made use of the same words which other Prophets had left behind them; and that Zachary in particular strives to imitate Jeremy; so that the Jews were accustomed to say, that the Spirit of Jeremy was upon Zachary. And then according to this Exposition, Saint Matthew makes Jeremy to say no more than what he said indeed.  
I shall add another, wherein still farther satisfaction may be met with, if one of the two former does not satisfy. Saint Austin says, that the Holy Ghost suffered the name of Jeremy, and not that of Zachary to drop upon the Evangelists Pen; and that Saint Matthew was unwilling to correct himself, as being persuaded, that the design of the Holy Ghost was to show that all the Prophets spoke by the same Spirit: Singula esse omnium, & omnia singulorum; all the Prophetic Writings belonged in common to all the Prophets. But this Explanation seems to me a little too much forced: and therefore I could more willingly assent to another which is to be found in the same place. That the words which S. Matthew reports, 
Cum igitur ea quae dicta sunt per●●eremiam, tam sint Zachari●e quam Jeremiae, & q●ae sunt dicta per Zachariam, tam sint Jeremae quam Zachariae, quod ●pus erat ut emendaret Ma●●●●us?  being to be found part in Zacary, part in Jeremy, both together make a Complete Oracle, which the Evangelist might attribute to Jeremy, as being the more considerable of the two Prophets. To support this Explanation, several Examples are cited, wherein an Oracle, composed of words drawn from two different Prophets, is alleged under the name of one only. In a word, there are several Copies of the New Testament, wherein the second Verse of the Gospel according to Saint Mark is thus rendered, according as it is written in the Prophet Isaiah, though the words are drawn from both Isaiah and Malachy. So that the Oracle of Saint Matthew being taken part out of Jeremy, part out of Zachary, 'tis no wonder that only one Prophet should be cited, and Jeremy before the other.  
There is another Conjecture which Great Authors have made use of, 
L. 4. Ep. 31.  I mean Mede and Hammon. The first has enclosed in one Epistle several scruples like to those which I examine. He says that Saint Matthews intention in citing the words in question under the name of Jeremy, was to let us understand that the Chapter where those words are found was really written by Jeremy: and adds, that if we exactly consider the Contents of the nine, ten, and eleven Chapters of Zachary, we shall find, that they were written before the time of that Prophet. The Eleventh Chapter, which is that quoted by S. Matthew, foretells the destruction of the Temple, which no way agrees with Zacharies time, when the main Business of the Prophets was to exhort the Jews to rebuild the Temple. For this reason, among others, Mede maintains that the last Chapters of Zachary were written by some Prophet more ancient than he; which Prophet could be no other than Jeremy; seeing Saint Matthew assures us of it, and for that we find nothing to the contrary in any part of Scripture. It would be in vain to allege that those Chapters are joined to the Prophecies of Zachary. That argument is of no greater force than if they should go about to prove that the whole Book of Psalms was written by David, or the whole Book of Proverbs by Solomon, because they go under their Names.  
They must be very scrupulous that will not be satisfied with one of these Solutions: I am persuaded they will satisfy any man that is not resolved whatever it cost him, to maintain that Saint Matthew was deceived. 'Tis now time therefore to pass to the second Example, which they make use of to show, that the Evangelists contradicted one another for want of Memory.  
Saint Matthew, 
Matth. 27.5.  in the same place tells us, that Judas, after he had cast down the pieces of Silver, departed, and went and hanged himself. But Saint Luke seems to observe that this miserable Wretch perished by another sort of death. For, says he, And falling headlong he burst asunder, 
Acts 1.18.  and all his Bowels gushed out. Now they pretend, that in this the two Sacred Authors have contradicted each other. M. N. loudly triumphs upon it, as if there were no answer to be given to it. There, says he, is a manifest Contradiction, which the Learned in vain endeavour to reconcile. 
Sentiments. p. 235.  Let us see whether it be so apparent as he would make us believe.  
By admitting the Contradiction, 'tis to be supposed, that one of the two Evangelists, was deficient in his memory. Must it be Saint Matthew? How! one of the Twelve, one of Judas' Colleagues, could he forget how Judas died? This is that which no body will presume to affirm; I should almost rather choose to say, that the Apostles 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 sense, have undertaken to contradict such a Testimony? By these Reflections it appears, that it is impossible, that either of the two Evangelists should have been deceived. Nevertheless one says, that Judas hanged himself, the other that he threw himself headlong. But easy satisfaction may be given upon this seeming Contradiction.  
