z /-; Hi THEOLOGICAL SEMINARY, Princeton, N. J. . =5>s.^ Shelf, r ^^. I Book, ^.„J^__^^ £ sec 5534 A N ESSAY O N INSPIRATION, In Two Parts. The Holy Men of Old^ who had Revelations from Codj had fomethinj^ elfe befides that Internal Light of jiffuravce in their own Minds ^ to Te- fiify to theni^ that it was from God. They were not left to their own Perfuafons alone, that thefe Perfnafions were from God\ hut had out- ward figns to convince them of the Anthor of thofe Revelations. And when they were to con- vince others^ they had a Power given them to Jttfiify the Truth of their Commiffion from Hea- ven \ and hy vijible Jigns to ajfert the Divine Authority of a Mejfage they were fern with. Mr. Locke's Efl' of Hum. Und. LONDON: Printed for John Wyat, at the Rofe in St. PaulV Church'Tard. 1707. THE PREFACE. READER, I Shall flop you but for a few Moments^ jujl to acquaint you with the occafion of nm- thig this 5 with what you are to expeB in it, and to begyour candiilnterpretation^ as to miy Errors or Fazdtsyou fjall difcovcr init, AU which appears to nie highly rea finable and . necejfary at the Entrance. As to the occafion of writings altho' that is leaft Material, it was frfi^ as anExercife of 7ny own Thoughts^ and for ?ny own SatisfaBwn and XJfe 5 for being in an hnployment that obliged me to hear other Peoples Opinions in Religionj to concern my f elf about them ^ and on jonie occafions to endeavoi'r to Confute them : Ifoiind 07ie infii- perable Barr to anything I could fay, andfure- ly one Jlrofig hold of Error, lying at the bot- tom of Mens Souls, that they were IrupireJ. Altho this Infpiration enabled them not to think better, to reafon beUef^andfome' times^ I am afraid, which is much'worfe, not A 2 to The Preface. toHwe better than other Men, Methought thersfoye fuck an Inspiration was infignifi- cant, unworthy of Go I, mid^ he fides ^ fntirful of innumerahle Errors^ the groiml of Mens rejeBing the clear eft and mo ft corwinchig Rea- pm and the very Authority of the Word of God'^ or at lea ft ^ that which abates very much of the force -and ConvrBmi^ which thefe jf^itJ^mries^^f found Reofon find Sacred Scri.- pture would have on M^ns Mhids. Would not one think that allfoher Chriftians/houldea- fily agr^'e as to the lawfnhieU ^^^d expedieni^ of a Form of Prater hiFnbhck Worfiip^ Th^t the Precept and Example of our Sdvmir f^o&Ul not recommend^ or at lea ft extreandy difpofe ~and'rec'07icth all Chrijlians to the nfe of it ? What is the mednmg of this^ that the Com- mand and Example of our Saviour have fa •■'tittle- prevalency^ but an iiniioarraJitable con- ceit of Splritualit}^ P^.!f(^3^Z ■^^^^ ^ ^^ ^^^^ World hiows to what an extravagant height d very ca7ifideriible Body of Men ^ have carried this prethice of the Spirit. . And what can he faid to Men that believe thernfelves It fpired ^ Reafon or Scripture canftgnifie little to fuch 'Mefio^&hilt under fuch aprepoffejion, Toit trnfft therefore attack the Principle^ and if you can ■prevail upon them to call this into Quefli on, t^exambie it,' or 'in the lea ft to' quit it, [find '■Ex^hninatidn is -the itvayto qifit it~] ^fterwa/ds ' ''R^kfon''a?id Sacred Scrip f me m'ay lio gOod'hi ^h^7n. This ocC'ifimdmeto'tOitfidey t-his'Prin- . ciple The P. HE FACE. ciple with as much Twpartialhy^ Clofenefs mi / Diligence as I was capaah of-^ ami that which was chiefly 'intended for my oitn SatisfaBion^ Accident hath very fnmh' cofifpire^ to piake Pul>lick : So yon have Vi-ry ?fntch of the oaa^- fionofthisTreat'ife.. This leads me to what areyou to expeSl irt is. The fir ft part contains the Grounds^ on whkh a Wife an I Senfihle Manfoould believe himfelf Infpired^ or S^/perjiatnrally aEfedoji^ dr dJreHed 5 aitd that in the various fi^^^ f>^ ways ofit^ in which Cod hath revealed him^ fsffto Men in. former Ages by Dreams out* wardly to the Senfes^ by Vifions, Infpiration^ ^c. In all ivhich^ it is my Aim to jhew that thofe Holy Men^ whom the Scripture prefents to iis^ as T)ivinely hifpired or Commifjion'd^ had the Jtioft iindoiihted Evidence of it^ did not barely fancy ^emf elves Infpired^ hiitcoiCd give theiitmoft r roofs to themf elves of it. And this ^meth ought was a point well worth confule- ratioiij hecaufe it is notorioufy knoivn in all Ages^ M^-n have been nnd/'r ftrong Dehtfions in tlmrefpeB efpecially^ tow believe a L3'e j and becatife \ome Men . will needs believe the?if elves Infplred^ as mtub as the Prophets or Apo files : ^my end is here to jhew them upon what Gromuh thefe Divine Perfons be- heved themfelve^ io be Infpired:^ and if they can produce' as s,^od Grounds touching their hifpiration^ as the Apoftles did of theirs, I am icntented they fouldfiil/ believe thcT^i- A 3 felves The P R F F A C 1^. f elves Tnfpired, I would Reverence their hi- fptrauojis ^ but if they cannot produce any fitch proofs or Grounds, as Infpired Men of all Ages have been capable of-^ it becomes them S^rioiifly and Confciemioufly to iniftnifl this Imaginatioji in then f elves, toftft it, and put it to the Tryal of a ca>',ful Exami7iation, To this Examination, I hope my jirft Fart 7nay a little contribute -^ in which I confef are fome things that I would not beftppofeJ co be Dog- matical in, which the Reader will perceive, I propofe only as probable ^ and if 7ny Conje- Eiures appear only fo to him, i have my end-^ dnd no Isfs if he Jhould Conjecture oiherzvife. Upon better Reafons. The Places I had no need to point out to him, he will find them as he reads, if he thinks it worth his pains to perufe the following Tapers, The fecond Par: cojitains the Grounds on which a Man fioidd believe another Perfon/w- fpired, or Divimly Commiffiond. And after foine particular Cafes piopoimded, in which Men may profefs the?nfelves Infpired, a?td an Exa?nination '-j^l^at will beftjjident Evidence to induce a Wife Man to admit them in thefe fever al Pretences 3 by the forefaid Rules,! en- .jdeavow to guefs at the Infpiration of the Si- .h'jXiiXit Oracles, the Oracles of later date a- Ttiong the Heathens, the infpiration of Socra- ' • tes, of the Quakers 3 and lajlly that Famous ■ '' Leader abroad, Mrs, Eourignon. How weH 1 have acquitted ?ryfelf in his Uiidertaking^ I am The Preface.* Imnno manner of. Judge, Inmjllfave that to the Judgment of others, '■: '^'' I amfenfible of my own defeBs^ and mufi believe^ to the Ingenious Reader^ many Errors mujl appear, fome of which mufi be imputed . to oversights in Printing, by reafon 1 could 7iot he Confulted in it, or CorreH the Vrefs 5 hut thefe are f mall, more and greater Errors that fiallbe difcovered,I?jmJl take to ?ny felf-^ and the Reader will eafdy judge to which of us they do belong. Only I wouU beg, if in the - ?fiain drift andfcope of the Dejtgn, Ifioidd be fo Happy as to he judged conclujive and ufefid, that lejfer Mtjiakes may he overlooked. lam likely, Ihiovo, to draw on ?nethefe- vereH Cenfures from the Quakers 5 ome of whofe Principles I have here mentioned, and tax\l of Ahfurdity andXJntruth. Their Rea^ fon I do not fo ?mtch fear, as their Jfiger^ which if they did confider, mu'sl appear to them extreamly undefervd. For I am not of their Principles, I believe them under da?ige- rous Mijlakes ^ andivhile I am of this Per- fuafion^ why jloould they he more angry with me for not being of their Opinion^ than I am with them that they are not of mine ^ Or why have ?iot I as fnuch right to Piibl/fi vy Opi^ nio?i, as the have to Publijb tloeirs s^ The Matter fe ems yet in fifpence who k in, the right J we all believe ourfelves in the right ^ and while I believe ?ry Opinmis triie,^! may be allow'' d to he zealous for them^ as well as A 4 ' they The Preface. they expeB to be allowed to be zealom for theirs. But what iflfhould be in the right .»-iinaia[mMB H E THE CONTENTS O F T H E FIRST Part. T HE IntroduBion. Pag. i. a. The Lives of many Quakers, n Confutation of their pretence to Divine Inffiration. Piig. 4 Of Mrs. Anthionette Bourlgnon, 6 "the true Idea of a Prophet or a Man extraordinarily and divinely infpird. 9- Tvpo things necejfary to Ins CharaSlcry Firft, That he mufl certainly kftorv hirnfelf infpitedy or divinely Commijjioned. Secondly, That he muji have means of giving to • thers, all \ational Proof and Satisfaciicn as to his In* fpiration or Divine iMifjion IC. IX. True Prophets or Ivfpired Men hdicvcd them' felves Infpirtd, or fent by Gody not Oli?idIy, mthout. any Proof or Evidence^ but upon the mojl Rational and convincing grounds, ^ 1» H^ether a Man be Infpired or notyI{eafon is the Judge^ the only Faculty that can dijiinguifh^ between Enthiijjajm and true and Divine Infpiration. 1 0, ly. An Oly'e^ion drawn from the Belief of common and illiterate Chrijiians, who firmly believe the I{cvelaii- ons of the Gofpel^ to the producing of which Belief or Ifaithi the Operations or Concurrence of the Spirit of a God The Contents. Gcdtf fup^ofed necejfary^ vs>hich Belief of theirs, feenis 7m founded upon Evidence of l{eafony or an Acquain- tance with the Arguments or Motives proper to induce Be- lief, p. "2.0 Vie Anjrver to this, %l The marks of DiJlinSlion ' hetxteen a Beliefs arifing from the meer Power or Prejudices of Education, and « Belief founded on Examination, and underjianding ef the proper Motives and Argument s., to induce Af- fent, ;■ i, The Faith that the Spirit of God concurs to beget in the Hearts of true Chrijiians, differs from the Faith that meer Prejudice and Education injiils : the one n built on Rational Grounds and Motives, the other is dejiitute of them, ix. i f Diver fe I{eafons to lUuflrate andfupport this. XJ If M not needful to a true Faith ^ fuch as the Spirit of God, hegets on the Minds of good^ altho* illiterate Chri- fiians, that it fhould he accompanied with fuch other Abilities, as to be able to Anfwer aU the OhjeBions, that Vf'^t and Sophiftry may raife againfl it, 24 Diver fe ways of Gods revealing himfelf to Men. I. Of outward ^eprefentations to the Senfes^ by a (enjtble audible Voice^ Pag. 19. This lyable to Error, A Man s hare thinkjng he hears a Voice, or a Call •within him, without other concurring Tefiimonies, a very precarious ground of a Mens believing himfelf Divinely fent, or Commijjtoned. go How much different from this, the way of Gcds /^f- vealing himfelf to the true Prophets was. ^x Always fomething Miraculous appear d to fuch as God . ^ruly Revealed himfelf to, that gave them abundant Sa- iisf action, as to the Truth of the {{evelation, 53 As ts fern irLthe^evelation (f God to lAo^%,and the Rtafons of Farther ObfervationSy as to Go(fs Mevealing himfelf :?« Moles. 59 x8 ■* ^^^^ The Contents. Sometimes a Power of A>f trades, conferred on fiich as God made any 1{evelattons of himfclf to. p. £p. Tet not /ilvpays fo, and the R^afons of it, neither is jt alvoays needful. 45. Obfervations from this, drawn from Authority of Scripture. Firft, That God doth not expeH from Men, a blind and Irrational Belief touchi^ig their bifpiration, or their Divine' AfiJJipn. ^^ -" 4,6 Secondly, Afperjion may truly receive a Divine I{cvS» iationy and yet not be Jo abfoltitely and throughly fktisfied '.ds to the Truth of it^ at the inflant of its being made, as afterwards. 48 Of J{evelations by Dreams. 5*1 Diverfe ConjeEturcs, how holy Men dijiinguifh thefe Di» vine t)reams from others. 1 . On what grounds the Heathen Philofhphers went, Oi to this dijlinHion^betweenDivine and Natural Dreams, ^1 2. H^hatfome Divines have imagind as to this. 57 I. That great and fanicl^ Fears accompanied Divine Dreams, which proved a Marl{^ of DifiinBion tofuch as re- ceived them, 57 The frecarioufnejs of this. 5^ 1. A repetition of the fame Dream hath been thought to Denote it to be Divine, ^<^, No true Criterion, ibid Some thifigs difcus d, that appear more probable. As I . Whether thefe Divine Dreams were not diflinguiflo d by the manner of the Imprejjion, that Angels^ or other fupernatural Caufes made on the imagination. 60, TVhat certainty can be drawn from hence. 6 1 1., XVijdt certainly can he deriv d from the things jig» nifyd in Dreams, or from the Nature of them. 68 To Dream things H^emote, or Foreign to the apprehenji" ons or Thoughts of Men, when awake, no Criterion of their being Divine or Supernatural. 69 3. Pf^ether Livelinefs, Order^ ^egulnrity cf Idea's in Dreams, The G aN T EK T s. Dreams, might tiof lead Men into a belief of their i^eitig Divine. This of all Hypothefcs the mofi probable* P- 7 1 4. Things anfcoering in FaB, according to the furpofes, cr Contents of thcfe Dreams^ what gave Men the highejl Troof of their being Divine. y^ Of Infpiration, or immediate a^ing of the Divine Spi" rit on the TJnderJlandifig. J J The bare imprcffion that ttManfeeh^ no certain and in- . fallible proof of Infpiration, unlefs fome other Sign or Mi' raculous Attefiation accompany it, 78. unlefs in fome Ca- fes, when the Matter or Contents of the Revelation k be- yond the Power of the Natural Faculties to attain tp. 8^ This confirmed from Scriptura 84* To this purpofe, fever al ObfervationsytouclMng the ^jeve- tations of God, made to Samuel. 8 5* That the Call of Ggd to Samuel, did not refembk the Voice, and Tone of Old Ely, -8 $ This Call ov Voice of God made to trite Prophets, had fometJmig fo peculiar in it, that no human Voice could »• mitate. 86. When God raifed up any Prophet to the Jews, the yyay of his ^fvealing himfelf to him was much 9 he fame. 9^ The fulflling of fome Events foretold, depending on free Agents, a ftronger Proof of Divine B^velation than Miracles, 97 1 . Becaufe of our ignorance, of the Power of Nature, md the aBivity of 'Natural Caufes, lot/' 2. Becaufe of our ignorance, cf the power of evil Spi" tits, hovp far they can interrupt, or alter the courfe cf Na- ture. 1 09. Of the C^fe betweertr. Moles tnid. the Magi^ cians* 10 1. It is Mntter of greater difficulty, -infallibly ittforefee andforetel what fo all fome to fafs, than to do things that appear miraculous, J 1 9 Evil Spirits incapable of this. i lo li^ich is the higher Proof of Divine R^evslation, either theratpvga Man from the Detd^ or foxctellivg cxaBlyfand in» The CONT E NTfe, infalUUy what xviH come to fafsy depen^iv^ oji free it*^ gmts* ' ' " p* t^8 Of the Contents of a I{eveldr!difll , . ^ 54 Miracles only prove theBeingthai xvorki them 'poiveifutt hut our Idea of God, K not only as of a Powerful Beings hilt (f:a hohffufi, good) pure^ merciful Being, nndconfequcnt" ly a J{ei>el/ttion^ that contradiBs thefe Attributes, canndt cowefrcm God. ^ ^ T A Demonflratiorif f hat oUr Natural Faculties didaPei- rightt touching thefe Jt tributes of the Deity, ^ 3 ^ N. B. No Revelation can be true that.cohiradiSlsyor» mer Revelations. 140 Hence the Qiiakers believe themfelves Tr^ired upon 710 Grounds of l{eafon or Scripture. I45^ TT^jen there ii a Competition betxpeen two Perfons pr6» f effing themfelves Inffird, and there he a plain neceffity to admit one of them Infpir d, hy what Rulcs^ v?e may certainly dijlinguijh the truly tnfpirdMan from the hnpoftor. 1 4.8 Tlje Recapitulation* ijl The Contents of the Second Part. OF the VoU'f of admitting Pretences to "Infpiratton, veithout any Examination, or Proof. i6^- The mi- fchievous confequences of this, in reJpeSl to Religion. 1 67 The Reafons of "Kicns' haffy admitting Pretences to Infpir at ion or Revelation, I '68 In -what refpeEl Rcnfon mufl he admitted ufeful and ne- ceffa>y in Matters of Rclrgicn," ' ' ' 1^1 In order to difiinguiJI: b:tn\ecn true and falfe. Pretences '0 hifpiiraiton, three things arc to heolfervd.'- 1 7/ t^ur 'Eminent Cafes Wre pydpcundb'd,^ 'ip^erciTi Men'^ay p'v^tcnd cxttaordlnar^ R^v.eUtitm,or a Divlne'^^ijfon'i^o ■ f ^ '. ^"p^'fifigthjire veereno^rictding Revelation, AnEn- luiryi •fphdfmuKri'e fujlcient Prot'f to' introduce dnct E' fiabm The C O N TENTS, fiahlifh it At firft^ In this Cafe the Terfons pretending to extraordinary B^velatlon orInfp{ratioT2fmuJl fpeak^ con- fmantly to the clear Dilates of Natural Light and Rea- fon ; and this is one xoay^ whereby Aden may Judge of the Iruth or Faljhood of the pretence: A detnonjlration cf the Truth, and certainty of Natural Light in fume things, teitching God and morality. p. i8l The l(eafons why me muft not admit any Mrf« as di' vinel} Infpird, vehofe Doctrines bear evident Con- tradition to Natural Light. 194 How far this will hold ; that Matters of "Revelation mufi he agreeable to Natural J{eafon. zp^ a. Qualifications abfolutely needful to any one frofejjing himfelf fupernaturally hffired , or Commiffio^ wdy are a good and holy Life, and the Grounds of our expetling tlm, in Divine ayid Heavenly Meffen- gers, XI 5* g. Miracles are abfolutely needful to fupport the pretence at firft of a Divine ^^velaticn, what the World may juftly demand of any one, ajfumirg the CharaBer of a Divine Ambajfadar* iz I Some Inferences drawn from the Do^rine, more efpe- daily in regard to the Heathens. 2x4 The fecond eminent Cafe, as fuppofmg a former I{evela- tion an Examination, what will be fufficient Proof to gain Men s AJfent touching a farther I{evelation. 2,51 The Truth of this former B^velation muft be fup- pos'dhy the 7iew Prophet, and he muft fpeak^Confonantly to it, and why, Z^Z If he wrought Miracles, he is not to be regarded, if he palpably contradicted a former B^velation, and the Grounds of this* ibid, Bejides an agreement to the former Revelation, .Mi- racles are neceffary^ to EJiabli/h tins new and farther H^velation. 