(1.) This charge is either brought against all that ever spake or wrote by divine inspiration, or only against some of them; if only some of them have been thus deluded, we might demand particular instances of any of the inspired writers, who are liable to this charge, together with the reasons thereof. If it be said that some of them were men of less wisdom, or had not those advantages to improve their natural abilities, as others have had; this will not be sufficient to support their cause, since God can make use of what instruments he pleases, and endow them with wisdom in an extraordinary way, to qualify them for the service he calls them to, whereby the glory of his sovereignty more appears. If he pleases to chuse the foolish things of the world, to confound the wise, that no flesh shall glory in his presence, 1 Cor. i. 27, 29. shall he for this be called to an account by vain man? And it is certain, that some who have had this gift, have, as the consequence thereof, been endowed with such wisdom, as has tended to confound their most malicious enemies. But we will suppose that they, who bring this charge against the inspired writers, will not pretend to single out any among them, but accuse them all in general of enthusiasm; and if this charge be grounded on the vain pretensions of some to inspiration in this age, in which we have no ground to expect this divine gift, will it follow, that, because some are deluded, therefore divine revelation, supported by incontestable evidence, was a delusion? Or if it be said, that some of old, whom we conclude to have been inspired, were called enthusiasts, as Jehu, and his fellow-soldiers concluded the prophet to be, who was sent to anoint him king, 2 Kings ix. 11. nothing can be inferred from thence, but that there were, in all ages, some Deists, who have treated things sacred with reproach and ridicule.
(2.) But if this charge be pretended to be supported by any thing that has the least appearance of an argument, it will be alleged, in defence thereof, that it is impossible for a person certainly to know himself to be inspired at any time; if that could be proved indeed, it would be something to the purpose: and inasmuch as we are obliged to assert the contrary, it will be demanded, how it might be known that a person was under inspiration, or what are the certain marks by which we may conclude that the inspired writers were not mistaken in this matter? I confess, it is somewhat difficult to determine this question, especially since inspiration has so long ceased in the world; but we shall endeavour to answer it, by laying down the following propositions.
1. If some powerful and impressive influences of the Spirit of God on the souls of men, in the more common and ordinary methods of divine providence and grace, have been not only experienced, but their truth and reality discerned by them, who have been favoured therewith, so that without pretending to inspiration, they had sufficient reason to conclude that they were divine; certainly when God was pleased to converse with men in such a way, as that which we call inspiration, it was not impossible for them to conclude that they were inspired; which is an argument taken from the less to the greater.
2. There were some particular instances, in which it seemed absolutely necessary, that they who received intimations from God in such a way, should have infallible evidence that they were not mistaken, especially when some great duty was to be performed by them, pursuant to a divine command, in which it would be a dangerous thing for them to be deceived; as in the case of Abraham’s offering up his son; and Jacob’s going with his family into Egypt, which was a forsaking the promised land, an exposing them to the loss of their religion, through the influence or example of those with whom they went to sojourn; and it might be uncertain whether they should ever return or no; therefore he needed a divine warrant, enquired of God with respect to this matter, and doubtless had some way to be infallibly assured concerning the divine will relating hereunto, Gen. xlvi. 2, 3, 4. Moreover, our Saviour’s disciples, leaving their families, going into the most remote parts of the world to propagate the gospel, which they had received in this way, evinces the necessity of their knowing themselves to be under a divine inspiration: and if they had been deceived in this matter, would they not have been reproved for it by him, whose intimations they are supposed to have followed in the simplicity of their hearts?
3. As to the way by which God might convince them, beyond all manner of doubt, that he spake to them who were under divine inspiration, there are various ways, that might have been taken, and probably were. As,
(1.) Sometimes extraordinary impressions were made on the soul of the prophet, arising from the immediate access of God to it: of this we have frequent instances in scripture; as in that particular vision which Daniel saw, which occasioned his comeliness to be turned into corruption, and his having no strength, Dan. x. 8. and the vision of our Saviour, which John saw, the effect whereof was his falling at his feet as dead, Rev. i. 17. and many other instances of the like nature might be referred to, which were, at least, antecedent to inspiration, and the result of the access of God to the soul, which occasioned such a change in nature, as could not but be discerned after the person had a little recovered himself. But if it be said, that such an effect as this might be produced by an infernal spirit, the answer I would give to that is, that supposing this possible, yet it must be proved that God would suffer it, especially in such an instance, in which his own cause was so much concerned; and besides, it is not improbable that the soul of the prophet was sometimes brought into such a frame of spirit, as resembled the heavenly state, as much as it is possible for any one to attain to in this world; such an intercourse as this made Jacob say, This is no other but the house of God, and this the gate of heaven. Gen. xxviii. 17.
(2.) As this converse with God contained in it something supernatural and very extraordinary in the effects thereof, so it is not improbable that God might work miracles, of various kinds, to confirm the prophet’s belief as to this matter, though they are not particularly recorded in all the instances in which we read of inspiration; and this would be as full an evidence as could be desired.
If it be objected, that it is not probable that miracles were always wrought to give this conviction: I would not be too peremptory in pretending to determine this matter, it is sufficient to say they were sometimes wrought; but, however, there were, doubtless, some other concurring circumstances, which put the thing out of all dispute; for not to suppose this, is to reflect on the wisdom and goodness of God, as well as to depreciate one of the greatest honours which he has been pleased to confer upon men. Thus we have considered the unreasonableness of the charge brought against the inspired penmen of scripture, as though they were imposed on, by mistaking their enthusiastic fancies for divine revelation. We proceed to consider,
2. That they were not imposed upon by the devil, as mistaking some impressions made by him on their minds, for divine revelation: this is evident; for
1. Divine inspiration was not only occasional, or conferred in some particular instances, with a design to amuse the world, or confirm some doctrines which were altogether new, impure, and subversive of the divine glory in some ages thereof, when men were universally degenerate, and had cast off God and religion; but it was continued in the church for many ages, when they evidently appeared to be the peculiar objects of the divine regard; and therefore,