1. Nothing hinders the reconciling these two Ideas, by saying that Judas hanged 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 gushed 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. 'Tis known that there is a difference between hanging and strangling a man's 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 extreme Grief. As if a man should say, though he did not die at the same time, I am stifled 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 grieved with the Reproaches that were cast upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that she thought to have strangled herself. However she did not die, as appears by the sequel of the History. Thus it was, say they, that Judas was surprised 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 'tis a manifest Contradiction which the Learned in vain endeavour to reconcile? Must he not have declared 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 distinguished 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 sense, but 'tis 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 great 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. . 9  There is not one Letter in the Law, say they, upon which great Mountains do not depend. He alleges 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 sense, whereas it should be considered, 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 admired. 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. Paul's Arguments are to be admired. Were the Author hard put to it, I question whether he would not enervate this Confession with some distinction. But that we may examine 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 opened 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 yourself by confining your thought to the meaning of the words. This is awonderful Rampart for all manner of Heretics. Had the Holy Ghost abandoned 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 rendered it Intelligible, that was sufficient. According to this supposition 'tis 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, 'tis our Duty to receive with submission all the Truths which he has permitted the Apostles to wrap up in a common Style. The Holy Ghost has not suffered them to write any thing but what was true. 'Tis our Duty to search after what they have said, and to rely upon those Truths which they have taught us under the direction of the Holy Ghost.   
To which purpose there is no necessity of admitting that all is inspired in the New Testament, to a Letter, as the Jews affirm concerning their Law; and that Great Mountains depend upon every Letter. By this Proverb the Jews mean Inspiration by suggestion. I have showed that all that we read in the New Testament was far from being inspired after that manner, but that the greatest part was the work of the Apostles under the Direction of the Holy Ghost, who would not suffer them to fall into any Error. In that, our Divinity no way resembles that of the Jews.  
We do not pretend as they do that Mountains depend upon every Letter. They make every thing to be Mysterious in their Cabalistical Science. This is not our Genius: nor do we approve the Method of some Christians who turn all the Scripture into Allegories; but while we avoid that excess which would make the Ministers of the Holy Ghost to speak what they never thought, we are careful not to fall into t' other extreme, viz. to reject what they both said and thought. We make a diligent search after the true meaning of the Terms which they make use of. And when we have found out their true and Genuine Sense, we submit to their Decision, as if the Holy Ghost had spoken to us. Whatever they have told us by his direction, may it not pass for the real Declaration of his Will? When I explain a Scripture composed by his Order and direction, to that degree of perfection as we enjoy it, I think really that I explain the Voice of the Holy Ghost.  
I shall conclude this Chapter will-he words of Curcellaeus, who declares, that it is one of the Prerogatives of the Apostles, that the Holy Ghost was their Guide in all Truth. So that we may confidently and without any fear rely upon them and their Writings, 
Curcel. p. 715. Col. 2. Adeò ut nos tuto ipsis ipso rumque scriptis absque erroris periculo, tanquam Christo fidem adhibere possimus. Et p. 718. Col. 2. Adeoque nos absque metu erroris scripta ab illis relicta & approbata, tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplecti, & ad illa, tanquam ad rectam veritatis Amussim fidem & mores nostros componere.  as upon Jesus Christ Himself. My conclusion could not be expressed in fit words than these. We have nothing more now to do, than to answer some Objections.   

CHAP. X.  
Wherein some Objections are answered, which have no Relation to the Apostolic Writings.  
SPinosa and M. N. have endeavoured by various Objections to overturn the Inspiration of the Sacred Books of the New Testament; but seeing those Authors only oppose a sort of Inspiration which we admit not, it signifies nothing to us. Now the main Foundation upon which M. N. builds his Objections, is this: 'Tis believed in the first place, that the Things themselves were infused by Inspiration into the Sacred Historians, and afterwards the Terms wherein they are expressed. In a word, the Sacred History was dictated word for word by the Holy Ghost; and that the Authors, whose Names are affixed to it, were, as it were his Secretaries, that wrote according as he dictated. Upon this Foundation it is, that M. N. rears his Objections. Therefore they don't concern us, who admit no other than an Inspiration of Direction, in things which it was not necessary that the Holy Ghost should suggest to the Apostles. Having made this Observation, I might conclude; for I have answered every thing in explaining the Nature of the Inspiration of the Sacred Books. But the better to make it appear, that all their Objections can do my System no harm, I shall propose them in few Words.  