2,37 Tlje third Cafe, fuppofe a Perfon pretended himfelf di- inely Commijftoned, to denounce Evils ;;^a^\any State or The Contents. ^Jr Kingdom, what muid he fufficient ^ofupfonfuch a Pretence. P- '^'4* MirAcUi are neceffarj^ faving in feme pArticuUr '^'^CafeSf Ai, -aS Fii'ft, iVhere that Prophet pretends to declare ».3- {^"^ingi hut vphat preceeding Prophets h^ve before de~ reared. ibid. Secondly, fi^here the Perfon is before knovon as n Prophet, there "Miracles are not abfolutely neceffaf),, to Authori:(e PrediHions or Denuntiationso Thirdly, Tf1>ere the "Prophet is determinate^ and cx- l^^refs in his PrediQions as to Evils, as coming to fafs '■' xvithin a fhort fpate of Time, there Miracles feem not ' Jo necejjary^ if he appear a Verfon of difcretian and Sobriety, &c. and of the Dentintiation of joti^h to the Ninivites. ^$l And the grounds on vfJjich they received him as a Pro- fhet. 1^4 4thly. The Prophet Jlands evidently convi^ed as an Jjnfojlor, where the People reje^ed him andhis FrediRi' ons, and yet his PrediSlions are not fulfilled, becaufe no- thing can befuppos d to prevent the coming to pafs of the PrediHions or Denunciations of a true Prophet, hut Re- pentance in any People. x^<^ Tlxe 4 C^f^i f^ffcf^ '^'^ PretefiJicTss of a Man to he fent from God, in order to clear the Senfe of former ^e- velation,thro thePre/udices and Lujis of Men,much obf&w red or mifunderftood, what is required^to cur receiving fuch a Man under the Char ad er he ajfvmes, z6o. ^nd of ordinary and extraordinary Infpiration, or the Infpi- ration of the Apojiles and common Chriflians 268 By thefe Rules how to pafs a Judgment on divers that have pretended to Infpiration or Revelation. 272 And jirfl of the Infpiraticn of the Sibyls, and (f M. Du Pin'j Arguments agaitifi their Infpiration. There feems not fuch tvident Ground of condemving the Fathers for quoting thofe Verfes againji the Heathcxs. 275 zdi/ The Contents. idly. Of the Infpirat-ton of the Heathen Oracles of latter Date. ., PVhy conceived by fome no more than the nieer Craft and Subtil ty of Priefts p. a^j That fomething fupernatural a^ed them^ and A Vindi' cation of the Fathers in this general Suj)^oJjtion that tbey xvent on againfi the Heathens. 294 ^dly. Of the Infpirntion of Socrates, particularly as to his Pretence of a Dxmon, or Familiar, that accom' panted him. 31.0. Of the feature of this Dxmon or Voice, that he fretended to hear i tha\ it xoas Something more than his own natural Vnderjlanding. 300, 301. &C. feveralmofi admirable DoSlrines in H^gard to Cody and Morality that Socrates was the Author Is there any fore Calamity that opprefTes you ? B. My dear Friend, I cannot but take this kindly, becaufe I know it proceeds from true AiFedion and Friendfhip ^ yet had much rather you would omit this fearch at prefent, and leave me to my own Thoughts and Re- tirement. A. Look you, this I cannot do 5 you fhall not fhake me off, unlefs you acquaint me with the Caufe of this Drooping and Me- lancholy. B, The truth is, I am odly perplex'd and bewildred, but the Caufe I fear will appear weak and idle to you, but to me it is far 0- therwife. J, Pray proceed diredly, without Apo- logy. B, Depending upow your Council and Af- iiflance, and that long Intimacy that hath been between \is, I will freely open to you my prefent difficulties. You know I have always profefled my felf a Member of the Church of Enekncf^ ^.You Part L (?/i Inspiration. 3 A, You have, and believe me I thi]:ik you have done extreamly well in it. In my judgment there is no Church you can be more fafely in , that holds the Dodrines of our Saviour more purely and uncorriiptly. B, Why this was my firm Belief, till of Jat^ - no Son jhe had thought more worthily of her Dodrines, of her Difcipline, and Di- vines, than my felf ; But alas, what De- Jufion ! A, How is this ! B. I was luird in a foft repofe. The Devil thro' our own Lufts, and the Tyranny of E- ducation, flrangely deceives us. A, This is unaccountable. Pleafe to let me hear your Charge. Good Sir, What monftrous Errors have you lately difcover'd in this Church ? B. As to the Dodrines you mention, they are the fartheft imaginable from the Purity and Simplicity of the Gofpel - and as to the Divines, there is nothing of the Spirit of Chriftianity amongft them. My Friend, we are all fallen into Antichriftianifm. A, This would be a deplorable Cafe in- deed, would in truth render me as Melan- choly as your felf, could I fanlie any fuch thing. But before I put you upon the Proof of this heavy Accufation, or trouble my felf to confute you 5 Pleafe to inform me from whence you derive thefe marvelous Difco- veries. B C5 JS.IteU 4 ^« Ess A Y Parti. i?. I tell you, from a Fountain pure and uncorrirpt, the Spirit of Godo A. What ! You do not fanfie your felf infpired ? B, That I dare not fay of my felf, that thefe Truths were immediately reveal'd to me 3 a certain Author contains them, that I am pofitive was Infpired. J. Now that I much queilion. I have read many of thofe Authors that have pre- tended to Infpiration, and I profefs lincerely to you, upon the mofl: Candid and Imparti- al Confideration, there feem*d to me, many things that favour 'd of much Weaknefs and Melancholy, high Pride, and Self-con- ceit, but not the leaft of Divine Infpiration. B, You mean the Qiiakers, I fuppofe, and I agree with you as to them. God forbid 1 fhould arrive to that degree of Infatuation, as to father many of their Fooleries on the Di- vine Spirit. If there were nothing elfe, yet methinks, the Lives of thefe Men are gene- rally fo far v^'ide of the Mark that thofe truly Infpired Perfons, our Saviour and his Apoflles ha^'e fet us, that this is a clear Con- futation of the Pretence of being Aded and Go\'ern'd by a Di\'ine and Infallible Spirit. I •would not Condemn all, more efpecially the common and illiterate fort ^ but among the Leaders of their Party, their Speakers, who more efpecially pretend to Infpiration .-Where is there any thing like that Heavenly-minded- nefs, Part I. Ort I N S P I R A T 1 O N. 5 nefs, that generous Contempt of the WorLl that the Gofpel ccminands, and that fo clearly appeared in the iirfl Pnblifhers of our Reli- gion? I own outwardly they make great Slews of Mortification, and Self-denyal ^ and to fee one of them approach at difiance, the Garb and outward Mein would cozen one ; one would oftentimes think Famin or Mor- tification it felf approach'd ^ but follow *em home to their Houfes, and Gardens, and Ta- bles, you would fee a marvelous Change , all things full of Splendor and Delicacy,favour- ing of high Feeding and Volupmoufnefs , or at leaft do moft clearly befpeak the Men, not fo indifferent, fo perfed Strangers to the Pleafures of Senfe, where fo much Pains, andCoft and Art areufed to recommend them. To omit their fwelling Pride and Paflion, and perfed Difdain of their Betters, the Ma- giftrates, QPerfons, the Apoflles reverenc'd as being appointed by God to ufeful ends, and foeha\'ed themfelves fubmillively to] when callM upon by them, to anfwerfor Publick Difturbances, which they raife under no lefs pretence^ than the Authority of the Great Seal of Heaven, of which I have feeii nota- ble and moft audacious Inftances. A Man (hall need no other Proof againft this Pre- tence of Infpiration, than to fee them in o-' ther Paflions. Is there any People under the Sun more grafping and eager for the World, more deeply inuners'd in Trade, more fly B 3 and 6 ^/2 E s s A Y Part 11 and cunning, and expert in it, more inde- fatigably plying , and driving Biifinefs about ? Can this be without great and deep Engagements of the Heart, as well as of the Hands to it } If this be inconfiftent with, a truly Chriftian Life, as both Experience and Revelation teach us, much more with being a true Prophet. For furely it muft be a mar^ velous Miflake in thefe Men, to think that a few hours groaning together, and fighing one upon another on SnncUys^ when their Heads fwarm all the Week with Worldly Cares and Projeds, will fit them for Divine Illuminations. A. I am glad to hear you Reafon thus clofe- ly, and retain fo found apprehenfions of In- fpiration. To fpeak freely, I much doubted at iirft, whether feme great difcompofure of Mind had not feiz'd you, and render'd you incapable of all Rational Difcouife But feeing with fo good Reafon you reject the Pretences of thefe Men, let me hear on whom it is you fo confidently rely, and think will better endure the Tefl > ^. , ^ B, Have you never lighted jdn the Books pf Mrs. Anthionette Bourignon ^ A. Is it fhe that hath rais'd all this Per- plexity in you, and brought you out of love with your old Church and Commu- pion ? B, Have you ever read her Writings .> }f npt, pray read therq, and then let me know your Sentiments. ~ A. I Part I. ow In s p I R iv T I o N. 7 A. I have only read her Letters, Trail - flated into our own Tongue, and that truly was enough for me. B, I know not what you read in them ^ but I am fure marvelous was the Light they gave me. Never did I read any thmg like them. Good Sir, tell me truely and fincere- Jy, do her Writings favour of Enthufiafm ? Docs flie fpeak like the Qriakers > Is there not fomething commanding, irrefiftible in them, that penetrates your very Soul ? A, Look you, if thefe Letters were entire- ly her own, they fhew her a Woman of a very uncommon Fancy and Spirit 5 her Ex- preffions and Conceptions are for the moft part lively ^ her Reafoning pertinent and co- herent 5 and of all the late pretenders to In- fpiration, (he is the only Author I could ever purfue with any fort of Attention orPleafure^ and yet for all that, do I not believe her to have been Divinely Infpired. B. How admirably and piercingly Ihe dif- courfes of the love of God, and many other Chriftian Virtues! A, Sir, I allow.it ^ yet may flie be a De- ceiver. In virtue of thefe Talents you right- ly obferve in her, fhe impofed on feme Per- fons of Eminent Charader and Station in the the 'R.oman Church, raifed her felf Follow- ers at many Places ^ and was not withetit ber Admirers in our own Kingdom . : • . .- B 4 ^-1 8 An Essay Part I. B. I guefs of whom you mean. Well, if not Infpired, yet you feem to reckon her a very dangerous Perfon. A. To the unwary. But flie feems to threaten little danger or hurt to the truly Pi- ous, Thinking and Confiderate Chriftians. They muft foon difcover her, many things muft foon flartle them. B. Fray what ^ I fee nothing > A, Firft, She gives no Solid nor Rational Proof of her Infpiration : She pretends to the higheft Infpiration, to a greater and more extraordinary Infpiration than the Prophets cr Apoftles ^ and which is very furprifing, fhe produces no fort of Proof at all, that I can fee, of fo high a Pretence. B. I fee differently from you. But if you ple^fe, let us examin this matter throughly, for it appears to me a point of great Moment 5 pn one fide, I fhould dread to rejed: a true Prophet 5 on the other fide to be impofed on, to take a meer Deceiver for a Divine and in- fallible Mefienger, would be no lefs mif? chievous. A. You fay well. Jp, Let me then firft ask 5 Do you not ad- mit the fuppofition, that God may infpire a Perfon to the degree fhe affirms of her felf ^ and before the end of the World , may we not reafonably expedt a Perfon of her extra- ordinary Gifts and Qualifications, to revive Chriflianity > A, God Part I. o«Inspiration. 9 A. God may douhtlefs infpire a Perfon, with greater meafure of his Spirit, than ever he did any of his Apoftles 5 but whether he will do it, is the point in queflion > And I pray you, how can you refoive this, but by the Scriptures ? And find you in the New ^Teftament, any mention made of a Prophet o come, greater than the Apoftles, en- dow'd with a larger meafure of his Spirit than they > You find, indeed, Predictions of many falfe Prophets, but feldom, I think, of true ones. But to proceed clearly on a Qtie- flion of this Moment, Pray what call y^ou a true Prophet > B, A Perfon extraordinarily enlightened with the Divine Spirit, that has Revelations made to him from God, of certain Truths and Dodrines, which he is to deliver to the World. A. I perceive then, you imagin the Light or Lifpiration , that accompanies a true Prophet, or Infpirc:d Man, to be greater and more extraordinary, than what is necef- fary to beget Faith in Men, or any other Chriflian Graces, which are likewife owing to the Holy Spirit. J5. O, no doubt of it ! There is a diffe- rence between a good Chriftian and a true Pro- phet 3 a Man may be a good Chriftian and yet no true Prophet, or in our fenfe infpired 5 and on the other fide, the Scripture gives ve- j-y broad hmts, that a Man may be a Pro- • phet. lo ^n Es s A Y Part I. phet, or truly infpired on fonie certain oc- caiions, and yet no good Chriftian. J, What think you. Is it not as certain, that a true Prophet, or the Perfon infpired by God, with Truths or Dodrines to dehver to the World, fome way or other, muft be pofitive, that thefe Truths or Dodlrines came from God, were didlated by his Spirit } And likewife, if thefe Dodrines are to be deli- ver 'd to, and believed by others as Divine, muft he not have the means too, of giving all rational Proof and Satisfadion to others, that they arc Divine, and truly came from God? B. Why verily, I cannot altogether deny this 5 if'tiie firft be not granted, a Man may be infpired, or a true Prophet, and- he him- felf not know it, which truly is very odd. If the fecond be not granted, a Man may be infpired, or a true Prophet, and no body elfe know it ^ which again feems to me altogether as odd a thing. J. Good : Take it the other way alfo, and it will be altogether as odd and mifchievous. If a Man, when infpired, has no certain Af- furances, and Demonftrations of it, within himfelf, fo that he cannot certainly diftin- guifli it, from the meer Workings of his own. Fancy or Judgment, from what arifes from Education, or Evil and Diabolical Suggefti- ons, a Man may think himfelf infpired, when he is not. And what Cheat or Delufion can be greater? Parti. 0/2 Inspiration, ii greater ? Can have worfe and more raifchie- vousConfequences? And again, if we fuppofe a Man truely Infpired by the Divine Spirit, and not endow'd with Means of demonltra- ting this to others, the World may believe a Man Divinely infpired, when really there is no fuch matter , oecaufe this implies, That Men are to believe the bear pretence of In- fpiration, without any Proof of it. And what a mifchievous thing again would this be? B, I thank you for the Light you give me ^ all would be a meer Jefl, to no manner of end nor purpofe, moft unworthy of God, I am therefore intirely fatisfied in the Foun* dation you lay : vrz. That any Man truly and Divinely infpired, mull know it of him- felf, and mufi: be endowed likewife with means of giving Rational and Solid Proof of it to others. A, We have therefore thefe two QiieriiT ons under deliberation. Firfl, What would be a fufEcient Proof, or gi\e a Man entire fatisfadion, as to his own Infpiration 5 and. Secondly, What would be a found and fuffi- cient Proof to others, of a Man's Infpiration, B. The more I think of this, the more ner ceflary it feems to me, that there fhould be fome indifputable Tefts or Marks that may clear up the Truth of a Man's Infpiration to himfelf 5 otherwife a Man may be fent on a Fool's, or, for ought I know, the Devil's Er- rand. A. The 12 -4/1 Ess AY Part I. X THe firft of thefe will be a curious and nice Subjed, and require our greateft Caution. B. Now in my Opinion, for a Man to know, or to be convinced of the Truth of his Infpiration, (hould be no fuch hard and diffi- cul t matter. If our wife Creator hath fo cpn - triv'd it, that we are fenfible, have the moft certain AlTurances, that we converfe together, when one of our own kind fpeaks to us, [which is a fort of Revelation of his Mind to us] if here we can evidently diftinguifliwhat, and whence the Voice is ^ it fhould feeiri to me abfurd, if the fame Wife Creator can- not render us fenfible of his own Vbice^ make his Creatures hear it when he pleafes, and diftinguifh it from allothers. A, True : Diverfe are the ways whereby the Almighty can make himfelf known to his Creatures 5 not only by external Voices, and Appearances to the Senfes, and the Imagina- tion, but by immediately affeftingthe Mind, which latter we more especially term In/pi- ation, B. And which of thefe ways foever the Almighty takes, whether by External Voices or Appearances to the Senfe or Imagination, as of old, to the Holy Men in Dreams 5 or by immediately ading on, or enlightning the Underftanding : In all thefe ways God be- fure evidently diftinguifhes himfelf from all things befides. Divine Impreflions may be more Parti. owInspirat ION. 15 more evidently diftinguifhable from all o- thers, than Sounds are from Colours. A. Be fure the Prophet dillinguifhes them evidently, how otherwife could he fo bold- ly and peremptorily declare. Thus faith the Lord^ with as much aiTurance and certainty, as one Man can be pofitive, as to the Com- mands, Words and Expreflions of another. B. I have often obferv'd the fame in the NewTeflament 5 whetherGod reveals himfelf to the Apoftles by Dreams, whether by Vi- fions, whether immediately by his Spirit j in all thefe Cafes the Apoftles very readily, without theleaft fcruple, acknowledge thefe admonitions to be Divine, which fhews them to be of fo peculiar a Nature, that a true Prophet eafily diftinguifties them, and can hardly take any thing elfe for them. Thus St. ?aul faw a Vifion in the Night, There flood a Man of Macedonia, and prayed hm^ come over mto Macedonia ^w^^^^z/i. After this the Apoflle, without any Hefitation, endeavoured to go into Macedonia^ affuredly gatherings the Lord had call d them to preach the Gofpel in Macedonia. In the fame Chap- ter you read they were forbidden by the Holy Ghoft, to preach the word in Alia. 4nd again they a (fayed to go into Bythinia, but the Spirit fuffered them not. In that Vifion of St. Peter, touching the Admiflion of the Gentiles into Privileges and Benefits of the Gofpel, the Spirit fpake unto him, Behold three 14 An Essay Part h three ^It^n feek thee, Arife therefore^ get thee down^ and go with thefn, dotiht- ing nothings for I have fent them. From 3II which, and many more Inilances, 'tis very clear, that when the Spirit fpake to to them,it was the mofl diftinguifhable thing imaginable 5 and they could be under no pof- fibiiity of mi flaking it, or taking their own Thoughts, or Fancies, or Dreams, or the Voices, or Tricks of others for it. A, You very rightly Remark. B, We being fo well agreed in this point, if you pleafe, let us proceed to the other Head of our Difcourfe. A. Not fo faft, I pray you 3 inftead of end- ing, we have hardly yet begun it ^ innume- rable difficulties methinks attend us. B, What are they ^ for my part I difcern none > ^.Firfl, Seeing the certainty of a true Pro- phet's Infpiration arifes from a peculiar Im- prefiion or Motion made upon the Mind 5 how can we that never felt that Motion or Impreflion explain it > B. I think, indeed, we muft let that a- lone 5 'tis Arrogance to undertake it. A, Then we were as good let it all alone ^ we do nothing at all, if we cannot do fome- thing here : For are we not endeavouring to free Men from the abfurd and extravagant Conceits of their being infpired > And here to tell them, Infpiration is a peculiar and ex- traordinary Part I. on Inspiration. 