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fhould be in it: for then the World it felf could not contain the Books that should be written. Suppofe therefore that St. John did not know precisely, how many Cubits the Ship was from Shore; what doth this prove? That he did not know the Miracle which he there relates? Doth it prove, that he was not infpired in what he doth relate, if he were not inspired in what he omits? If he had determined the precife distance, and had not known it, this might have difcredited the Authority of his Gofpel; but when he has not determined it, can this be an Argument in diminution of its Authority, if he did not know what he did not profefs to know? Is it not a good Argument in confirmation of its Authority, that he would affert nothing but what he certainly knew, if in what he was not perfectly affured, he mentions no farther than he knew of it? So St. Paul acquaints us, when he spoke himself, and not the Lord, 1 Cor. vii. 6, 12, 25, 40. 2 Cor. viii. 10. which is an Argument to us, that in all other cafes he did not speak of himself, but the Lord spoke by him it is a confirmation of his Integrity, that he would impofe nothing upon us as of Divine Authority, which is not really fo, because he that told us in any one cafe, that he spoke of himfelf, not as from the Lord, would have made the fame Declaration in other cafes, whenever he had written any thing without exprefs Revelation.

4. In things, which might fall under humane Prudence and Obfervation, there the Spirit of God feems not to have dictated immediately to the Prophets and Apostles, but only to have ufed a directive or conducting Power and Influence, fo as to fupply fuch Thoughts and Apprehenfions to them as might be most proper and feafonable, and to keep them in the ufe of their own Reafon, within the bounds of Infallible Truth, and of Expediency for the prefent cafe and occafion. They might be permitted to infert fuch things as the state of Affairs required; which, tho' not

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immediately dictated by the Holy Ghoft, yet were agreeable to the end and defign of his Infpiration, and ferviceable to the Ministry, to which they were ap pointed. There feems to be no neceffity to affert, that St. Paul fent for his Cloak and Parchments by Inspiration of the Holy Ghoft, or that he had any immediate command or direction to falute the particular Perfons named at the end of his Epiftles; but only that his Doctrine was immediately infpired by the Holy Ghöft; and as he might be permitted to put that into his own words, but fo as never to be fuffered to exprefs it otherwise than in fuch a manner, as was fully agreeable to the mind and intention of the Holy Spirit, and therefore infallibly true: So in these leffer and indifferent matters, which fome prefent occafion made requifite to be written of, he had the guidance and affiftance of the Holy Ghost to prevent him from writing any thing, but what was expedient in those Circumftances, and ferviceable to his Calling and Miniftry in the propagation of the Gofpel.

But things of an indifferent nature in themselves might become neceffary as to Time, and Place, and Perfons, and therefore might in fome cafes be of Divine Inspiration. St. Paul's journying into Macedonia rather than into any other Country, was in it felf a thing indifferent; but the Salvation of many Souls might depend upon it; and therefore he was warned by Revelation, not to preach the Word in Afia, nor to go into Bithynia, but into Macedonia, Acts xvi. 6, 7, 9. In like manner, the Salutations of particular Perfons at the end of his Epiftles, tho' they may feem to us to be of no great importance, yet might be of mighty confideration and confequence to those who were concerned in them. To be faluted by an Apoftle in fo particular and folemn a manner, might revive their Spirits, and encourage them to perfeverance under their Temptations and Afflictions for his Saluta

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tions include his Benediction, which was the exercise of his Apoftolick Office and Authority in one great branch of it. And God himself might direct the Apostle to falute fuch Perfons for their fupport and comfort, and encouragement in the Faith. Befides, the Salutation added at the end of the Epiftles, are a confirmation of the Authority of them: the Perfons there mentioned, were as fo many Witneffes, to atteft that they were genuine. For, befides the general concernment of the Catholick Church, and of the feveral Churches more efpecially, to which fuch Epiftles were written, the Perfons who were faluted by name in them, were more particularly concerned to take cognizance of them, and to know all the circumstances relating to them. 1

And St. Paul's advice to Timothy, to drink no longer Water, but to use a little Wine for his Stomach's fake, and his often Infirmities, 1 Tim. v. 23. was requifite to be given in that Epiftle, that it might remain recorded in the Scriptures, in confutation of that Superfti-. tion, which fome were guilty of in abstaining from things lawful, (and particularly from Wine) out of an opinion of Holinefs in refraining from them, and of Sin in the use of them.