I shall divide these Objections into two Classes, to the end my Answer may be the more orderly and methodical. There are some which are drawn from the Behaviour of the Apostles upon certain Occasions that have no relation to the Sacred Writings. The other are derived from the Sacred Writings themselves. Those of the first Rank, so far as I can remember, are, That S. Peter doubts about the Admission of the Gentiles into the Christian Church. That the same Apostle dissembled with the Jews, for which he was deservedly contradicted by S. Paul. That S. Paul said of the High Priest, that he knew him not: and that at another time he divided the Opinions of his Judges by a piece of prudential Policy, which was altogether human. From all which 'tis concluded, that they were not inspired.  
'Tis quite out of the Subject I have in hand to insist upon these Objections; because I have only undertaken to discourse of the Inspiration of the Sacred Books. The Question is not to examine whether the Apostles were inspired as to every thing they said or did; my Argument extends no farther than their Writings; those Writings which Providence preserved for the Instructions of Christians in all Ages. It might be, that the Holy Ghost might leave the Apostles to themselves, upon divers Occasions, yet that could be no prejudice to those Writings, upon which, by the appointment of the Almighty, our Faith and Salvation depend. Nor is it impossible, but that the Apostles in their first Motions, might both say and think things which were not supported by the Holy Ghost.  
Nor should I much oppose Divines, who would thereby explain what the Apostles said, when they heard that S. Peter, whom they thought to be in Prison, was at Liberty. 
A●t 12.15.  It is his Angel. There is no Ground for the Opinion of a Guardian Angel to be deduced from those Words: for besides, that the Words might have been spoken by some Christians in the same Room, who were not Apostles (which one would easily think upon these Words of the Historian, where several were assembled together to pray) besides that I say, although it might be proved, that the Words were spoken by the Apostles, that should be ascribed to their Amazement, that would not be sufficient to support such a Belief. If at any time where the Apostles were not employed in the Functions of their Ministry, they seemed to act like Men, there is no Inference to be drawn from thence, as to what they acted as Apostles. Under this Quality they were the Ministers of the Holy Ghost in every thing which they did; and as such they were infallible.  
Spinosa acknowledges that the Apostles were inspired in their Preaching, 
Conoludimns itaque Apostolos ea tantum ex singulari revelatione habuisse, quae viva voce praedicaverunt, & simul signis confirmaverunt. Spin. Tract. Theol. Polit. c. 11. par. 1.  but not in their Writings, which are a kind of constant Preaching. But if we compare these two sorts of Preaching, I must needs say, that Inspiration was much more necessary for the Scripture, the use of which is perpetual, than for Transitory Sermons, and Preaching accompanied with several Advantages which the Scripture has not.  
The Dispute at present is not about Apostolic Preaching, much less about things which the Apostles either said or did when they were not employed in the Functions of their Ministry. So that all the Objections which are drawn from thence no way concern the Question which we have now in hand, I mean the Inspiration of the Sacred Writings. Yet something must be said to these Objections for fear one should think they are unanswerable. 'Tis said, that S. Peter doubted for some time concerning the Admission of the Gentiles into the Christian Church, and they conclude from thence, that he was not inspired. Now if we should maintain that the Inspiration of the Apostles was infused all of a sudden, and that upon the Feast of Pentecost, the Holy Ghost declared to 'em all those Truths which they were to promulgate, this Objection might be of some force. But since we only say, that the Holy Ghost instructed the Apostles by degrees, and according as he found it expedient, there is nothing solid in the Objection.  
Nor does S. Peter's dissembling with the Jews do any prejudice to what we have said concerning the Inspiration of the Apostles. We pretend not by any means to assert 'em infallible in their Manners; they were not exempted from human Frailties and Weaknesses. And it was one of S. Peter's Infirmities to comply so far with the Jews, as to break off his Communication with the Gentiles. In so doing he gave a Proof of his Weakness, but we do not find that he erred at the same time in point of Doctrine.  