15 traordinary Motion or Impreflion, made up- on the Imagination, Judgment, or any other Faculty of the Mind 5 What does this avail, or how can it prove a Tell of true and falfe Infpiration, unlefs you can inform them far- ther in the nature of this Motion or Impref- lion, or in fome other things that neceifari- ly attend this extraordinary Infpiration, and denote it to be Divine? B. This is all I know or believe. When God truly infpires a Man, or reveals himfelf to him, he works in the Mind a certain and indubitable belief of it ^ and that fo ftrong, that all the World cannot perfwade or iliake him out-of it. A. In my Judgment now there is fome- thing more required, and I believe hath ge- nerally accompanied this Divine and extra- ordinary Infpiration or Revelation. B. I do not apprehend you. A, How ! Among all thofe Pretenders to Infpiration think you not that fome of them really believ'd themfelves Infpired > Were they all Cheats? profefs'd themfelves that which they did not believe themfelves to be ? B. That would be an uncharitable thought. I believe fome of them were poor deluded People, and utterly deceived in the Imagina- tion of their being Infpired by God. A, They feem'd to believe it as firmly, and flood in it as obfl:inately,as any true Pro- phet ever believ'd it of himfelf. 1' B.I i6 -^n E ss AY Part I; B, I grant you, nothing would pcrfwade them to the contrary. J, If therefore we have done well in reje- ^ing the Infpirations of thefe Men, they fhould not have believed themfelves infpi- red, no more than we believed it of them 5 and confequently a bare belief, altho' never fo firm and obftinate, in any Man, that he is infpired, is not, nor ought not to be a cer- tain Proof to him, that he is Divinely in- fpired. So that hence it follows, when God does really infpire a Man, or any other ways make a Revelation of his Will to him, fome- thing more is required to the Prophet's be- lief and fatisfadion as to this, than God Al- mighty's working a blind and obftinate Be- lief in him that he is infpired. B, You mean, I fuppofe, fomething at- tends this Infpiration, that will bear the Teft of the Prophet s Reafon, fo that when he refleds on it, and diligently confiders it, it will give him entire fatisfadion. j4. No doubt, other wife it is a meer Fancy, meer Obftinacy or Pride in any Man : For if Men have been pofitive, as to their own In- fpiration, when really there has been no fuch thing, l^as many have been thus deluded] the true Prophet's Infpiration muft be better grounded, he muft have reafon to believe himfelf infpired, which the deluded Perfon wants 5 otherwise, as far as I can perceive, there is no poflibility of diftinguifhing Di- vine Part I. 0/2 1 N s p I R A T I o N. 17 vine Infpiration, from nieer Error and De- liifion. B, Yes : Here the True Prophet, or in- fpired Man, feels what the deluded Man does not. A. But what the True Prophet feels, the deluded Perfon knows not 5 onely fomt thing he feels, that makes him as pofitive of his Infpiration, as the true Prophet is of his 5 and he doubts not, but that he feels the felf fame thing within himfelf that the true Prophet feels. B. Right ! That is his Miftake, he judges wrongly. A. That is, he could rationally infer no fuch thing from what he feels 5 and another Man, more Mafter of his Reafon and Judg- ment, would have infer'd no fuch thing from his inward Perception. So that this Delufion, as to a Man's Infpiration, evident- ly arifes from adefed of his Reafon and Judg- ment. The Caufes of this may be many, but generally fome Vice 5 becaufe to this the Scripture imputes delulionsof this kind; for ought I know. Pride and Self-conceit may have no fmall influence, but more im- mediately a diforder'd Imagination and Fan- cy, that interrupts the Operations of the Mind. B, Truly, I have often obferv'd. That Perfons pretending to Infpiration, have ap- pcar'd very poor Reafoners, Men ftrangely C void i8 An Essay Parti. \ioid of Judgment. But, I pray, think you then this no improper Qiieflion, for a JVian truely infpired, to propofe to himfelf, Why he thinks himfelf infpired > A, How can it be improper ^ if a Man is not to believe other things without fufficient Grounds or Reafon ^ why fhould he belie\'e himfelf infpir'd without it > For a Man to be fenfible of his Own Infpiration, he muft attend,to relied on what pafles within himfelf, tbdifcover of what Nature the impreflion is, that he feels 5^ and this is an ad of the Rea- fon or Judgment. I doubt not what palTes within a true Prophet, is many times fo very Powerful, that it may carry its own E\'idence ^long with it, and intirely fatisfy the Judg- ment of the Perfons thus affeded. But then I think this inwardSenfe has not commonlybeen all that God has vouchfafed to true Prc^hets, as a proof of the Truth of their Infpiration. But of this hereafter. But under a delafion, the Reafon or Judgment is little exercifed, no appeal is made to it 5 \\'hy elfe is it call'd a delufion ? For what is deluded but the Rea- fon of Man ? And this fometimes for want of ability, as in diftemper'd Imaginations ^ and confecjuently fuch a Man believes him- felf infpired groundlefsly, without fufficient reafon : He either did not ufe his Reafon, cr could not, to difco^'er the Cheat. And yet all the World caimot put him out of the fancy that lie is infpired, no more than you can Parti, on Inspiration. 19 tan difpofiefs ?>nother of his Conceits that he is a King or a Glafs- Bottle. Beware there- fore, my Friend, of difrobing a true Prophet of his Reafon, or making Infpiration fucha thmg ihqt the Reafon of Man muft not judge of. Reafon judges between Frenzy, Melan- choly, and true Infpiration 5 and a true Pro- phet s Infpiration mult endure the Teft of this Faculty, better than Melancholy, Mad- nefs 5 or elfe there will be little or nodiitin- dion between them. B. The Truth of it is, take away Reafon, and Man is a meer Beaif. J. And you will i:ot, I hope, have Infpi- ration make him thus ; If God fpeaks to a Man, why fhould he not fpeak to his Reafon, why fhould not that hear him fpeak, as well as any other Faculty ? I tell you, the only Faculty that can hear the Voice of God, or render us capable of Infpiration. B, The truth is, I cannot eafily refift the Force of your Arguments, "beither on the other fide difengage my felf from a Principle that haiji been tix'd in rne from my Youth. A. Pray what is that ? . B, Why look ye 5 I have always been taught, 1 hat in thefe matters of Infpiration, Reafon is not fo much to meddle, as you make it. Thus in leifer degrees of Infpira- tion ^ [^for you apprehend, I perceive, the Operations of the Spirit, needful to work in Men Faith, and other Chriftian Graces] C 3 there ao -^« E s s A Y Part I. there doth not attend it, neither is required to it, this Light and evidence of Reafon 3 for then it would feem to me to follow, that he that moil firmly believes theTruths of the Gofpel, ihall be able to produce better Rea- fons for them, than another that believes with lefs certainty 5 yet who doth not fee the contrary to this true in Experience, that an ignorant Chriflian, that is able to fhevv very little reafon for what he believes, fliall yet believe the Truths of Religion more iirmly than a Learned Dodor, that is able to difplay with a marvelous Beauty andftrength of Reafon, the Grounds and Foundations of the Chriftian Faith > Thus under the Per- fecutions of the Roinan Church, how fteady and invincible hath the Faith of many of the Proteflants appear 'd, even, you fee, to the fuffering of Martyrdom. And yet it is clear to me, this Faith was not always attended with that Light of Reafon you fuppofe : For they often, outofa Senfe of their Weaknefs and Unskilfulnefs, would fliun Difputations with the Roffiifh Dodors, as to the points of Contro\'errie between them. Arid what fiiall we fay here? Either this was not ' a true Faith wrought in them by the Spirit of God, or elfe, [which is certainly more rea- fonable] that the Spirit of God in working Faith in Men, doth not always overfpread the Underllanding, with fuch a Light, as to enable it to produce to one s felf, or others, in Parti, on Inspiration. ii in a clear and convincing way, the Grounds and Foundations of it. A. I (hall briefly endeavour to free you from ^this difficulty 5 and in Order to it, I will fuppofe,that fome Men have been as ob- ftinate in the belief and defence of Errors, as others have of the moft important Truths. B, Every day furnilhes us with Examples of this kind. In the Rofnan^ or even the Mahometafi Religion, J doubt not but many believe firmly the Dodrines and Revelations of Mahomet, A, Andbecaufe thefe are great and deftru- dive Errors, you do not conceive the Spirit of God any ways concurs towards the pro- ducing in Men, fuch an AlTent or Faith ! B* The Spirit of God produce in the Minds of Men, an Aflent to fuch grofs Errors > By no means ! A, What is it tlien that produces it, but Education > B, True. A. There is therefore Obftinacy, Self-con- ceit, a blind and irrational Belief that arifes from the Prejudices of Education 5 and there is a Belief that arifes from Examination of the Reafons that are apt to convince or gain a Man's AiTent to any Truth or Opinion. And I know no better Diftindlion or Teft between thefe, than this 5 If a Man upon be- ing ask'd by another, or diligently weighing the thing by himfelf, can adign no Reafon C 3 for 1% ; An Essay Part I. for his AfTent toanyDodrine^ if he only feels within himfelf a fti-oniz inclination to be- lieve ^ this weight upon him is net the Pow- er of Reafon, but the meer Power, and By- afs of Education or Prejudice ^ and in this Cafe he is not fo properh convinc'd, or con- verted to any Opinion, as he is mifled or held fail in Error. £. Right. A. Think you then, when God Almigh- ty works on the Mind a firm Alfent to the Chriftian Religion, that this Faith is ac-* companied with no underftandiiig of the proper Motives and Arguments to produce ' Belief? That it is like the Obftinacy th;^.t E- ducation introduces upon the Mind of a Mahometan, touching the Truth of his Re- ligion 5 fo that the true Chviftiaii fhall have no more to fay for his Faith, than the ALz- ho7netan has for his } or in other words, Can you imagine, that that Belief which the Spirit of God works, to be as blind and ir- rational as that, that meer Education forms? B, Truly 1 think not. For then little or no Advantage could be made appear to hs on the fide of Chv'tlianity ^ both Chrillian and Manometatv firmly believes, but the Queftion is, Which of theih believes on the bell: Grounds, Or can (hew the bell Reafoiis for his Belief? ;: i^. We muft iikeivJjTe conceive it much more agtee.-^bie t(5 the Kitture of a Rational . -i Creature, Parti. 0/2 Inspiration, aj Creature, for the Spirit to ad on him by Reafoiis and Confiderations, than without them. Education determines the Aflent with- out Reafon, the Spirit of God b}[ proper Mo- tives, Arguments or Reafons 5 if the Spirit of God acts not in ths^ Vertue of thefe, what Ad\'antage has a Wife Reafonable Revelatipn or Religion, before an irrational and ajbfurd one ? Or why is the Chrifiian Religion i^ contrivM and fet off by the Divine Wifd(?/n, as to appear highly Credible and Reafoiiable to Men that impartially confider it > What figniiie Examination of any Religion, if it be not to let Men into the Reafonablenefs of it, if this be not iuppofed to gam their Af-- fent > Neither can I fee without this, to wjiat purpofe, tlie Apoflles Preaching, or any other Mens fince, can (ignify ; For if the Faith, that the Spirit of God produces, be not accompanied, or more properly buiir, upon the Moti\xs and Confiderations that can be urgd for it, what avails it? or jhow is it to the purpofe of Converfiqnto lay thefe things before Mens Minds ? When the. A- poftles went about perfwading Men evei'y where to the Chriftian F^ith 5 it muft be furely in the Vertue of proper Confiderations and Arguments to perfwade and convince 5 which had been iieedlefs and ridiculous, if the Spirit of God had not made ufe of them to convince Men. Without thefe, it is down- right Violence and Force, no. Perfwafion nor C 4 Con- 24- An Ess AY Part I. Convidion. And I doubt not, this is the great work of the Spirit, to hold the Mind attentive, and give it clearer Views of the Reafons and Proofs of the Chriftian Faith, than Naturally, and without this Afli fiance, it could have had. Sc that to conclude, as it is e^. ery way odd and prepoflerous to ima- gine the Spirit of God to work Faith m the Minds of Men, without their knowing any thing why they believe 5 fo it is no lefsldle to fuppofe, in this extraordinary Infpiration, that God (hould work on true Prophets, an obftinate Belief of their being pollefsM of it, without affording fome Evidence or Token, that may yield Rational Satisfadion of it, to them that have it. B. Although I like your Reafoning on this Head, yet flill my Objection remains in Force, and I cannot avoid demandmg of you, what the Faith of the Common and Illiterate fort is, who believe firmly, and yet touch- ing the Reafons of their Faith or Hope, fhall give you but a very poor and lame Account > J. We too often fee what this Faith of the Common and IJ literate fort is, a dead una- dive Faith that produces no Fruits, hss no influence upon the Heart, Life, nor Practice 3 and without Uncharitablenefs, I prefume, we may fuppofe the Spirit of God' to have con- cur'd littk towards this. Secondly, If you mean of fome ferious and good Chriflians, that proofs to believe -firmly the Truths of the Parti. 0/2 Inspiration. 25 the Gofpel, and are afted powerfully in the Vertiie of this Belief, that Order their Thoughts, and Words, and Adions, and live according to it. Fir ft, I fay. The number of thefe Men are very few in coinparifon : And, Secondly, upon intimate Acquaintance and Converfation w^ith them, you will not find them fo great Idiots as you fuppofe. It is true, they may be deftitute of many Ta- lents, that may recommend them to the good Opinion of the World 5 they may not have thefe notable Gifts of Speaking, and Difpu- ting, nor delight in Contention, in expofing their Parts and Wifdom, *as others may 5 true Humility and Modefty, and Diftruft of their own Under ftandings, may fecure them from this, which is rather the effed: of Pride, and Vanity of Temper, than of true Vertue or Knowledge : Neither do I fuppofe that the Spirit of God teaches fuch Men Logick, Rhetorick, or other Arts or Sciences, or to deliver themfelves ftridly Methodical, according to the Terms and Language of the Schools 5 and under a Senfe of thefe Defers, it may be very prudent and commendable in fuch Men to wave Difputa- tions in Matters, where they are wholly ig- norant 5 and wherein they wdll be moft ine- vitably involved, if they engage ^ and where- by both they and their Caufe willbe moft in- fallibly Judg'd and Condemn d. How foon and eafily, may fuch a Man as Don Sco- tm 26 ^« Es s AY Part L tus baffle a Common Chriftian, in the plain - eft and cleareft Arguments for the Truths of his Religion? And not only doth this hold in Matters :of Religion, but eveai the mofl: common and knownTruths. But hence will it not follow, thnt fuch Men may not have very clear and diflind Views of fome Arguments for the Chriftian Faith, although they may not be enabled to Chicane endlelly, or at o- ther times d'li^'i^l the dull, that Sophiftry and fubtihy of Wit may raife, which more tends to puzzle and blind the Eyes of fuch as ufe it, than of their Adverfaries. For I take it of- tentimes, that this fubtil and difputatious Humour, more darkens Mens own fight, than that of others 3 and the Objedions and Con- ceits it ftarts, are fo many Mows, according to our Saviour s Expreflion, that hinder their clear difcernment of Objeds 5 and theyfeeni in the Cafe of Men that look thro' a Cloudy Medium, whofe fight is much baffled or in- tirely Joft, e re it reach the Mark, or at leaft it darts not to it, and recei\^es fo clear a view, as others of a more fiigle fight , that look in a dired Line, and encounter not fo many things by the way. Experience hath abun- dantly t alight this in all Ages 3 Men ha\e difguted fo long for and againft, till they have difputed themfehes out of common Senfe and Reafon, and their Learning and their Reading, infkad of aflifhng them, to receive brlgh^^ and more comincing Idea'^ of Parti. 