And the evangelists occasionally tell the world how they were fisher-men, when called to be Christ’s disciples, and so not bred up in the schools of learning among the Jews.[[43]]
3. They were very far from being crafty or designing men; neither did they appear to be men that were able to manage an imposture of this nature, or frame a new scheme of religion, and, at the same time, make the world believe that it was from God. For,
(1.) None that read the scriptures can find any appearance of design in the penmen thereof, to advance themselves or families. Moses, indeed, had the burden of government, but he did not affect the pomp and splendor of a king; neither did he make any provision for his family, so as to advance them to great honours in the world, which it was in his power to have done: the laws he gave, rendered those of his own tribe, to wit, that of Levi, incapable of, and not designed for kingly government; and the highest honour of the priesthood, which was fixed in that tribe, was conferred on his brother’s children, not his own.
(2.) The prophets were very few of them great men in the world, not advanced to great places in the government; the esteem and reputation they had among the people at any time, was only for their integrity, and the honour conferred on them by God; and the apostles were plain men, who drove on no design to gain riches and honours from those to whom they preached the gospel; but, on the other hand, they expected nothing but poverty, reproach, imprisonment, and, at last, to die a violent death: therefore, how can it be supposed that they were subtle designing men, who had some worldly advantage in view? It is plain that they had no design but to do what God commanded, and to communicate what they had received from him, and shunned not to declare the whole counsel of God, whatever it cost them. The apostle Paul was so far from endeavouring to enrich himself by preaching the gospel, that he tells the church, I seek not your’s, but you, 2 Cor. xii. 14. and how he was fortified against the afflictions, which he foresaw would attend his ministry, when he says, Philip, iv. 11, 12. I have learned in whatsoever state I am, therewith to be content. I know how to be abased, and I know how to abound, to be full, and to be hungry, to abound and to suffer want: and he was not only content to bear afflictions, but, when called to it, he professes himself to take pleasure in reproach, in necessities, in persecutions, in distresses, for Christ’s sake, 2 Cor. xii. 10.
Hitherto we have proved, that the penmen of scripture were men of such a character, that they would not designedly impose on mankind. But some will say, might they not be imposed on themselves, and think they were divinely inspired, when they were not?
To this it may be answered, that if they were deceived or imposed on themselves, when they thought they received the scripture by divine inspiration, this must proceed from one of these two causes: either,
1. They took what was the result of a heated fancy, a strong imagination, or raised affections for inspiration, as some of our modern enthusiasts have done, who have prefaced their warnings, as they call them, with, Thus saith the Lord, &c. when the Lord did not speak by them. And the deists have the same notion of the prophets and inspired penmen of scripture, and esteem their writings no farther than as they contain the law of nature, or those doctrines that are self-evident, or might have been invented by the reason of man; and as such they receive them, without any regard to divine inspiration. Or,
2. If the inspired penmen of scripture were otherwise imposed on, it must be by a diabolic inspiration, of which, in other cases, the world has had various instances, when Satan is said (to use the apostle’s words) to transform himself into an angel of light, 2 Cor. xi. 14. or has been suffered to deceive his followers, not only by putting forth signs and lying wonders, but impressing their minds with strong delusions, whereby they have believed a lie, 2 Thess. ii. 9, 11. as supposing it to proceed from divine inspiration; and, to give countenance thereto, has produced such violent agitations, tremblings, or distortions in their bodies, as have seemed preternatural, not much unlike those with which the heathen oracles were delivered of old, which were called by some, a divine fury; but this cannot, with any shadow of reason, be applied to the inspired writers, therefore they were not imposed on.
1. They did not mistake their own fancies for divine revelation.
To suppose that they did so, is not only to conclude that all revealed religion is a delusion; but that the church in all ages, and amongst them the wisest and best of men, have been enthusiasts, and all their hope, founded on this revelation, has been no better than a vain dream. But it is one thing to assert, and another thing to prove; and because they who take this liberty to reproach the scriptures, pretend not to support their charge by argument, it might seem less necessary to make a reply: however, that our faith may be established, we shall briefly consider this objection. Therefore,