We see that these two Examples have no manner of Affinity with the Inspiration of the Sacred Writings. S. Peter doubted of the Calling of the Gentiles, but we find that Doubt rectified in the Acts. S. Peter was more indulgent in complying with the Jews than he ought to have been; but we see his Compliance corrected in Scripture. What Harm is all this to the Inspiration of the Holy Writings. Were there any Weight in these Examples, they would be against Spinosa, who admits in the Preaching of the Apostles an Infallibility, which he denies to be in their Writings. I speak wholly and solely of the Sacred Writings; so that there is no necessity for me to trouble myself with answering Objections, wherein they are not in the least concerned.  
However it behoves me in a few Words to say something to what is objected against S. Paul, who desirous to excuse himself for having said, The Lord shall strike thee, painted wall, saith, That he did not know him to be the High Priest. We are something concerned to answer this Objection, because S. Paul spoke in that manner before a Tribunal, that is to say, upon such an Occasion, wherein our Lord and Saviour Jesus Christ had promised 'em expressly the Succour of his Spirit. Never trouble yourselves for what you are to say, The Holy Ghost shall teach you, at that hour, those things which you ought to speak. Now being convinced, that Jesus Christ is faithful in all his Promises, I have reason to believe, that the Answer given by S. Paul, was by the Direction of the Holy Ghost. Some say, that S. Paul declared, that he knew not the High Priest in the person of a violent Man, who had degraded himself by a cruel Order, and was no longer High Priest in the Opinion of S. Paul. Others believe, that at the time when the High Priesthood was purchased with Money, the Apostle had reason to say, that the person who purchased the Dignity, was no High Priest, because he was not advanced by a lawful Ordination. But not to insist upon these Niceties, in my Opinion there needs no more to be said, but that S. Paul did not really know that the person to whom he spoke, was the High Priest. Such an Accident might happen either through a dazzling of the sight, occasioned by a Transport of Passion, or because it might be some new Face unknown to S. Paul (a thing at that time no way improbable, when the Changes of the High Priesthood were so frequent) or because the Crowd being very great, S. Paul could not perceive that it was the High Priest. It will be said, perhaps, that these Answers are not satisfactory to justify a person inspired, it being certain, that the Holy Ghost should not but perfectly know the High Priest. But we must have a strange Idea of the Inspiration of the Apostles to like this Objection. The Holy Ghost did not tell 'em all what he knew: many times he let 'em alone to speak as their natural Genius prompted 'em, and in their own Idiom: and thus it was that S. Paul expressed himself when he said, that he knew not the High Priest. Can they prove, that in so saying S. Paul spoke not what was true, there might be some Ground for the Objection; for such an untruth is incompatible with that Direction, which guided the Apostle in presence of his Judges. Bt if he spoke Truth, his Answer no way destroys his Inspiration.  
In the same Chapter they raise another Objection drawn from hence, that it seemed to be a Sleight of human Prudence in S. Paul, to divide his Judges, by declaring that he was brought before 'em for only asserting the Resurrection. Is it not certain, that the Resurrection was really one of the principal points of Religion, for which he was persecuted? He depended so much upon that point, when he preached at Athens, that several of his Auditors cried out, He seems to be a Preacher of Strange Gods, 
Act. 17.18.  because he preached to 'em Jesus Christ and the Resurrection. In the Twenty Fifth Chapter of the First to the Corinthians, he reduces the whole Christian Religion to the Resurrection of one that died; I mean the Lord Jesus Christ. Well therefore might this persecuted Apostle be permitted to say, that he was brought before 'em for the Resurrection. In so saying, he asserted nothing but the Truth; but by starting the Proposition in proper season he delivered himself from Persecution, and that Peice of Dexterity looked like an Artifice of human Prudence. Are the Saints than forbidden to be prudent? Quite the contrary, Jesus Christ commands 'em to be prudent and wise. The Foundation of the Objection is, that human Prudence and Inspiration are incompatible. Which is evidently false in both sorts of Inspiration which I have asserted. In the Inspiration of Suggestion is it a thing that no way becomes the Holy Ghost to inspire Men with Expedients that human Wisdom would approve. There is no doubt to be made, but that the celebrated Expedition of Gideon was according to the Design which the Spirit of God revealed to him. It was preceded by a Stratagem which every Body knows; that Three hundred chosen Men took each of 'em a Trumpet, and a Lamp enclosed in an Earthen Pitcher. When the Signal was given, every Man sounded his Trumpet, and broke his Pitcher: and upon that sudden and unexpected Noise, and the sight of so many Lights, a panic Terror seized the Midianites. Will any one presume to say, that this was not from God? Or that there was something too much of human Prudence in the Stratagem? I made choice of this Example among several others: and it is sufficient to show, that it is not a thing unworthy of the Holy Ghost to suggest to those whom he inspires, Designs which human Prudence would allow. And this Objection is yet of less Force, in reference to the Inspiration of Direction. For this sort of Inspiration leaving the Man to act alone in the Apostle, whom the Holy Ghost is contented to direct, 'tis no wonder, that S. Paul, though inspired, should give us some Proofs of his human Prudence.  