0/2 Inspiration. 17 of things, and in Religion efpecially, have but made them more doubtf1.1l and fceptical in it 5 and after all, notwithftanding their fubtil Heads, their voluminous and tedious Works, aud Defences of the Chriflian Faith, it is not impollible but they may remain lefs convin- ced and wrought upon, than plain and com- mon Chriftians that are incapable of any fuch Performances, and which are the plain Ef- fects of Human Art and Induftry. B. I confefs, a multitude of Words or Arguments will not always argue Convifti- on in a Man : He is mofl convinc'd, that has fewefl Scruples aud Difficulties to en- counter, and oppofe to any Argument, or with whom thefe Scruples weigh the leafl 5 and they muft needs weigh very little with any Man that knows them not 3 and one lingle Argument or Confideration , that common Reading or Hearing mayoccafion in Men, enforc'd by the Divine Spirit, may more powerfully convince, more deeply af- fed the Heart, more vigoroufly excite the Endeavours, than a bare Knowledge of a multitude of Arguments, with a Capacity of ranging them artificially and methodical- ly, when not fo deeply imprefs'd upon the Mind. For I believe, that which aduates thePradices of Men, whether of the Learn- ed or Unlearned, is ufually, fomething like this 3 a fingte Thought or Confideration iuddenly injeded, fo prefiing, fo lively, that a8 An Essay Part I. that it not only convinces, but almoft con- founds the Judgment ^ I mean, it is fo over- bearing, fo irrefijftible in its force and light, that it fubdues the Underllanding, bends the obftinacy of the Will, raifes the Paf- lions, engrofles, penetrates, alarms the whole Soul 5 that is felt, as well as underftood. A. You are happy in thefe Experiences • but I muft interrupt you, unlefs you fliould go beyond the common Senfe, and Expe- riences of others, in which, altho* you fpeake never fo truly, you would hardly find Efleem or Credit with them. I aim to of- fer nothing here, but what can be fupported by the moll clear and evident Reafon, and in virtue of this, thus far I can go with you. Therea4ieft way to Convidion,is Attention, clofe Application of Mind to any Truth or Objed. So the latefl and finefl: Logicians j the lefs the Mind is entangled or perplex'd with Thoughts, foreign to the purpofe, the more exad and clear will be her difcernment of any Truth. So that the Spirit of God with common Chriftians, may not, for ought I know, take thofe tedious Marches, through Difficulties and Objedions, through Method a;id Order 5 by mixing little or none of this with the Proof, the Truth Hands clofer, and mo^e confpicuous to the Mind, and fuch inftead of feeing worfe, may fee clearer in what they fee, than other Men. B, Come, Parti. o« Inspiration. 29 B. Come, I am fatisfied. Proceed, I pray you, to inftrud me in thofe Marks, or Evi- dences, that may fatisfie a true Prophet, touching his extraordinary lofpiration or Miflion. J. Diverfe you know have been the ways, whereby in different Ages of the World, God hath been pleas'd in an extraordinary manner, *to reveal himfelf to particular Men, viz, by outward Reprefentations of himfelf made to the Senfes, by Dreams and Vifions, by inwardly infpiring the Mind, or affeding the Underftanding, which is mo ft properly Infpiration. B, I de/ire you to be particular on thefe. A. The moft antient, we find, in the Old Teftament, was by a Voice, or by fome outward fenfible Reprefentations. Thus we read, God fpake to A^/am in Paradife, to Abraham, and the reft of the PatriarAs^ and afterwards to Mofes. B. True ; And thisjiiethinks is fubjed to lefs Delufion, is lefs apt to be miftaken, than the Infpiration of latter times, that hath been only direded to the Mind. For this pa/ling fo intirely within Men, it may not be fo eafy to diftinguifh it from the Workings of the natural faculties. A, I fear, that Opinion may be owing to a want of due Conlideration of the Thing. For have you never heard of Stories that have pafs'd, concerning fome poor deluded People, go An E s s AY Part I. People, that have fancy 'd themfelves Infpi- red ? How others have impofed on their Weaknefs,and fent them out at Mid-night, to blunder, I know not whither in the Dark > B. As how, I pray you ? A. By fome Artifice, by cunningly con- triving, that fome Voice or Call might reach their Ears, which was nothing, but fome Body unfeen, behind the Arras, or in the next Room. B. I have heard of fuch Stories , but as to the Truth of them, I can fay little 5 for ought I know, the cafe may be very poflible, if once a Man has plainly fhewn himfelf a Fool, there are others. Knaves enough, al- ways ready to play upon and abufehim. A, In your prefent Mind and Judgment would a fingle Voice then fuffice you, and make you take a Journey of a Hundred and Fifty Miles, without any other concurring Circumflances, that gave it farther and greater Atteftation > B. I think, although the thing might much flartle me, and I knew not whence it pro- ceeded, yet Ihould I not be over-hafly in my Belief, but weigh and confider the Matter well. A, Verily it would become a wife Man fo to do ^ for I know not, whether fuch Cheats have made Men believe themfelves, •fent on Divine Meffages or not 5 but this I do verily believe, and nave had pie moft ex- prefs Parti. 0/1 Inspiration. gr prefs AiTurances of it, that fuch Rogueries plotted, and concerted between People, for fonie By-end or Intereft, have produced in others a Belief of Apparitions. And it be- comes Men of Learning and Piety, me- thinks, that are inqui{iti\e into things of this Nature, and do colled them, as a proof of a feparate State, or Life to come, to fhew a little more Warinefs and Caution 5 and not to ground their Belief upon fo idle a thing as a hollow Voice, or little Noife, coming from behind a Wall, or no Body can tell whence. B. 1 agree with you, it is mifchievous : What pleafure mufl it give thofeill Men that are in the Plot, to fee Perfons of great Learning and Piety, thus abufed by them, and depending, and vigoroufly infiftingon a mere Cheat, for fo important an Article, as the Exiflence of Spiritual Beings, or a Life to come ? An eafy temptation to them, to believe all other Proofs and Arguments of the fame Nature, of no greater force or fignificancy. I would not have good Men Fools, but as quicMghted as any of their Adverfaries. A. And when the Plot is out, and thefe Rogueries difcover'd, (which very often hap- pens) not only is this Matter of Ridicule and Comedy to the Adcrs, but proves a very great Offence and Stumbling-Blockto o- thers, touching the Truth and Reality of Ap- paritions 52 -^/i Essay Part I; paritions in general. But this is not our prefent Bufinefs. To return therefore. Im- mediate Addrelies to Senfes, you reckon iefs liable to exception 5 but that weak and un- wife Men, may be capable of being this way impofed on, you grant feazible from the for- mer Inftance ^ much more will this appear, if you confider the cafe of diforder'd Imagina- tions, wherein Men believe, they hear and fee flrange Things, Things that ne\^er were. All which will render a Man's thinking, he hears a Voice, or a Call, without other con- curring Teflimonies, a very infufficient Ground of concluding hirnfelf deftin'd to this High and Heavenly Imployment. B, But Sir, this was often the method of God's revealing himfelf, as it appears in the Old Teftament 3 it is fa id, God fpake to Holy Men, and I fuppofe this was done as reprefented by a fenfible and outward Voice : Pray, what other concurring Circumftances or Teftimonies accompanied this way of Re- velation, that will render it unexceptiona- ble } A, Many : The Scripture, although very concife as to this Matter, yet fufhciently in- forms us, makes it quite a different thing, from the pretences of the Heathens, as to their convtrling with their Gods, or of the Enthufiafts amongft our felves* B. Would Parti. 0/2 Inspiration. 33 B, Would you feled fome Inftances among the Prophets, that one might fee the dif- ference } A. Firft, It is obfervable, fome great and extraordinary Circumftances attended this way of Revelation, which muft needs ftrike a Judicious and Good Man, with deep At- tention and Regard, and that are fitted to produce a rational and well-grounded Belief. For firfl:, It cannot be doubted, if God pleafes, but he can make vifible Appearances to the Senfe, and reveal himfelf this way. Secondly, When he does it, it muft be fup- pofedto be with an intention of being known by them, of having Ifis Will communicated and underftood by others. Thirdly, This being the end, it is farther to be fuppofed. That every thing in order to it is fair, void of all ihew and fufpicion of Trick and Im- pofture: For when God truly reveals him- felf, why fhould any Man fuppcfe it has not the utmoft Evidence and Proof? The Reve- lation being true, and intended to be known as true, the Method taken to this end, I think muft be clear and unexceptionable. All this we muft fuppofe, unlefs we will make the Deity mifcrably trifle, or worfe. B, I believe you ; For when a Good and Wife Man finds a neceffity of informing an- other in fome momentous Truth, and he un- dertakes it, l^is Wifdom and his Goodnefs D will 34- An Essay Parti. will fecure bim, that he ufes Expreflions and Methods that are iittefl to Inftrud and Per- fwade, otherwife he defeats himfelf of his own end. A. Now whether this be not the Cafe in Fa6lj let us Examine. Mofes was an Infpi-' red Man, and a Prophet, to whom God made himfelf known this way. Now b>;ing intend- ed to (fo great things for the Jdnvijh Nation, to be their Leader and Law-gi\'er, on whom they Ihould efpecially depend, it muft be pre- fum'd, that fomething greater and more Mi- raculous fliould attend his Revelations, than thofe of others, according to the Dignity and lieighth of his Charader and Imployment. Now, How he came to know himfelf a true Prophet, you read in the old Teflament. The firft time this Prophet had any Divine Mani- nifeftationwas mHoreh^iht manner of which is thus defcrib'd ; And tb& An^el of the Lord appeared to htm vn aflame of Fire, out of the midjl of the BiifJo:^ and he looked^ and behold the Buflj burned with Fire^ andthe Bttjh was not confumed'j a?id Mofes/^i-r/, / will 7iow titrn afide and fee this £reat fight, why the Biijh is not burnt : This very firfl: appearance, has it not fomething very extraordinary in it ? B. Yes certainly. For a Man to be pre- fented with fuch a fight unthought of, muft very much furprife him ^ it has the Face of fomething very extraordinary and miracu- lous at the very firft appearance. The Bifh all Parti, on Inspiration. 35 till on fire, andyetnot bumt^ which is not u- fiial nor natural, and therefore mufl be imme- diately interpreted by a Man of Underftand- ing, as a Prodigy 5 this therefore is well be- gun, the Foundation is laid in Miracle. A, Agreeable to the Charrder of Mofes^ as a Man of Learning and Judgment, you obferve how hebehaxes himfelf on this occa- cafion ; The thing was very uncommon and extraordinary, and as a Wife Man, he pro- ceeds to enquire into the Caufe and Mean- ing ojf it. He did not immediately, alrho' an extraordinary Appearance, conclude it Divine and Miraculous, but went to fee and examine it , and had there been any thing of Cheat, or nothing but fome Natural Ef- fed, altho' uncommon, he had been xxry likely to have difcover'd it 5 but he was pre- vented in his fear h,and another and a greater Miracle fucceeded it 5 for immediately, up- on his turning to fee this great fight, God called unto him onT of the midfl of the Bi^j^ andfaid, Mofes, Mofes. So that here was the undoubted Atteftation of both his Senfes, his Sight, and Hearing. B, The truth is. That Fire (hould fpeak, is more Miraculous, than that Fire fliould not burn. A. It is very reafonable likewife to fup- pofe. That this Appearance of Fire had fomething in it more exteaordinary, and terrible to the Senfe, than what is common D 2 to 56 ^rt E ss A Y Parti. to that Element. For it is faid, when Mofes drew near, be hid his Face, nnd was afraid to look upon God^ which might be owing to the Majefty and Terror of the Appearance, which ufually was very great and extraordi-^ nary. For as the Scripture defcribes God Ahiiighty dwelling in an inaccefiible Light, whole Splendor is infuppor table by Mortal fight 5 fo it appeared in Fad, when he was pleafed this way to reveal himfelf, it con- founded its Spedators beyond the force of Natural Agents or Caufes, or at leaft of that hereaffign'd, common Fire: And of this the Holy Prophets were fo deeply apprised, that they a\'oided, as much as pollible, the Glory and Terror of this Manifeflation, out of dread of immediate Death, or utter Confu- fion and Delinquency of Underftanding and Senfe; And there wan_ted not Examples of this kind, wherein Men had greatly fuffered by a too full and open difplay of this Appearance' upon them, as particularly in the Cafe of St, Faid, who was ftruck to the Ground and de- priv'dof all fight, by the fudden and ama- zing Light that furrounded him. So that upon the whole, it became amongfl the true Pro- phets, both from Experience and exprefs De- claration of God, a rooted Univerfal Opi- nion, that a full difplay of the Divine Na* ture was dangerous, and confequently it was matter of the higheft Caution to them, that they beheld not too great degrees of it 5 as may Parti, on Inspiration. 57 may be abundantly^ feen in the Revelation inade to the Prophet Elijah ^ which is thus defcribed. A^id behold the Lord p^jfcd hy^ and a great prong wind rent the ALmi- talns^ and brake in pieces the Recks before the Lord '^ and after the Wind an Earth' qiioke^ ami after the Earthquake a Eire, Certainly enough to confound the Undcr- ftanding of any Mortal, which we may take Notice the Prophet was willing to preferve. §0 again 5 How terrible was the Appearance of God on Mount Sinai, Mount Sinai ivas altogether infinoak, becaufe the Lord defc end- ed 071 it in It ire J andthefmoak thereof afc end- ed like the fmoak of a Furnace^ atid the whole Moimt quaked greatly. No wonder the Peo- ple apprehended immediate Death, could not fuftain the Majefty and Terror of fuch a fight. From all which it may be inferred. That this Appearance of Fire, which Mofes faw in the Buih, and upon his approac h to, was afraid of, and hid his Face from^ had fomewhat of peculiarity in it^ and made a livelier Impreflion on his Senfe, than that Element, or perhaps any thing that the fight in this World is converfant with,is capable of. B, Truly the Circumftances » r/i.Smith'f ofthefe ^ Revelations were ve- seua uif ry extraordinary. If the moft ^'"^''^"' Wife and Cautious Man now-a-days were encompas'd with fuch a Scene, if fuch Re- prefentations were made before him on a fud- den, without any or the leafl Appearance of D 3 Natu- 38 ^rt Ess AY Part L Natural Caufes , I know not what he could think or fay, but that God Almighty was in it, as thefe Men thought and concluded. Thefe certainly are the moft remote from any fhew of IVick or Impofture. A. Look ye ^ God is a Spirit, and, as fuch, cannot be revealed to the Senfe. How can he then be revealed by fuch outward mani- feflations only, as denote infinite Power and Majefty > For thefe make him known and di- fHnguifh'd from ail things befides, as far as he is capable of being known, and diftin- guilli'd by Senfe. It is not therefore to be admired, that fuch great and extraordinary Circumftances have attended or ufher'd in this way of God's revealing himfelf, or Laws to Mankind. When Application is made to the Senfe, and a Man is this way to be in- truded in the Divine Will, fomething is to be feen or heard thit is Miraculous, that clearly imports to the Underflanding, from whence this Inflrudion or Revelation pro- ceeds that will denote it to be Divine. B, But I pray, will nothing prove the Di- vinity of any Revelation, but fuch fenfible and terrible difplays of Power and Majefty > A. Doubtlefs many ; but of thefe we are not at prefent Difcourfing ; You remember the Method we propofed at the beginning. Here we are confiJering one great Atteftati- on that commonly hath attended True and Divine Revelation, or Infpiration, and hath cleared Parti. 0/2 Inspiration. 39 Cleared upjtothe Prophet's Underftanding,the Truth and Certainty of it. B. Thefe were 8;reat and mirpxiilous Ex- ertions of Power. Pleafe to go on m this In- fiMicto^ Mo fes. A. Next fucceeded a Declaration of God Ahnighty's own Being, that Mofes might underftand who it was that appear'd to him, or from whence this Viiion proceeded 3 and that was. That he was the fir ft great Caufe or Being, on whom all things waited and depended. That had often reveal'd himfelf to the Patriarchs, his Fore-fathers, in the fame, or fome other extraordinary ways, and was peculiarly and eminently the Hope, Defence, or God of IfraeL B. Very Solemn. A. Then follows the Divine Meflage it felf, or the End for which God had thus re- veal'd himfelf 5 but this at prefent we will wave the Confideration of. B. I hope you will not omit this altoge- ther 3 for I remember in many fenfible Au- thors, fi.ow much the Matter or Contents of Revelation isinfifted upon^ and prefs'd as a Teft of its Truth or Falfehood. A. Not without good Realbn, as we (hall fee hereafter. Now we would no: induce Perplexity on us, by admitting other things before we have difpatch'd this before us 3 tlie Underftanding in my Opinion difcovering and judging Deft and cleareft of one (ingle thing at once. D 4 5. No 40 ^/i E s s A Y Part 1. J5. No doubt. A. After this Vifion, and the Ahnighty's declaring himfelf who he was, and for what he had appeared, we do not lind Mofis in the leaft fcrupling the Trutli of the Revelation ^ but one thing he fcruples to his Maker with great Judgment. B. Pray what might that be > A. In regard the purpofe of his Meilage was to Addrefsliimfelf to the Children of Ifrael^ in the Name of God, that he had appear 'd to him,and fenr him,and would make him anln- ftrument of their deliverance out of Bgypt^ and the heavy Oppreflion and Sla\'ery thty. groan'd under, and of ihe Acconiplifhment of the Promifes made to their Fathers 5 al- tho' he heliev'd all this himfelf, that had feen the Vifion ^ yet why, or how ihould his Brethren, the Jews, believe it, that had not feen, or known any thing of the Matter ? B, True : A very Wife Scruple. A. You fee what immediately follows, a Power of working Miracles conf^rr'd on him, pr indeed more properly as a Proof 5nd Te- flimony,that he was the yery Being he had de- clar'd himfelf, and that he was his Melfenger, he works Miracles before his Eyes. Upon this Objedion of M?fis, that his Brethren would be unapt to credit his Diyine Miflipn and Authority 3 the Loni faid unto him. What is that in thine hand .