5. That infallible Spirit which affifted and inspired the Apostles and other Sacred Writers, was not permanent and habitual, or continually refiding in them," nor given for all purposes and occafions; as we may obferve in St. Paul, who acquaints us in fome things that he had not received of the Lord what he writes. But the Gifts of the Spirit were bestowed for the benefit and edification of the Church; and therefore were given in fuch measures, at fuch times, and upon fuch occafions, as might be useful for edification. We find that in a matter of great concernment and importance to the whole Church, the Apostles met together in Council, to decide the Controverfie; both, because according to our Saviour's promife to them, they might

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might expect a more abundant Effufion of the Holy Ghost upon them, when they were affembled in his name for that purpose; and because the thing in debate depended upon Matter of Fact, viz. that the Holy Ghost was given to the Gentiles, and therefore it was requifite that many should meet together, and testify of that matter. Besides, feveral that came down from Judea to Antioch had refused to fubmit to the Authority of St. Paul and St. Barnabas, and it was neceffary that thefe Men fhould be convinced by the unanimous and joint Authority of the Apoftles, who being met in a full Council declar'd,. It feemed good to the Holy Ghost and to us, A&ts xv. 28. that is, not only to us, but to the Holy Ghost, to the Holy Ghost as well as to us. And this was for an Example and Precedent to the Church in future Ages, to determine Controversies by the Authority of Councils.

6. The Gifts of the Holy Ghost were bestow'd upon Men, who might have perfonal Failings, and were men of like paffions with us, Acts, xiv. 25. They had this treasure in earthen veffels, that the excellency of the power might be of God, and not of themselves, 2 Cor. iv. 7. But they were chofen to be Apoftles and Evangelifts, and therefore must be fo far exempt from Error in the Execution of their Office and Ministry as not to deliver falfe Doctrines in their Writings, which were to be read and receiv'd of all Churches in all Ages of the World; for this would have defeated and fubverted the Design of the Inftitution of the Apoftles, and of the Million of the Holy Ghoft, and therefore this God would not fuffer, tho' they might be fuffer'd to incur fuch Failings as were no Prejudice to the Gospel of Christ.

7. There being nothing afferted in the Canon of Scripture, but what has fome relation to the Edification of the Church, though fome parts of it have a lefs direct and apparent Tendency to this end than others; if any one Paffage or Circumftance fhould have

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been erroneous, this would diminish the Authority of the Scriptures, and make them in fome degree lefs capable to promote the end for which they were written. And there being fo many particular Gifts, the Gift of Wisdom and of Knowledge; of Tongues, and of Interpretation of Tongues, and of difcerning of Spirits: and fo many diftinct Offices, as Apoftles, and Prophets, and Evangelifts, and Paftors, and Teachers, we cannot conceive how thofe Gifts and thefe Offices could be better employ'd than in preferving that Book from Error, which was to be the Standard of Truth for all Ages; or how, if that Book had not been fecur'd from Error by them, these Gifts and Offices had anfwer'd the end of their Appointment.

Thus much may fuffice, to prove the Scriptures to be infallible in all the parts and circumstances of them. But it may be observ'd, that if the Infallibility of the Sacred Writers had not extended to the Words and Circumstances, but only to the Substantial and Fundamental points of Religion, this of it felf were enough to vindicate the Divine Authority of the Chriftian Religion. Nay farther, if the Scriptures were written only with the fame Certainty and Integrity that is in Thucydides, or in any other credible Hiftorian (which the most obftinate and inveterate Adverfary can never deny) yet even then no Man, without much Unreasonablenefs, could reject it.

СНАР. III.

Of the Style of the Holy Scriptures.

THen God reveals himself to Men, he must be

W fuppos'd to do it in fuch a manner, as is fuit

able to the Neceffities and Occafions of those to whom the Revelation is made, and in fuch Language and

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Forms

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