It is evident by my Answer to these Objections, that if I said, that they no way concerned the Inspiration of the Holy Writings, it was not because they seemed to be unanswerable. My Design in this Discourse was only to defend that Inspiration, and in pursuance of it was not my Business to meddle with any thing more than the resolving and confuting such Objections as directly oppose it.   

CHAP. XI.  
Wherein some Objections are Answered, which are directly made against the Sacred Books of the New Testament.  
MY general Answer to these sorts of Objections is, that there is not any one which injures in the least the manner of my explaining the Inspiration of the Sacred Books. Had I asserted that they were dictated word for word by the Holy Ghost, I should have been troubled to answer several Objections; but affirming as I have done, that the greatest part of the New Testament is not the Work of the Holy Ghost, any farther than as it was written under his Direction by Men, whose Faculties he let alone to act of themselves, and guided them; I do not see that any Objection can be made against it, but what must be built upon a sandy Foundation.  
This has already appeared by several Objections which I have answered by the by, as they offered themselves. But now I shall make no scruple to collect together all that Spinosa and M. N. have proposed to countenance their Opinion. And it will be seen, that there needs no more than to apply my Principles, to put off these vain Appearances.  
'Tis said, that the Apostles do not speak good Greek; that they themselves acknowledge, that they speak upon the Credit of their Senses; that many times they contradict one another; that they make use of doubtful Expressions; and that if their Words had been inspired, Providence would have been more careful of 'em. This in few Words is the whole that is objected against the Inspiration of the Sacred Writings. If any one believes that the Holy Ghost suggested 'em word for word, it behoves him to consider how to answer these Objections. For my part, I see not any one that bears upon the Principle which I have laid down. Let us run 'em over in few Words.  
The Apostles were not Masters of all the Purity of the Language wherein they wrote. What harm does this do to Inspiration, according to the manner after which I have explained it. 'Tis well known, that the Holy Ghost could have made 'em speak more exactly than they did at Athens. But he did not do it, therefore he did not assist 'em to speak as they did: where's the Consequence? They are assured, that the Apostles spoke not Foreign Languages to the height of Perfection. Who will from thence conclude, that they did not learn 'em from the Holy Ghost? His Design was to facilitate the spreading of the Gospel by the Ministry of the Apostles: provided they could understand how to do that, it was sufficient. It was not his Design to make 'em infallible Grammarians. Their Slips in Grammar are but feeble Arguments against their Inspiration.  
I am really convinced that the style of the Apostles is much better, than what they naturally had, and that that same degree of Perfection proceeded from the Holy Ghost. But though he should have let them speak Galilean, that could be no ground for any scruple against the inspiration of the Sacred Writings. If their Authors, while they committed several faults against Grammar, wrote the truth exactly; I desire no other advantage to save the Reputation of my System. The Holy Ghost it was who guided the Apostles in all Truth. This is sufficient: Truth is the principal Ornament of the Sacred Writings.  
It were to be wished, say some, that for a farther proof of the inspiration of the Sacred Authors of the New Testament, they had declared that they were no more than the Secretaries of the Holy Ghost, and that like the ancient Prophets, they had told us, The mouth of the Lord hath spoken. But instead of that, 'tis said, that they appeal to the testimony of Sense; they declare that they have seen and heard, and that they arrived to the knowledge of things by good and authentic Testimonies I have already answered this Objection. 