«* and he faid a Rod^ he faid, caft it on ^heGromid, and he caji Parti, on Ins plR AT ION. 41 caft it on the Grotmdy nnd it becattie a Ser- fent ^ and Mofes fled from before it. And the Lordfaid unto Mofes, put forth thy hand and take it by the Tail:, and he put forth, his hand and caught it, and it became a Rod ill his hand: And the Lord [aid fur- thermore imto him, put ?ww thy hand into thy bofom, and he put his hand into his bo-- fom, and when he took it out, behold, his hand was leprous as fnow , and he faid, put thy hand into tJoy bofom again -^ and he put his hand into his bofom again, and pluck- ed it out of his bofom, and behold, it was turned again as his other flejlj. If Mo^ Jes could be fiippofed before under any fufpicion of a Delu{ion,how could it remain now after fuch clear and uncontefted Mira- cles wrought before his Eyes ? B. Enough furely to convince Mofes, or any other Man, that it was God difcourfed with him, and appointed hini to this Im- ployment : For wh:it but God could do fuch Wonders as thefe are ? A, What is a fuflicient Argument to con- vince others, that a Man is infpired, and is more immediately intended to this end, will prove altogether as unqueftionable a Proof to a Man's felf of his own infpiration. £. Where fuch a Qualification is beftow'cj, upon the Refledions of a Man's Reafon, it car- ries this evident Senfeand Conftrudionwith it 5 as if the Almighty flioiild t^us befpeak a Man 5 4^ An Ess AY Part I. a Man 5 Thoudoubt'fl now of thine own In* fpiration, whether God really appears to thee, or whether it may not be aJl meer Fancy and Delufion, but thou ihalt have the Divine Arm attending thee 5 upon thy bare word, or lifting up thy Rod, thou fhalt do things vaftly furpafling the Power of Art or Na- ture, and thoufind'ft thou doft it according to my Promife, and yet canfl thou call this Delufion > J. You rightly conceive, where a Power of Miracles attends a Man, there can be no Fancy nor Delufion in the Cafe, unlefs a Man can be fuppofed under a conftant De- lufion ^ and not only he,, but all others, or as many as fee his Miracles, which would be a ftrange Delufion indeed. And this Power of working Miracles hath very often attended extraordinary Revelati- on 5 becaufe generally the Matter or Con- tents of this extraordinary Revelation or In- fpiration, hatl^ not only concerned the Per- fons thus InfpiVed to know and believe, but others likewife 5 and becaufe Mofis and our Bleffed Saviour, particularly, and beyond all other Prophets, receiv'd Divine and Heaven- ly Inflrudions, not only of Private Concern- ment to themfelves, but of General Good and Importance to the World : Hence Mi- racles were in the highefi: degree neceflary to their Charaders, and accordingly were beftow'd on them. For this Power of Mi- racles, Parti. 0/1 Inspiration, 45 racks, Qas I ftiall (hew you .under the Se- cond Head] remaining in the Perfons in^ fpired, or Divinely Commiflion'd, was not fb much for their own fakes, for their own Satisfadion andConvidlion, as the Satisfadi- on and Convidion of others, to whom they were to Addrefsthemfelves, and deliver thefe Divine Truths or Revelations: Yet for all this, as you rightly apprehend, did not this Power of Miracles, when confer'd on Men, ceafe to be a moft pregnant Evidence to themfelves, as well as others, of their own Infpiration > B. This is moft certain. But thus it hath not been always in Fad. We read of divers that have been truly infpired, or to whom God hath truly revealed himfelf, who have not been accompanied with this Power of Mi* racles. J. Then the matter of their Infpirations or Revelations have been of more private Concernment, they have not been intended by God, to Publiih any new Laws or Do= drines to the World, fuch as all Men have been bound to believe and pradife. In that Cafe we allow Miracles unneceifary. Thus we read of Jofeph, that he was diverfe times warn'd of God :, and yet v/e never read he wrought Miracles 5 and the reafon is, before aflign'd, becaiife the Revelations m^ade to him more immediately concernd himfelf, our Bleifed Saviour, and the Virgin Marj 5 and at that time, ifjofipb had fuihcient grounds to 44 i4« E s s A Y Part I. to believe them, it was enough. And many ways may particular Perfons have reafons to be convinced of the truth of Revelations made to them, without being endow'd with a Pow- ' er of Miracles. It is as unreafonable to i- magine. That to whomfoever God reveals himfelf, he fhould endow, with a Power of Miracles, to convince him of the truth of the Revelation, as it would be upon the firft Preaching of the Gofpel by any particular Apoflle, to reckon it needful to the Convi- dion of the Hearers, that he was a real A- poftle, or Divine Meftenger, and confequent- ly his Doctrine Divine and Heavenly ^ that all thefe Hearers fhould be endow 'd with a Power of Miracles : Such an expedation muft appear to all Men weak and idle, be- caufe their buiinefs is only to be convinced, that the Apoflle that Preach'd to them is a Heavenly MefTenger, not to be Heavenly MefTengersthemfelves^and if the Apoflle pro- ved himfelf this Heavenly MefTengerjit wou'd be a fufficient Ground of their Belief. It would be the fame if an Angel now appeared to any Man, as to Holy Men heretofore 5 all that he has to look to, is, That this be a real Angel, or Mellenger really fent from God 5 and if the Apparition made this good by Miracles, or by fome other equivalent Proof 5 the Meflenger mufl be receiv'4 as Divine. But that this Perfon fhould ex- pedt he (hould be able to exert the fame ftt- pernatural Parti. OM Inspiration. 45 pernatural Ads, [unlefs he were intended by God to fupply the room of the Angel, and be a Heavenly Meifcnger himfelf] would be abfurd and ridiculous. So that although a Power of Miracles, when confet'd on any Perfon by God, together with Infpiration or Revelation, be an unqueftionable Proof of that Infpiration or Revelation 5 yet as it hath not been always granted to infpired Perfon?, fo neither doth it appear necellary to clear to the Prophef s Under/landing the Truth of his Infpiration. B, With great reafon then do Miracles now ceafe amongft Chriftians. For if Men now-a- days be intended by God to be Believers and not Apoftles 3'if they beto add no new Dodrines to the Scriptures, to whatpurpofe are Miracles > A. True. But to proceed . Do you not remember, upon particular Revelations made to Holy Men in the oldvTeftament, tjiat they were ready to ask, and God was as ready to grant ^fign of the Truth of them } B, Yes : Here in the prefent Inftance, fomething of this kind is mentioned. iVnd this, faith God, fiall be a Token unto thee, that I have fent thee, when thou haft brought forth the feople out of E- Syptj y^ fi^!'^ ferve God on this Moun- tain, And the truth is, I have often admi- red wherein the force of this fhould lie, or why this fhould be a Token to Mofes, and he (hould more depend on it, than thofe Mi- racles ^6 An E s s AY Part I. racks wrought at that inftant, before his Eyes or afterwards ^ thofe ftupendous Works God perform 'd by him in the midll o^ Egypt, to the great aftonifhment of Pharaoh and his Magicians. J4. A few things I think may be fairly in- fer 'd from this, not Foreign to our prefent purpofe. Firft, When God Almighty reveals him- felf to Men, he doth not exped from them a blind and irrational Belief, but allows, or rather encourages in them the free excrcife of their Reafon and Judgment : For after he had reveal'd himfelf to iW^?/^^, and declared the Bufinefs he was to undertake, that this was a real thing, no Delufion of his own Fancy, nor evil Spirits, but that the God of Ifra<^l had really imploy'd him, he conde- fcends to give a Proof of it. The effeds fhould xlemonftrate, by whofe Authority and Commiflion he had Aded. The fame we read of others ^ wdien God had promifed to fave Ifrael by the hand cf Gideon ^ Gideon faij imto God J if thou wilt fofue Ifrael by 7ny hand, as thou hafl faid^ behold^ I ivill put a fleece of wool in the floor, and if the dew be on the fleece only^ and it be dry on all the Earth befides, thenflmll I know that thou wilt fave Ifrael by my hand, as thou haftfaid-^ and It was fo. AndGid&onfaid again unto God, Let not thine Anger be hot againft me, I will fpeak bift this once 3 Let me prove I pray Parti. 0/2 Inspiration. 47 pray thee^ but this once with the fleece ^ let it now he dry only on the fleece^ and wet on all the ground 5 and God did Jo that Night, In which Gideon, we obferve, de- pended not on a bare Revelation, but reque- fted a Proof as to the Truth and Certainty of the Revelation ^ and becaufe the firft In- ftance might poflibly arife from Chance, or fome other unknown Caufe, he requefts his Maker to put it beyond all fuppofition of Ca- fualty, by producing an effed, as Miracu- lous and Singular, yet contrary to the for- mer. In which Warinefs and Caution, for any thing appears, Gideon receiv'd not the Jeaft Blame, nor Reprehenfion from God. We read the fame of Hezekiah, upon the Promife of God, that he fhould recover from his Sicknefs. And Hezekiah faid^ What Jh all he the Jign, that I fljall go up hito the Hoiife of the Lord the third day^ And Ifaiah faid. This fign (loalt thoit have of the Lord, that he will do the thifig that he hathfpoken^ Shall the Dial go forward or backward ten degrees .^ chichadiie^zar ^ it is faid ex- prefly, I fax>p a Dream which made 7ne afraid^ and the thoughts tipon my Bed^ and the Vi^ fions of my Head troubled me. So that up- on any Revelation made by God in Dreams, thefe Men fuppofed a ^ery flron^ and un- ufual 58 An Es^xV Parti. ufual Impreflion of Fear, or fome other Paf- fion to accompany it, which when awake, would not fufFer Men to be at refl, and to rid themfelves of, as of other vain and em- pty Fears, which have no other Foundati- on than an Irregularity of Fancy and Con- ilitution. But this feems no folid Ground of Diftindion, becaufe it appears in Fad, Perfons of very tender and delicate Confti- tutions, which is ufually attended with an Irregularity of the Fancy and Spirits, are fubjedr to the higheft Affrightments ix). I)reams, and do receive from them th? Ilrongeft Impreflions of Fear 5 and if hence fuch were to conclude their Dreams Di- vine, by the Fears or Troubles they leave behind them, they would have great ftore of Divine Revelations. But Fad: and Expe- rience, if fuch Perfons put it on the Tr) aJ, foon confute this Teft, and teach them the Vanity of thefe Dreams and Fears, and to be rid of them as foon as poilible. Nei- ther have Divine and Supernatural Dreams been always attended with fuch extraordi- Jiary Fears, or excited fuch Commotions of the Paffions, provided the Contents of thefe Dreams have not denoted fome great Evils, and then it is the Evils apprehended to be pre/ignified in thefe Dreams, that rais'd fuc^i mighty Fears and Terrors. As in the Dreams mjofeph^ there is no mention made of fuch Fears, that fignified them to be Divine 3 and in Parti. 0/2 Inspiration. 59 in general , when Evils are not foretold in Dreams, for what Reafon fhouid Fears ac- company them } Then there would be Fears without an Objed to excite them, which is filly and unaccountable. Hence we conclude, this can be no adequate Note or Mark of Diftindion. Again, it hath been imagined, that a Re- petition of the fame Dream, either exadly, or in Images or Figures, fignifying the fame, imports fomething beyond natural. As in the Dream of Fharaoh and di\'erfe others, in which, prophaiie Hiftory abounds. And in truth when this happens, it muft appear the more furprizing, becaufe it muft denote a Caufe more certain, than what is fuppos'd to produce natural Dreams , in which Chance, the Cares and Thoughts of the Da}', the Temper and Conftitution of the Body' lia\-e doubtlefs a great fhare, which unguided, are unapt to repeat the fame Tale, or excite the fame Scenes or Imaginations exadly ^ nei- ther is it ufual, and confequently this Repe- titipn may be proper, to raife in the wifefl Man, ptculiar Notice and Heed to fuch Dreams 5 yet not enough i mediately to infer, and conclude them Divine and Supernatural 5 becaufe there are fuch things, we vulgarly term ftrange and lucky Chances, a flrange Union and Concurrence of Caufes, to pro- duce an EfFed. But how true a Mark foever this may be, where it accompanies fuper- natural 6o An Essay Part I. natural Dreams 3 we read, fonie have been truly Supernatural, and have been own'd, and difcern'd as fuch, without any fuch Repitition 5 and confequently this cannot be a certain and univerfal Mark, whereby thefe fort of Dreams are diftinguifh'd from others. £. I profefs, I grow weary of hearing rhefe idle Conceits, and therefore niuft intreat you, to give this over, as an unfol- vable Point, or elfe to come to fomething, you conceive more certain,^, 91:^ .at ieaft that carries with it a greater ;4JferP^ Probabi- lity. ^' A, Look ye, in my Opinion it muft be either by the Manner of the Impreflion, that was made upon the Mind or Fancy in Sleep ^ or elfe from the things fignilied, or reveal'd, or from the Event, as we before faid, orfome other extraordinary Circum- flances, that attended thefe Dreams, that Ho- ly Men could be capable of knowing them to be Supernatural and Divine. And^r/?,as to theManner of the Impreffion. It is in the higheft degree reafonable to fup- pofe, when an Angel affeds the Mind or Fancy of a Man in Sleep, raifes 1 houghts or Scenes, or any ways ads on it, the 3entiments the Soul receives, are very pecu- liar, are quite of a different Nature, from rhfe common and ordiiiary Motions of the Spirits or Imagination. For, as we fee, there Parti, on Inspiration. 6i there is a Capacity in the Soul of being affeded from outward Objedls, and the Im- preflions they make on her, are fo \ery clear and evident, that without any difficulty flie can diftinguifli them, from what arifes from her M£-^ fo with the fame reafon, may it be imagin'd, that when an Angel, or any other invifible Caufe, acls on the Mind, or Fancy ^ thefe Touches or Applications may be as different in their own Nature, and the inward Sentiment, the Soul receives from them, as different, as the real Impreflions of the Objects of Senfe, are different from the bare Ads of Imagination 3 and upon the Souls being ufed to them, may be as clearly diflinguilhable ^ fo that a Man may with as much certainty pronounce, in any particular Cafe, this flow'd. from fome Ex- ternal and Supernatural Caufe 5 as in the other Cafe, this proceeded from an outward Objed, was not the effed of any Paflion, or Imagination within me, but what reallv' I faw or heard. For if the real Imprefiions of outward Objeds, be diftinguifhable, from what only a Man merely imagines, by the inward Sentiment or Pillion, they raife in the Soul j why may not the real Application of an Angel to the Mind, the Thoughts it excites, be as diilinguiftiable, from what f^owsfrom it felf, or from what the bare Ima- gination excites, and that too by the inward Sentiment or Paflion, that fuch anApplica- ti^i 6i ^rt E s s A Y Part I. tlon produces } There is as great.Ground of Difference, and confequently of Diftindion, in the one as in the other. But then, 1 think, it is very carefully to be confider'd, upon what Grounds, a Man concludes, or how he becomes certain, that outward Ob- jeds are things really without him, not meer Phantafms or Imaginations. For a full Explication of this Matter, I refer you to the new Philofophers, and (hall juft » vid. Des only mention, "*" what is neceffa- dkations!