1. Pars. c. 13.  I shall say no more at present, but that it opposes only the Inspiration of suggestion. We need not have any recourse to Miracles but in case of necessity. Now there was no necessity that the Holy Ghost should suggest and dictate those things which were already known by ordinary means, there is no more to be admitted than a direction, by means of which the Sacred Writers wrote exactly those things which it behoved them to write, and after such a manner as they were bound to write them.  
They argue, they deliberate; therefore they are not inspired. This is Spinosa's great Argument. He maintains, that there is this difference between the Prophets and the Apostles, 
Apostoli namque ubique ratiocinantur, ita ut non prophet are, sed disputare videantur. Prophetae contra, mera tantum dogmata & decreta continent; quia in iis Deus quasi loquens introducitur; qui non ratiocinatur, sed ex absoluto suae naturae imperio decernit. Et etiam quia Prophetae authoritas ratiocinari non patitur, etc. c. 11. l. 1. Tract. Theolog.  that the one never argued, whereas the Write of the latter are full of Arguments. Whence he concludes, that by the Prophet's God spoke like a Lord and Master, without debasing himself to argue with his Creatures: and that the Apostles speak like Men who submit their Ministry to the Examination of their Hearers and their Readers.  
I do not believe that a more daring and rash assertion could be laid down that this. It visibly shows that Spinosa was a man who cared not what he said right or wrong to support his impious Conclusions. How could he be so bold as to affirm that God and the Prophets never argued with men. All the Old Testament is full of Proofs to the contrary. Was it not by way of reasoning the case that God said to Cain, 
Gen. 4.6.7.  Why art thou wroth, and why is thy countenance fallen? If thou dost well, shalt thou not be accepted? And if thou dost not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.  
Wherefore then is thy Countenance fallen? This is certainly a Reasoning the Case, if ever there were any such thing, the like may be said of these words: 
Gen. 6.3.  My Spirit shall not always strive with man; for that he also is Flesh: yet his days shall be above a hundred and twenty years. Let them read the eighteenth Chapter of Genesis, where they may see how God argues with Abraham before he went to destroy Sodom. After all this, are they so bold as to affirm that God never argues with man? I think it needless to run over the Prophets, to show that they frequently argue the Case. There needs no more than to open the Old Testament to find proofs of this assured truth. Know they not how Isaiah gins his Revelations? 
Isai. 1.2.  Hear O Heavens and give ear O Earth: I have nourished and brought up Children; but they have rebelled against me. 
1.3.  This way of arguing shows the ingratitude of Israel; The Ox knows his Owner, and the Ass his master's Crib: but Israel doth not know. This manner of arguing putteth Israel to shame; 
1.5.  Why should ye be stricken any more? ye will revolt more and more. This way of arguing justifies God, he resolves to take no farther care of his People: and indeed all the Prophets are full of these Expostulations.  
M. N. professes however to believe that our Saviour Jesus Christ was a Prophet, and a Prophet infallible. Can any man have ever read the Gospel, and seriously maintain that so great a Prophet never argued; All his Exhortations are full of Arguments, which he sometimes grounds upon the Old Testament, sometimes upon Natural Notions, and sometimes upon Maxims received among the Jews. After this, to say that the Prophetic Spirit never argues, is either to deprive Christ Jesus of the Honour which they pretend to pay him, or else to be ambitious of speaking those things which are altogether repugnant to truth.  
Quite the contrary, 'tis evident, considering the manner how God, is used to converse with men, that it was his pleasure to use them like rational Creatures, and convince them by requiring their Obedience. When he produced the Light, which made all Bodies visible, he never disputed the matter but with a commanding Voice, Let there be light, said Herald 'Tis not the same thing with the light of Conversion. God makes use of Argument in the Creation of that new Light.  
This is the course I might have held in framing my answers, had I affirmed that the Holy Spirit suggested to the Apostles what they wrote. But there was no need for me to enter into a discussion; for me, who assert that the Apostles were commonly no otherwise inspired than by the way of Direction. Their Reason acted under the infallible Guidance of the Holy Ghost.  