**^' ^7 ^^ *^-'^ prefent Purpofe. And I think, this certainty as to the Reality of outward Objeds, arifes not barely from the Sentiment, or Paffion, they excite in the Soul. For be it acknowledgM, that the Paflion, or inward Senfe and Feeling, that the Mind has through the Operation of outward Objed:s on it, be far different from the Senfe it has of its own Ads of Fancy or Imagination 5 yet as hence cannot be con- cluded, the certainty of outward Objeds, fo neither upon Examination, will it be found, that any Man hence concludes, it. For fuppofing, a Man had never but once an outward Objed prefented to his View, and confequently never but once had the Paflion or Senfation, that outward Objeds excite 5 could, or indeed would a Man, hence infei: the real Exiflence of fuch an Objed with- out him, and confequently, that really he xvas afPeded with fomething from without him } Part I. 0/2 I N S P 1 R A T 1 O N. 6 ^ ' h'lm^ The Paflion or Senfation, we ac- IvDowledge, would be flrange or unnfual, but could be the Ground of no fuch Infe- rence nor Conclufion, but muft leave the Judgment in a flrange Amufement and Su- fpenfe. But if this were often and often re- peated, if conftantly outward Objecls ap- peared the fame, excited the fame Senfa- tion in others, as well as himfelf 5 and that neceflarily, waited not for his own Inclina- tion or Confent, if things anfwered in Fad, according to the Report of the Senfes 3 this Diffidence would foon vanifli, and Rea- fon muft pronounce, that fuch and fuch Sen- fation muft be the Effed of the Agency of fome External Caufes or Objeds. So that Repetition, Conftancy, Uniformity, Order and the like, is the immediate Ground of that Certainty the Mind has of the Exi- ftence,and confequently of its being afFeded by outward Objeds. £. This is fomething, Iconfefs, and to give you fome refpite, and to ftiew how well I comprehend you, gi\'e me leave, to draw fome unavoidable Conclufion from it. Fjrji, Hence is clear. That were it not we are born into a World full of outward Objeds, and with Senfes fit to receive Im- preffions, and Adings from them : Were we not thus from our Infency inur'd to receive them 3 the firft Iinprcflions thefe outward Objeds 64 .^/2 E s s A Y Part I. Objeds make on us , would be as fuf- prifing, as now the Application of Superna- tural Caufes IS to our Minds ; and had we only Notice of thefe Impreflions, from Difcourfe, and had never felt them, our -Reafoning, for ought appears, would ha\'e been as dark and as obfcure, as now about Infpiration 3 and we fhould ha\'e been a*^ much puzzled to infer the real Exiftence of thofe outward Objeds, from the Imprefli- ons they make, as now it feems dark and un- conclulive, fwhile unacquainted with them] from the ImpreiTions or Adings of Spiritual Objeds, to infer their real Exiftence ^ and at the very firft time of the ading of thefe outward Objecls on us, our certainty as to the Exiftence of theie Objeds, might be no greater, than at the firft time of the Ading of Supernatural Caufes on us, our certainty would be of their Exiftence, or our being Supernaturally aded on, or moved. Secondly^ It follows with the fame Appear- ance of Reafon, that as now having been 'm- ur'd to the Impreflions of out^vaid Objeds, and whenfoever we feel the fame Impreflions or Senfations, we ealily, and without the Jeaft Hefitation,conclude they proceeded from thofe outward Objeds, and there is no need of Reafoning about them 5 fo in the other Cafe, upon our being ufed, and confequent- Jy acquainted with Supernatural Impreflions, whether Part I. 0/2 I N S P I R A T I O N. 65 whether in Sleep or otherwife, they may be diftinguifh'd with the fame Readinefs and Certainty, and may leave the Infpired Man under no more doubt as to their Caufe and Original, than now common Men are under, as to the Original and Caufe of thofe Im- preflions or Senfations, that outward Ob- jecls do excite. Thirdly, There feems fome Colour of Reafon to imagine. That to receive thefe Su- pernatural Impreflioi^s, may be required or- dinarily fome Difpofitions and Qualiiicati- oiis, fuch as Calmnefs, Tranquillity, and Compofure of Mind 5 becaufe thefe render the Mind fenlible of all fuch Supernatural Impreflions. For as we fee under extrava- gant Paflions, the Mind is hardly attendful, even to the Impreflions of outward Objeds, is \'ery often hardly Confcious of them, by reafon of its violent Hurry, or its clofe and faft adhelion to other Objedls : fo it may be in refped to thofe Supernatural ImprefIions,there may be fomething of a Freedom, of a Calmnefs ora difengagement of Mind, needful to difcern fome Secret Touches, cr Applications of Su- pernatural Agents. And this Difengage- ment, or Abltradion of Mind, feems the Temper requifite moft of any ^ becaufe in this, the Mind is freeft from all violent Mo- tions of its own, and confequently muftbe moft fenfible and capable of Animadverting F on. 66 An Essay Parti. on, or being Aded by any foreign Imprelli- ons. This feems neceflary in forae degree both to be moved by the Divine Spirit, and likevvife to be fenfible of any fuch Motion on us, or of our being under anothers Influ- ence and Diredion. Fourthly, As it is reafonable to fuppofe upon a bare and fingle Impreflion of an Objed of Senfe, there would not be that certain and clear Ground of conchiding that Objed outwardly Exilling, as you well Ar- gued f, fo upon the very lirft hnpreflion of Supernatural Caufes, barely from what a Man feels, there may not be that clear and certain Ground of a Man's concluding him- felf Supernatur^illy Aded on, until a Re- petition of the fame thing, and other Cir- cumflances have confirmed it. A. Befides I add. Be the Impreflion ne\'er fo extraordinary and peculiar that a Man feels, there will ftill this Objedion lie a- gainfl it, that meer Delufion hath appeared to other Men, as Extraordinary and Peculi- ar 5 and unlefs a Man could feel them both, be under the Spirit of Delufion, and under the influence of Divine and Supernatural A- gents. How could the diiference between them appear > Yes : very eafily 3 a real fupe- natural Impreflion is very different from any extravagant Motions of the Fancy. I grant it, if once a Man has really been under a Su- pernatural Parti, on Inspiration. 67 .pernatnral Impreflion, or has felt it, or knows a Supernatural Impreflion, then the' diffe- rence is very wide. But whence ihall be know it > The Blind Man in Mr. Locke thought he had a very clear Apprehenlion of a Scarlet Colour 3 and upon Examination it appeared, he apprehended it to be much like the Sound of a Trumpet 3 fuppofing he had on a fudden his Eye-fight, he would very ea- fily be convinc'd of his former Error - for the Senfation of Scarlet, and the Sound of a Trumpet, are very different things 3 but yet as different as thefe things are, without the ufe of his fight, and the adual Senfation of Scarlet, may this Blind Man be very eafily fuppofed to perfift in his Error, and imagine Scarlet fti 11 to be like the Sound of a Trumpet. For the fame Reafon, fuppofing a Man really under a Supernatural Impreflion, how can he prove it to himfelf barely from the Imprefli- on > To fay it was extraordinary and unufual, from what any thing he ever before fdt, is not fuflicient for divers Reafons 3 but efpeci- aliy, beca ufe others, never under a Superna- tural Impreflion fay the fame, that what they feel is very extraordinary and unufual 5 and in this Cafe, unlefs the truly Infpired Man felt what the falfe Pretender to Infpiration felt 5 How can he be fure he urges his own Inlpiration upon better Grounds, than the*o- ther does his > F 2 B.I 68 ^rt Es s A Y Parti. B. I was of this Opinion before, from, what ybu faid at another Place But the things fignifiedorreveard in Dreams,you fay may be a Ground of concluding them Su- pernatural. Pray would you enlarge on that. A. Firfty If any Ideas entirely new, fuch as a Man was never before fenfiBle of, nei- ther is capable of obtaining, but by the ufe of his Senfes , or Information of others 3 if thefe, or the like are reveal'd, or infufed in Sleep, there can be no doubt of their be- ing Supernatural. B. True ; For I remember an Ingenious Author fays well, and lays the Foundation "M-u Loch of "^ fhis Difcindion. The Breams cf Sleeping Men^ are, as I take it, all made itp of the Waking Man's Ideas, though for the mofl part odly put together. This is fpoken of Natural Dreams 3 within which compafs of Ideas he mentions, they muft be concluded. For a Man can ne^Tr Dream Naturally of things he never Heard, Read, Thought or Saw. But then although this would be a clear diftinclion where it could be apply'd, yet feldora have the Divine Dreams in Scripture been of this fort, con- ^^ey'd Ideas into the Mind intirely new, bilt rather have proceeded upon Ideas before known, as other Natural Dreams do. Nei- ther doth the Subjed Matter of thefe Divine Dt earns, Parti. 0/2 Inspiration. 69 Dreams, ordinarily require or allow an In- fpiration of fuch Ideas ^ they generally run- taining Admonitions of fome Good or Evil, of fomething to be done or omitted, of which Men cannot want Ideas. J. Very righi.-. So likev%n.fe the Gift of Tongues and Languages, a Cornmunication of Divine Knowledge and Truth, beyond the Power of the Natural Facnlties to reach, notwithflanding thefe are fuch Evidences of Divine Infpiration, where they are beflow'd [ofwhich more hereafter^ yet it feems fome- what incongruous, Men Ihould receive thofe things in Sleep • neither have they ufually, neither have the Ends and Purpofes of Di- vine Dreams required it. But let us ima- gine other Cafes. Suppofe a Man dreamt of anothers Secret Refolut ions and Purpofes, of which before, whether Sleeping or Wa- king, he never thought, never had the jeaft Intimations or Sufpicions. As Ab'wielech dreamt of Sar^b, that inltead of being the Sifter, file was the Wife ofAh'abam ^ niight not this conclude fuch Dreams Superna- tural > £. Yes, doubtlefs : But I fancy the force of the Convidion would chiefly lie m the Cor- refpondcncy of the Dream to the EfPed, as in this of Ahitnelech, when he found he dreamt true, and that Sarah was realiy the Wife of Abraham, it imported to him fome- thing beyond Natural. And indeed the E- F 3 viis 70 ^n Ess AY Parti. vils that were infiided on Ahifnekch's Houfe jvnd People^ and other Circumftances, that atrended this Dream of his, may probably be prcfumed to give it the greater Credit. A. I grant you. But you muft yield me here is fomevvhat of flrangenefs in the Cafe 5 Ahi7nelech's Dream, however, was not made up of his Waking Thoughts^ for thefe were quite the contrary, that flie was ^^r^/^^w's Sifter. So when Jofeph dreamt the Bleiled Virgin Conceived of the Holy Ghoit : This again could not be his Waking Tboi/ghts, but the contrary. And it is very Ibange in Sleep, how ftrangely fuch an Imagination fhould feize a Man. B» 1 here i'= a ftrangenefs in Dreams. As in the former Cafe of Abimelech^ he never before his Dream thought Sarah , Abrahams Wife, but before this, he was furnifli'd with the Idea oi Abraham andi5^r^/:7, of Wifeand Sifter 5 and in Dreams things are odly jum- bled and put together 3 as here. Wife for Sifter 3 and confequently, fo far as it. con- eerns the matter of the Dream, it anfwers the Charader of a Natural one, and fo doubtlefs would have pafs'd with Abi?velech^ had there not been other Reafons to the con- trary. As to the other Inftance, That a Woman fhould conceive of the Holy Ghoft 3 this is more remote, I confefs, whether Sleep- ing or Waking, from the Thoughts or Ima- ginations of any Man. But we all allow the Part I. o« Inspiration. 71 the Sleeping Man more capable of odnefsand iinaccountablenels of Thoughts or Imagina- tions than the Waking Man a and confe- quently Thoughts fo lirange and reniote from the common Conceptions of jMen, for ought J know, would hi- a better Argument of Ii^piration in Men Waking than Sleep- ing, but I think, at Jeail-, oddnefs, or what feems inconliflency of Thoughts, to the Na- tural Underllandings of Men, is a very infuf- iicient Ground to conclude Men in Sleep, under Supernatural Impreffions, or to build the Divinity of Dreams on, becaufe of all the time oTa Man's Life, this is it, in which he is peculiarly capable of flrangenefs and inconfiftency of Imaginations. A, This therefore, at the firft approach of Di\ine Imprefiions or Revelations in Dreams; cannot be any certain and fure di- flindion of them, although it may ferv - to raife peculiar notice and heed to them. But feeing oddnefs of Thoughts will not do, what think you of Order, Vivacity, Ciearnefs of Thoughts or Ima^^inations > For in Cafes of this extream Dirficulty, we. ought to let nothing pafs Unexamin'd. B, For ought I krow, you have hit upon the Right at lad. For if we know the ut- mofl bounds of Natural, we can eafily di- ilinguilh, what is Supernatural. And as to Natural Dreams Mr. Locke defines well in thefc ^^^ords. A?tci Dreaming h fdf is, the F 4 percep' 7^ ^n Essay Parti. perception ofLle^sJjphil/i the ontward^enfes are Jloppd, fo that they receive not outward ObjeEis with their iifual quickneff] in the MtJid, not ptggejled by any External Ob- jeBs^ or Known Occafion, nor under any Choice or CondiiB of the Tinder ft andiiig at all. According to which, a faint perception of Ideas, rambling, confiis'd, without any order, or regularity in Sleep, is the genuine Charader of a Natural Dream ^ faint, be- caufe not fiiggefled, or occafioned by Outward ObjeBs, with that ufual qitichiefs -^ again Rambling, and Confufs'd, becaufe not un- der any Choice nor CondiiB of the JJnderftand- ing at all. If this be a Natural Dream, £as truly it feems to be] the contrary, viz, a. quick, lively perception of Ideas, regular, uniform , and coherent, in my Opinion , fhoiild bid fair for Supernatural. For co- herency and regularity of Ideas, muft fup- pofe a Choice and Condud of fome Under- flanding5 ?nd becaufe this cannot be the Underftanding of the Sleeping Man, it mull be fome other Underftanding, that guides and conduds thefe Ideas. A. This feems highly probable, for the Jleafon, why in Natural Dreams, the per- ception of Ideas, is fo faint and languid, is becaufe no real External Caufe nor ObJ^d: excited them :^ and confequently they ap- pear not real, but a meer Dream, when One awakes. But when a real Caufe or Ob- jed Parti. 0^2 Inspiration, 7^ jed excited thofe Ideas, why may not the perception, be as lively, as when Outward Objefts excited them, efpecially if the Caufe that excited them, whether an An- gel, or God /Vlmighty, makes as ftrong an impreflion upon the Under/landing , or Fancy, as Outward Objeds do, when One's awake ? Why then may not the perception of the Ideas thus excited, be as lively and flrong, as of Ideas really excited by Out- ward Objeds > And if the perception be as lively, upon the Minds, being acquainted with it, v/hy may not Things thus con- veyM, appear as real, as Things convey 'd to the Mind, when broad awake, through the Senfes ? For we judge of the Reality of Things, by the Livelinefs and Order of Ideas, and if the Livelinefs and Order be at leail: as great, in one Cafe, as the other, our Ground of concluding Things Real, would be as great in one Cafe, as the other. And, truly, if you fuppofe in Sleep, as great Or- der and Livelinefs of Ideas, as when A- wake, you would leave little diftindion be- tween Sleeping and Vv^aking 5 or at leaft a Man would bepuzled exceedingly, to know the difference, which of the two was mofl Real, either what palfed in his Sleep, or abroad awakco So that Fthink, we may ve- ry fairly conclude, that the immediate Mark of diflinftion to thofe Holy Men in Scrip- ture, between Natural and Supernatural Dreams, 7+ ^n E s s A r Part I. Dreams, was this Livelinefs, and Order, and Regularity of Ideas ^ becaufe this feems to make Things appear like Realities to the Mind, to diftinguifh tliein from meer Fan- cies and Dreams. And when it is faid, God appear'dto fuch aMmim a Dream, can we think this Appearance had lefs force upon the Mind, or Fancy, than Outward Objeds make? So the moil rational Platonifls. "Nafn in ipfiljomno 07tinmo dornitentihus ttcci- diint, d^^ no5 non difihiBe anmadverlmus, ant qii/z occitrrunt ant flatitm ib'i nojlruffj. Quan- do vera divmitus fnhtimtnr fomma., neq-^ re vera, dormhmis, d^ aJfeqimmo\ animad- vertmmfq'^ clarim , qiiam confuevimus vi~ gilantes , ideoq'^ i?i htjnfmodi fomnijs , niaxime ponitur vaticmium, fa\"S JamMkns^ Neither is this without good Foundation in Scripture, as might be colleded from di- verfe Inflances, particularly that of St.Peter^ when God fent an Angel to deliv^er him, the Night before H^?Wdetermin'd to bring him forth. Behold the Angel of the Lord ca?ne upon him, and a Light Omied hi the Vrifon, and he fmote Peter on the fide, and raifed him ifp 5 faying, Arife rip quickly, and his Chains fell off from his Hands. It is need- lefs to repeat aljj^ what foljow'd is the Words of St. Peter, which I think is to our purpofe. A71dVtt.tr. went oitt, and followed him, and wifi not that it was true, that was done by the Angel, but thought he faw a Vifion* Parti. o« Inspiration, 75 Vifion, What fhould this imply, hit that Divine Vifions or Dreams, were fo very clear, and lively, as Things prefented out- wardly to the Senfe, and there requir'd fome time and Recolledlion to diflinguilh them ? JB. You fpeak of Livelinefs and Order of Ideas, but when a Man's afleep, he really be- lieves himfelf awake, and all thofe Scenes as real, as what he fees or hears. A, But what dothhe think of thefe Things when really awake > Then they appear to have been faint, idle and incoherent. And when a Man's awake, I fuppofe the time of judging of thefe Things, and if then Things appear to have been otherwife Lively, void of all Irregularity, and fuch as we have en- deavour'd to defcribe, thefe Dreams' nnift appear different from what is ufual and na- tural, and confequently, raife in the waryefl: and moft unfanciful Man, a ftrong Pre- fumption of fomething Peculiar, and Exr traordinary, that was in them : Although, In the Third Place, I believe generally Things anfwering according to the Purpofe of thefe Divine Dreams, the coming to pafs of fome Event, foretold in them, or fome other miraculous and extraordinary Circum- flances, that attended, them, were the Grounds that afforded to fuch as received them, the higheft and moft abfolute cer- tainty of their peculiar and extraordinary Nature^ agreeable to TertuUian ^ Von enhn mua ^6 An Ess AY Part I. quia videntur vera funt, fed quia adifnplen* iitr^ fides fomfiiorum de effeSlu^ non de con- fpeBtt rennntiatur. To this there is great Encouragement given from Sacred Autho- rity, as well as Reafon. For in the fore- • mentioned Inftance of Mofes, as we obfer- ved, notwithftanding the many Miracles wrought before him, and by hnn, there is yet a farther Sign vouchfafed him, whicli he was to exped, and from whence he was more efpecially to conclude his Divine Au- thority and Commiflion ^ and if this were a more fpecial confirmation to Mofes, of his being fent, and aded by God, [as is hard to deny, when made fo by God himfelf ] much more may fome outward Confirmation be fuppofed neceffary, to this way of Revela- tion, to beget in him, that receives it, the higheft Aifurances of its Truth 5 becaufe this way feems darker, and liable to more Miftake, and the expectation of an Exter- nal Proof, is afTuredly very warrantable in any Man, upon his fir it receiving of it 3 be- caufe warranted and granted to a way of Divine Revelation, the moft confpicuous, that feemed to need it not, according to the Divine Teflimony it felf, this way of God's revealing himfelf to Mofes, exceeding in point of Clearnefs and Familiarity, any that was granted to other Prophets. So that how manifeft foever thefe Divine Impref- lions or Revelations by way of Dreams were, it Parti, on Inspiration. 77 it cannot be pretended, they carry 'd a grea- ter Evidence with them, of their Divinity, than the way wherein God reveaTd himfelf to this great Prophet Mofes^ to which yet if a higher Proof be granted, we cannot doubt, fometimes of the nQceflity, but al- ways of the ufefijhiefs of fuch a Proof, to ways lefs clear and difcernible. And befides, it is clear from Sacred Hiftory, whatfoever Impreflions a Man feels, whether Sleeping or Waking, faving in Inftances hereafter to be mentioned, if the Event fucceeded not according to the Revelation, that Revelation was falfe 5 and if other Men are to look to the Event, and be led into an Opinion of the Prophet ftom it, why not the Prophet himfelf look to it, and be led hence into an Opinion of his own Revelations } I mean, before he is through'y acquainted with Reve- lation. But of this furely, we have faid enough. \Vhat has been faid, touching this way of God's revealing himfelf, viz. by Dreams, may infubftance be apply'd to what we term extraordinary Infpiration, which we con- ceive to be an immediate Application, and Ading of the Divine Spirit upon the Rea- fon and Under Handing of Man 5 and here- in we didinguifh it, from what is termed Vifion: This, in our Opinion, being more efpecially a Supernatural Impreflion upon the Fancy, and Imagination, when the Stn- fes 78 An Ess AY Part t fes are open or awake. For as wq ha\'e all along allow'd, where th* Spirit of God ads in this extraordinary manner, upon whatfo- €ver faculty of the Mind, it is felt in pro- portion to its ading, and the truly Infpir'd Man feels it, ^xtreamly different from the Natural Operations of his own Faculties, and in Virtue of it, maybe carry 'd on with a flrong Pr-ifumption and Belief, that fome- thing Supernatural aded him , yet for a full Conrirmation of it, this, as in the former Cafe, may depend upon fome Event, upon fonie Outward Teflimony, that is more evi- dently Miraculous. And for this, may be again alledged the prefent Example of Mo- fes, who was not to depend entirely on Mi- racles wrought before him, and much lefs Ground, I think, is there to depend entirely upon the Inward Workings of the Mind. For befides, what hath been already faid, it is to be remember 'd how little the Philo- fophy of the Mind is underftood ^ and every fenfible Man fees in Fad, what Itrange and qbilinate Conceits have feized Men, touching their Infpiration, what ftrange Motions, me- Jancholly and diftemper'd Imaginations have produced, and what Fallacies impofed upon the Judgment. And be fure the Almighty knows the Diforders the Minds of Men are fubjed to in this Mortal State, better than our felves 5 and confequently, when he truly Iiifpires a IVIan, he doubtlefs gives it very Part I. on I N s p 1 R A T I o N. 79 very evident Marks of diftindion, from all other refemblances of it, from all odd and pre- ternatural Feats of the Fancy. So that what- foever ft range Motions feize a Wife Man, whatfoever Impreflions, or Lights^ he feels within himfelf, if he be a Man of Judg- ment and Experience, he could not but re- fled, what Delufions Men have this way been fubjed to, what Errors it hath intro- duced, not to a little Difturbance both of Church and State, which hath arofe from Men's fondnefs of being Prophets, that hath made them draw too hafty conclufions, as to their hifpiration,depending wholly upon thefe Inward Workings and Lights, without any Outward Sign or Teftimony of it. That Arch-Heretick and Impoftorylf Time hath confuted their Predidions, and deli- verM down to Pofterity among the Lift of deluded Perfons, or Impoftor?. And wliat was 8o Jn E s s A y Part I: was k on which they built tht^ir Infpiration > According to the belt Accounts of them, on little more than thofe Inward Workings, from their Extacies, and the like. The innumerable Inftances of this kind, both Antient and Modern, muft furely teach a Wife Man Caution. And I believe, feldom hath it been, if ever, in this extraordinary Infpiration, that God hath left the whole Proof of it, as to the Infpired Perfon him- felf, to reft upon the Inward Workings or Impreflions he feels, becaufe this feems to me fingly, no certain Proof of it 5 unlefs a Man could demonftrate the utmoft Power and Reach of the Natural Faculties : But fo little of this is under/lood, that no Wife Man is fo hard}', as to pretend to demonftrate here, not even how the Mind exerts the moft Natural Thought or Ad 5 and if this be a clear Cafe, it follows as clearly, to affirm with the utmoft Certainty, a Man is Infpi- red from barely what he feels, is to affirm with the utmoft Certainty, that of which he has evidently no Certainty. And feeing God knows our Ignorance, both as to the Caufe and Manner of the Mind, exerting the moft natural Ac^ and Operation, who can believe he would be pleafed to place the whole Strefs of his Infpirations, upon the Impredions a Man feels > For this, methinks, would be to require the moft certain Belief, upon a Ground Uncertain, that Part I. 0/2 Inspiration. 8i that will afford no Certainty. There is no queftion but that God hath an abfolute Power over the Underftanding, and Will, and all the F.aculties, and can force a Man s Ailent w^tlifqut any of thofe Reafons and Motives that are proper and neceflary to beget Belief. But on what good Rea- fon doth any Man fuppofe this of God > Is it not as eafy to him, when he would make his Will known, and have it certainly to be believed to be his Will and Com- mand, to afford fuch Proofs, as do imply and clear to the Prophets, jUnderftanding, the Certainty of it ? Is not this much more agreeable to the Nature of a rational Crea- ture } And befides. Men do not fufficient- ly animadvert, if this be all the Reafon a Man can allign to himfelf of his Infpiration, that he feels himfelf Infpired, that he isfute he is Infpired 5 this has been the Pretence of all Impoflors, and deluded Perfons, where- by they have impofed upon themfelves, and others. I feel my felf Infpired, fo faid ano- ther Two Hundred Years ago 3 and in Virtue of this prophefy'd, a Tittie of which never came to pafs 3 hence I conclude him to have been a Deceiver. But how know I, what I feel, be not the fame that he felt? J5. Come, Tperceive, you'd not prophefie on fuch Grounds, you would not w4iolIy truft your own Inward Senfe and Feeling 5 G nay. 8b An Ess AY' Pafrtl. nay, from yoiir Difcourfe, I fancy, you would hardly truflan Impulfe, era Voice within you. J, Not 'fingly, I confefs, \\4th^ut other concurrent Teftimonies, ilioi^M' ^God conti- nue the ufe of my Reafon ^ iiWd if he did not, howfoe\^er I might beheve, or ad, 'I hope other People would have more Senfe than to Relieve me. A ftrong Impulfe, a Voice inAa Man's Head, how often have thefe prov*d nothing, but the meer Effeds of a Diforder'd Imagination ^ and a Wife Man that knows this, how can he entirely depend upon it ? -^orr B. A poor and flender Ground of Depen- dence 5 but the Misfortune is, fuch Men are ufually deprived of their Reafon. A. But we, I hope, are in our Wits, and by the help of our Reafon, treating of In- fpiration, and confequently mufl not think of it as thefe Men do. Should we fall into their Misfortune, and then talk in their Strain, we might hope to be pardon'd, but not now. B. But we muft not treat of this Subjed^ like mad Men, but think rationally and fo« ' berly of it. But may not the Infpir'd Per- fon in fome Cafes, without any fuch out- ward Proof, as you fuppofe, be afliired of the Truth of his Infpiratiori ? Will this hold in all Cafes ^ A Some- Part J. 0/2 Inspiration. 83 A, Sometimes the Matter of the Infpi- ration may be Miraculous, and carry its own Evidence with it. As when a Man is en* dow'd fuddenly and momentaneoufly with a new Language: Or again, when a Man is Infpired with Ideas or Knowledge intirely beyond the reach of the natural Faculties ; Orelfe3^/j>, tothe acquiring whereof, time and diligent application of Mind, areabfo- Jutely necellary ^ in fuch Cafes, the Lifpir'd Perfon may be allur'd of his own Infpiration^ and it is equivalent, to him that receives it, to any outward Proof or Atteftation. B, Yes certainly, this is fomething to re- ly upon your great Pique then, I per- ceive, lies againft I know not what Motions, Imprellions, or Workings, which the Man himfelf, fays he feels within him, and founds his Conceit of Infpiration on. A, And yet after all thefe Workings and Motions, the Man upon Examination, is really Infpired with nothing, with 120 new Language, Thoughts, or Knowledge 3 is evidently the fame, unlefs peradventure more Ignorant, more Conceited, and Irrational, than before. This I take to be the very Spirit of Phanaticifm, and a Man may be under fuch fort of Infpirations, or Impref- fipns, all the pay long, without being tile wifer or the better. G 2 B, Truly ^ An E^s XY Partl;l B. Truly I would not have Men believe meer Convulfions of the Body, Divine In- fpiration, or- that the Spirit of God, when it enters a Man, only makes a mighty Tu- mult in the Machine, excites I know not what unaccountable motions in the Mind, without teaching or revealing to it any thing. J. And after fuch mighty Pangs, that thefe Men profefs to feel, after their great Labourings and ^truglings, what a Burthen are they deliver'd of! Things fo truly idle, fo clearly of no ufe nor importance to the World, that inftead of being worthy of fo high a Parentage as the Divine Spirit, Hu- man Reafon is afliam'd of, and flatly dif- owns fuch a Birth What we have faid- of Infpiration,- we repeat concerning Vi- fion. B. I think you have fufhciently explain'd your felf as to this. It would be to the Purpofe, could you draw any Authority from Scripture. A. You know, Saimtel was a great Pro- phet, how he became fuch, is defcribed. The hord called Samuel^ and he anfivered^ Here am I, Now Samuel thought Eli had called him, and ran to him 3 Eli deny'd any fuch thing, and fo the fecond and third time. It is faid in the Text, Samuel yet knevp not the Lord^ neither was the Word of the Lord jet reveakd to him. And it is farther Parti. 0/1 Inspiration. 85 farther faid of SamueL And Samuel grew, /ind the Lord was with him, and did let 7ione of his Words fall to the ground. And all\{\?i!t\, even from \>'X^toV:Q.x^^'A, knew, that Samuel was ejtahlijhed a Fro'phet of the Lord. From henoe we may obfcrve thefe following Things. I. That the Revelations we often read, were made to Men in the Old Teftament, were direded to them, in a way, refembling a fenfible and audible Voice, appear'd at leaft to them, as from without, as the Voice of a Man to the Organ of hearing 5 Why, or how elfe fhould Samuel apprehend this Call or Voice of God to proceed from Eli ^ But this may not be fo material. II. I think, this Voice that was made by God, upon ftrid: Examination, will be found, not to refemble Old Eli's Voice. It may be thought indeed other wife, becaufe Sa- muel miftook it for Eli's. But this might be, becaufe Samuel knew no one elfe there but £"//", and then who (liould call him but Eli^ He was call'd, and he went to Eli, as he thought him only in the Place, as any Body elfe would. But thence I fuppofe, can it not be infer'd, that this Call refembled the Voice and Tone of £/i 3 fo that had Sa- muel then known the Lord, he could not have diftinguilh'd it from the Voice of Eli, G 3 For 86 An Essay* Parti. For it being the Purpofe of God to reveal himfelf to Samuel, why Ihould he afTume Eli's Voice? I know not, whether this would not look like too much trifling to be ima- gined of God. But befides, it is faid, as ytt the ChiU knew not the Lord -^ and this is given as a Reafon, why he ran to Eli 3 but luppofing he had known the Lord never fo well, would he then have ran to EU^ The Text implys the contrary. And yet if the Voice or Call refembled that of Eli, he would certainly have ran to Eli, notwith- ftanding his Knowledge of God, if the Voice of God had been no ways diftinguifhable from the Voice of Eli. If therefore, this be the Reafon, why Samuel ran to Hi, be- taufe he knew not the Lord, had he known God, he would not have ran to Eh, and confequently, that Voice was diftinguilh'd from the Voice of Eli, III. I advance, as probable, that thefe fenlible Voices or Calls, whereby Divine Revelations were made to Men, had in them fomewhat fo peculiar, that no Human Voice could eafily imitate. It is highly probable, as I (hall farther endeavour to Ihew hereafter, notwithftanding Samuel, when called of God, ran to Eli , yet that this Voice or Call did not refemble the ufual Voice of Eli, And araongft other Reafons, becaufe then Samuel might have been liable to flrange Impofi- Parti on Inspiration. 87 Impofitions, and it might be in Eli's Power, very eafily to impofe on him, his own Words or Fancies, for Divine Revelations ^ which although we imagine Elt from his Cliqradei^^. - far from being inclinM to do, yet methinks, it feems extreamly odd, to allow him ca- pable of it. But a little to abflracl from the prefent Cafe of Samuel. Admitting, we allow the fupppfition, that thefe Revelations wer^ convty'd to Men, in the manner the literal Senfe imports, by a fenfiLIe Voice or Speech, I would fain ^now, or have any Man con- fider, whether it be reafonable to fuppofe, a true Prophet capable of being impofed on by any Artifice Qr Contrivance of Men, and take that for a Divine Call or Mi/lion, which was nothing but a meer Trick, or Deceit of others ? If any Man can think this poflible, or confident, he will fubjed a true Prophet to the Delufions, and Phana- tical Conceits of common Men, and open a way to expofe his Authority, if others attempted it, to Contempt and Ridicule. If he aflerts the latter, |^which furely is moft reafonable] that a true Prophet, un- lefs when Qod gives him up to Delufion, is liable to no fuch Impofitions, this Call, fen- fible Voice, or Speech of Cod, muft have fomewhat fo particular in it, muft ftrike the Senfe and Underftanding of the Pro- ^^phet fo peculiarly, that nothing Human or Diabolical could do the like 3 fo that on any G 4 Attempts 88 An Ess AY Part I. Attempts of this Kind, the true Prophet readily and eafily difcovers the Deceit, dif- owns the Call or Voice, acknowledges it not Divine. Thus we often read of Mra- ham, that God called to him out of Hea- ven, and Abraham acknowledges the Call Divine : Now in this Cafe, I would pro- pofe it to be confider'd, if any Attempts had been made to abnfe Abraham, [as how eafily might a Voice have been contriv'd to aifed him from a Perfon unfeen] would Abrahatn have acknowledged, rever'd this Call as Divine } I can, for my part, htlitvt no fuch thing. And if others are of the fame Opinion, it muft be granted, becaufe no Human Voice could excite the fame Senfe or Perception in a true Prophet, as the Voice and Call of God did, and confe- quently couldpot appear the fame,to one,us'd to Extraordinary and Divine Revelation. B, I mufl coniefs, if this prove true, you abundantly fecure a true Prophet, from all Impofition, make a wide Difference indeed, between true Revelation, and meer Fancy and Conceit, A. To conceive otherwife of thefe Calls of God, feems to me a very fuperficial and vulgar Apprehenfion of them 3 and of this Opinion have been very curious and dili- gent Searchers into the Jewijh Antiquities, of whom I fhould take no Notice [for I look upon the Fountains, from whence thefe Authors Parti. 0^2 Inspiration. 89 Authors drew, Philo, Mamonid^s, and other Rabbles, to have no better contained and prefer ved the unwritten Dodrines of the Prophets, than the Church of Rofne hath thofe of the Apoftles] did they not here fpeek agreeably to the Reafon of the thing, on which I think it is much better to rely, than Vain and Chimerical Fancies, that have little Foundation in Reafon, Sacred Writ, or any other Authority, '^h. Smith, a 'Man well vers'd in thefe ^^^^^^ ^-r * Writings, on the Queftion, courfes pag\ how to diftinguifli between a 203. Ffeudoprophetkal Spirit, and tnte Revelati- on or Infpiratton, fays thus. The Hebrew Majiers here tell us, that in the beginning of Prophetical Infpiratton, the Prophets nfe to have fome Apparition or Image of a Man, or Jngel, prefenting it felf to the Imagina- tion, Sometimes it began with a Voice, and that either flrong or vehement, or elfe foft and familiar. And fo God is f aid fir ft of aU to appear to Samuel, who is faid not yet to have known the Lord^ that is as Maimonides, expounds it 5 Ignoravit adhuc, tunc tempo- ris, Deum hoc modo, cum Prophetis, loqui folere,<5c qubd hoc myfteriumnondum fuitei revelatum. In the fame manner, R. Albo,y^r otherwife -we mufi not think, that Samuel vpas then Ignorant of the true God, but that he knew not the manner of that Voice, by which the Prophetical Spirit was wont to awaken the • Attention 90 An Essay Part l!