From thence it is apparent after what manner we ought to answer to what is objected concerning the dubious expressions which the Apostles make use of. For this is one of those Objections which M. N. alleges to refute the Inspiration of the Sacred Writings of the New Testament. The Evangelists, says he, 
Sentiments. p. 2 6.  when they mention a certain time, never determine it exactly, because they knew it not so precisely, that they could fix the number of the Days and Months. We find in several places, about a certain Time, or about such a Number. What is concluded from thence? That the History was not dictated immediately by the Holy Ghost, who knew exactly the Number and Time that was in question. This is true, and therefore I do not affirm that the Holy Ghost immediately dictated the Apostolic History, like an Author from whose lips an Amanuensis writes whatever he dictates. According to that Principle which I have laid down, the Sacred History was written under the Direction of the Holy Ghost; which was no hindrance, but that the Apostles might speak after their usual manner. He did not acquaint them with all that he knew.  
There is one Objection raised against the Inspiration of the Sacred Writers, that they often stumble into Contradictions. But this is more than they can ever prove. It may be easily shown, that the one relates some Circumstances which the other omits. But this is only Variety; no Contradiction: In Contradiction one of the two extremes must be false; which is a miscarriage that never befell any of the Apostles. But in Variety there is not so much as the shadow of an untruth. If two men relate the same story, the one may forget some Circumstance which may be recited by the other, and yet neither the one nor the other be guilty of Falsehood. Without question Varieties of this nature are to be found in the Gospels. If they will maintain that there are any real Contradictions in them, that is what it behoves them to prove. But I have already made it out, in my Animadversions upon the History of Judas, that there is no solid ground for the most seeming Contradictions that are to be found in the Gospels.  
M. N. insists upon this, that God has permitted different readings in various parts of the Scripture, and they from thence allege, that Providence would have been more careful of the words, had they been inspired. But do they not know, that the Prophets also have their various Readins, notwithstanding all the Nicety, and diligent care of the Synagogue? If there be any thing which proceeded from the Mouth of God, it is his own Name. Nevertheless, 'tis well known that the true manner of pronouncing it is quite lost. I know not what Opinion M. N. has of the Terms which Jesus Christ makes use of in his Exhortations: though they were inspired, no body will deny that some of them were lost, and that those which are lest are exposed to the variety of Reading. By which it evidently appears, that what is objected in reference to the Variety of Readins, no way prejudices the first inspiration of the Sacred Writings. Nor can we find how they should be prejudiced in the least by saying, that God permitted the words of the Apostles made use of under the direction of the Holy Ghost, in process of time to suffer some slight alteration, through the presumption or carelessness of the Transcribers. This is no hindrance but that the Apostles might be Infallible according to the Promise which Jesus Christ had made them: their mistakes would otherwise be a disgrace to the Holy Ghost who took upon him to guide them in the Functions of their Apostleship.  
Lastly, 'tis observed that St. Paul makes a distinction, between his own thought, and the express direction of Jesus Christ. Thus when he speaks of the indissoluble Tie of Marriage in general, 
1 Cor. 7.10.  But for those that are married, I command, yet not I, but the Lord. But when the Question is about a particular Fact, upon which he gives his Opinion according to the wisdom which God had infused into him, he makes use of this Expression, But to the rest speak I, not the Lord. Whence they conclude, that many times S. Paul speaks as a wise Man, and that all his words are not to be looked upon as the words of the Lord. There needs no more than to answer in one word, that S. Paul distinguishes between the directions which our Lord Jesus Christ gave when he was upon Earth, and those which he gave by the Ministry of his Apostles. Jesus Christ declared Marriage to be a Tie not to be dissolved, as is apparent in the Gospel. Afterwards upon a particular case among the Corinthians, Saint Paul gives his Opinion: this was the foundation of these expressions; I command, yet not I, but the Lord. This Distinction perfectly agrees with the System which I have made out. It supposes, that the Apostles frequently spoke, argued, advised, exhorted according to their own Prudence, but under the infallible Direction of the Holy Ghost. Thence it comes to pass that S. Paul, after he has decided several Cases in the Chapter whence the Objection is taken, declares, that it was by the Spirit of God that he made those Revelations: And I think also, that I have the Spirit of God.  
I do not believe that I have omitted any material Objection; but if there be any that slipped out, it will be an easy matter to resolve it, when once the Reader becomes never so little the Master of that Principle which I think I have very clearly made out.  
THE END.