> Attention of the Prophets, Which Opinion of theirs, if true, plainly fuppofeth, that this Divine Voice , was very much the fame to all true Prophets. For it is fpoken univerfally, as a means to awaken the At- tention, not of Samuel only, but any one elfe, to whom God revealed hirafelf. Sa that whatfoever the nature of this Voice to Samttel was, it feems to be the fame that was direfted to other Prophets, and that this fliould be Old Eli's Voice, that God Ihould addrefs himfelf to all the Prophets, both be^ fore and after Eli in his Voice, is a ftrange Honour done to Eli, and what no Man c^ eafily fanfie. And if this Voice was intend- ed to awaken the Attention of the Prophets at the firft approach of the Prophetical Spi- rit, what a powerful means is here fuppofed of this awful and deep Attention, to hear a Voice like Old Eli's I This Voice denoting God, furely it flands by the higheft Reafon, that it had fomething particular in it, that was apt to denote God, not fuch as in its own Nature is apt only to denote an old decrepid Man. And be fides, that thisVoice that Samuel heard, was not peculiar to himfelf, but what Abraham and otlier Prophets had heard be- fore him, will receive fome Confirmation, if we frame a very eafie Suppofition, viz^ an intercourfe between a true and a falfe Pro- phet, in which the true Prophet fhould de- mand of the falfe Prophet, upon what it was Parti. (?M Inspiration. 91 was he built his 0][)inion of his Infpiration, or Supernatural Diredlion: I cannot think from the Defcription of the manner of the Infpiration, or Revelation of the falfe Pro- phet, the true Prophet would receive any Satisfadion, or have Reafon to believe him truly Infpired, becaufe he would not fpeak agreeably to his inward Sentiments of the Thing. But furely this cannot be fuppofed between two real and true Prophets, who had both heard this Call or Voice of God 5 upon Debate of fuch a Point, they muft dif- courfe more intelligibly and fatisfadoriiy one to the other, it being on a thing that both knew fomething of, had been both acquain- ted with, and felt, which could be upon no other Ground than an Agreement, as to the manner of the Revelation. But to re- turn to our Author, he would have the Jew'tfl Writers at a great Agreement about this 5 as to which he produces diverfe Au- thorities. Touching this foft and gentle Voice, whereby God made himfelf known to the Prophets, it is inftauced in JJmn : And they heard the voice of the Lord walk- mg in the Garden^ in the cool of the Day § and Adam hid himfelf from God, amon^fl the Trees of the Garden, and the Lord God called unto A^?{m, and faid unto him, where art thou .«? To hear a Voice walking, feems not fo agreeable. Therefore thefe Jews expound it, of a geinle vocal Air, 'by which w rf^o^. jft yJrt Essay Part I. whatfoe\'er is meant, it is underftood to be very different from EWs or any Body's Voice tKe. Thus again, itfeems, it was the una- nimous Senfe of the Dodors upon that place of Samuel, as yet he kneiv not the Lfird^ that is, he knew not the manner of the Prophetical Voice. So that this Voice that Sartmel heard, was a Pj:ophetical Voice, the Voice that the Prophets us'd to hear, when they were called of God, which as we faid, no Man can fanfie the Voice of Old Eli. B, I am glad to hear others to have con- cur'd in this Thought, by which you are defended from a Angularity that would look conceited. A, It feems no lefs probable in the fourth Place, That when God raifed up any Pro- phet to the Jews, the manner of his reveal- ing himfelf to him, was very much the fame. And this I Argue again from this Inflance of Sa?nnel, As yet he kneiv ?iot the Lord, the Sence of which, I hope we have clear 'd to to be, that he knew not this to be the manner of God's revealing himfelf to his Prophets 3 and that becaufe this was the very firfl time he received any Divine Revelation. But now when Samuel knew this to be the Voice of God, and the manner of his revealing him-. ^tlf, at any time after, he could \txy readily diflinguifh it, without His, or any ones Inftrudion. That is, upon the Suppofition that Parti. o« Inspiration. 95 that the manner of the Revelation was very near the fame, and God made himfelf known to him, as before 3 otherwife, furely he muft be much in the dark, as at the firft, and Ihonld need an Interpreter, fome outward and miraculous Atteftation, or fome other extraordinary thing to denote its Original. Suppofe, for Inflance, God had afterwards re- veal'd himfelf to this Prophet, as tothe Apo- itles of our Saviour, by Infpiration, without any fuch Voice, by immediately affeding the iMind 5 why is it not reafonable to think, that Samuel would have been very much un- acquainted with this Method of Revelation, and confequently might have needed fome Inftrudion from others 5 the fulfilling of fome Event, or the like, to have given him perfed and entire Satisfadion about it > For is not the Cafe Parallel } If Samuel knew not the mear^ing of this Voice, becaufe it was the firfl time that ever he heard it, or received a Divine Revelation 3 fuppofing God had reveal'd himfelf in a different way to him, for the fame Reafon, that muft have appeared proportionably ftrange to him 5 or at leafl he could never be fuppofed , fo well acquauited with it, as the other, unlefs we fay, that a'Man may be as well acquainted with a Thing he ne- ver receiv'd, or had any Acquaintance with before, as with another of which he hath had Knowledge and former Experience, and fo 94 An Ess AY Part L fo acquainted, and unacquainted is the fame 5 which is a grofs Contradidion to common Senfe ^ or eJfe that there is but one and the fame manner of Divine Revelation, which is as grofs a Contradiction to Revelation. "When therefore, it is faid, upon divers Oc- cafions, the word of the Lord came again to Samuel, or the Lord fpake to him, who can doubt, but it was in the fame manner of Revelation [whatfoever that manner was] as at the firft ? And if this were the Cafe with Samuel, why not with other of the Pro- phets? Whofoever Ihall carefully confider the way of Infpiration or Revelation, made to each Prophet, fliall iind flrong Grounds for fuch an Opinion, and few Inflances to the contrary ^ as I could eafily make ap- pear, was it needful to the Scope of my Defign. Laftly, It is clear, from this Inftanc^ of Samuel, That upon the firll Approaches of Divine Revelation, the Ptrfons may not be fo immediately certain of the Truth and Nature of it. It was evidently fo in the Cafe of Samuel, and fo it may be, as rationally fuppofed in other Inftances ^ al- though there be no exprefs mention made of it. And we are not without an intima- tion irom the Text, to this purpofe 5 and the Lord was 7vith him, a?id let ?io?ie of his words fall to the Ground-^ and hence, from the Parti, o/z Inspiration. 95 the fulfilling of his Predidions, all Ifrael^ even from Bati to Berjljeba^ accounted him an Eftablifh'd Prophet. And as this was an unqueftionable Proof to the Peopel of If- raeX fo it muft be thought of great Satisfa- dion to the Prophet himfelf, to fee his own Predidions accomplifh'd ^ for although the Non-Accompliflimentof aPredidion in all Cafes, (^as is clearly fliewn by the late B. of WorceJler~\ will not neceifarily conclude a Man a falfe Prophet 5 yet if a Prophet never fees one Prediftion come to pafs, neither is endowed with any Miraculous Gift, to At- tefl an Extraordinary and Divine Prefence with him, it will require a very peculiar Faith and Courage, to keep up an Opinion in himfelf of his Divine Commiflion. The Prophets God hath reveaPd himfdf to, have not ufually been left thus deftitute. What 'Extraordinary and Miraculous Works did Elijah and Elijlm^ And there is hardly a Prophet in the oldTeflament can be feleded, in whom did not appear fomething Miracu- lous, who either did not work Miracles, or that was not accompanied with fome extra- ordinary Endowment, that did not foretel ' which came to pafs punftually 3 or the man- ner of whofe Revelations was not Miraculous, and carried with it clear Evidence of a Di- vine Authority and Origjinal. A?to the hi- fpiration that accompanied the Apoftles and tirft Chriflians, h is iieedlefs to iniift 3 it being 96 An Ess AY Part L being fo apparent, that Miracles among o- ther thitigs, fupported and attefted it to them. At the inftant of their Infpiration^ when the Spirit firft defcended on them, their being endow 'd with various Languages, fuch as they never before learned or under- ftood, nor could have Naturally, was an undeniableProof of fomething Supernatural that adedthem. B. You fay right. Had a Man fuch Gifts as the Apoflles, this would be a Proof in- deed of his Infpiration. But befides what'''you mention, would not the Difcovery of fome Secret things, fuch as the Angels reprehend- ing Sarah's Laughing 5 whence probably A- braham firft apprehended the Perfons he had Entertain'd, no ordniary Guefts, but either Prophets, £as the Woman o^ Samaria conclu- ded our Saviour from the knowledge he had of her Life and Adions] would not fuch things as thefe be fufficient Grounds of a Man's believing himfelf Supernaturally a£led> A. No queftion. The things which may be fufficient to fatisfie a Man, touching the Truth of a Revelation, may be very different and numerous, which I do not here under- take to enumerate 5 my chief End being to clear the Perfons to whom it is Recorded, Divine Revelations have been made, from the Imputation of Giddy, Enthufiaftical and Diftempef d Men, that thought themfelves Infpired Parti. 0/2 Inspiration. 97 Infpired or fent by God, meerly upon fonie extravagant Motions of Impulfes of the Fan- cy, which would not by any means, endure the Examination of found Reafon. On the contrary, it is very clear, there is not a Per- fon to be found in the old or new Tellameni:, that there fuftains the Charader of an In- fpired Man or Prophet, that had not fuffici- ent Proof given of his being fuch 3 and the fame Proof given to any Man now, though never fo Wary and Judicious, if void of Pre- judice and Vice, and qualified for Infpirati- on, would be abundantly fufficient to beget in him the fame Belief of his bemg Infpired, or Supernaturally aded on and directed, and engage him to aillime the fame Charader, and ^'indicate him in makmg the fame Pre- tentions to the World. B. I remember you began this from tha Inftance of Mofes, pray would you make any farther Obfervation from that Prophet ? A, Yes : That the fulfilling of fome E- vent foretold, and not depending upon ne- cellary Caufes, is a ftronger Proof of a Di- vine Revelation, or Miflion, than what ap- pears wonderful to the Senfes and Reafon of Men. j5. Indeed! I pray, your Reafons for that. A, Is it not faid by God to Mofes^ This jlmll he a Token to thee, that I have fent rhee^ when thou hajl brought forth the People H ■ om 98 An Essay Parti. out ofH^y^tjyeJhallferve me on thisMountaini B, True. Bur what then ! A. It rs not thus faid of the Miracles wrought before him, neither of thofe, that he himfelfwrought mEgypt^ih^x. they Ihou'd be a Token unto him, that God had fenthim,they were indeed propofed as an immediate To- ken and Proof to the Children oUfrael, that God had fent him , and for very good Reafon, becaufe they were immediately necelfary to give Mofes Credit, and to difpofe them to hear him, and depart with hun ; Whereas, had he only declared this Token, that upon their be- lieving him, and departing with him, they , fhould ferve God on fuch a Mountain 5 this had' been highly Prepofterous, becaufe the Teft would have been at fome diftance of time after they had joyned with him, which would not have been fair, it fuppofing them obliged to believe him, before any Proof had been gi\'en of his Divine Authority, or Ra- tional inducement afforded of their Belief If the Proof of a Man's Divine Authority or Million lies at fome diflance of time, the Matter will lie in fufpence, or indeed there will be no Proof at all given of it, until the thing comes to pafs. For nothing is more con- fident than fuch a Demand or Expedatioii ^ that a People, or a (ingle Man, fhould firft believe another Divinely fent, and venture on it, and proceed accordingly, and then afterwards receive Proof fumcient to con- vince Parti. 0/2 Inspiration. 9j vince him. But hereto Mofes immediate Belief was necellary 3 and to tell the Ifra- elites they fliould See, or Pray, or do any thing on Hereby as it would ha\e been no- thing to the purpofe, lo it could have figni- fied nothing to them. But although it fignified nothing to the Ifraelites, yet it fignified much to Mofes 3 and of this we have the greateft Security, becaufe that mufl be, without all Difpute, the great- eft and TrueftTeft, which God himfelf de- clares to He fo, and that muft be a Teken, which in its own Nature can be moil fafely rely'd on, which God himfelf Teaches Mei], moft efpecially to rely on. Tbis-Jljall be a. Token^ fays God tinto thee 3 eveti after all the Miracles wrought by \\m\mEo ypt^ which 1 fay, feems to give the Preference to this, even beyond Miracles themfelvts. E. If you think fit, let us confider this Matter fully. Compare thefe two together, the Evidence that Miracles give of a Divine Revelation or Commiflion, and that of Fore- telling fome future Event, not depending on neceffary Caufes, but againft them 3 a- gainft all apparent likelihood and probab li- ty, and herein Illuftrate, and Juftify the prefent Text 3 and of two great Confirmati- ons of a Divine Re^-elation, Ihew the greateft. A, It may be worth our while, or in Or- der to it, it feems to me needful to confider, firft, what a Miracle is. And of this, the . ■■■' H 2 moft lOO An Essay Parti. moft common Apprehenfxon I think, is. An EfFed contrary to, or furpaffing the Power of Nature, and therefore appearing wonder- ful to the Senfe, and from Natural Caufes, unaccountable to the Reafon of its Speda- tors 5 or as others would ha\'e it, an Effed that nothing lefs than a Divine, or an Al- mighty Power could produce. Which latter feems to me a \'ery uncorred Account or De- fcription of Miracles, it laying the Founda- tion of much needlefs Difpute 5 neither is a whit ferviceable to the end it is intended : For it beiug Matter of Controverfy, whether any thing but God can work Miracles ^ it looks not altogether fo fair, to lay down in the Definition, that God only can work Mi- racles, and fuppofe the thin^ in Agitation * and Difpute. Neither doth it advance the Purpofe, as wefaid, of the Authors of ;.this Opinion 5 for when it is plainly fhewn, that other things can, and have done Wonders be- lides God, they are forced to deny thefe to be true Miracles 5 and upon little other Foun- dation than the bare force of their Definiti- on, which is nothing to Men of a contrary Mind. Juft as Bes Cartes having lain down. as a Principle, that the veryElTence of Spi- ritual Beings confifts in thinking 3 and confe- quently the Soul of Man always thinks, he Was forc'd to that hardinefs, as to deny the Experience of all the World, and contend, the Soul thought, when the Man knew no- thing PartL 0/1 Inspiration. loi thing of the Matter. So here, when plain Inftances are prodiic'd of Miraculous Opera- tions that have proceeded from E\'il Spirits, thefe Men are forc'd t6 deny them to be true Miracles, which have yet all the Appearance of true Miracles. But fuppofing this a true Account of Miracles, how can any Man know this of an EfFed, that it furpafles the Power of Nature, and abfolutely requires a Divine Power 5 not clear and undoubtedly unlefs in particwlar Cafes, he can deter- mine and demonftrate the utnioft Power and Force of Nature, and likewife the adivity of Evil Spirits. As the firft, the Power of Nature, herein the mofl acute Philofopher muft own himfelf fliort and defecT:ive : Nei- ther will it be fufficient that an EfFed: ap- pears contrary to what is ufually the Courfe of Nature in all Cafes, to prove fuch an Ef- fed Miraculous, and beyond the Power of Nature, becaufe the World is abundantly fenfible, that many things, that former Ages thought and term'd Miraculous, that ap- peared ftartling and amazing to the Scnfe and Reafon of Mankind 3 the Experience of later times hath difcovered to proceed from Natural Caufes, and to be nothing but nieer Natural Eifeds^ and that they imputed thefe things to other Caufes Supernatural, was owing to their Ignorance of the Power ard Operations of Nature. What a Miraculous thing was Thunder, an Eclipfe of the Sum' H 3 or 101 An Essay Parti. or Moon to former Ages, what Pannick Fears and Dread it rais'd in them ? And yet upon the Improvement in Aflronomy, this later is an Efed fo Natural^ fo Ealie, that with- out much, or deep fkill in this Art, not only a Tiewton^ a Wallis^ or a Witty ^ but e^-'ery little Almanack Maker can foretel, and pre- cifely determine to the end of the World. Had that been true of Mahoinet^ which o- thers have aflerted to be falfe, That he Or- der 'd his Body, after his death, to be in- ■v^olv'd in an Iron Coffin, within the aftivity of a certain Load-flone, which he had plac'd in the Ceiling of the Temple, and foretold his own afcent thither : How Wonderful and Miraculous would this have look'd to IVlen unacquainted with the vertue of the Load-ftone ^ but furely a grand piece of Impoflure to Men of this later Age. Had any Man, or Society of Men been acquain- ted with the Effeds and Ufes of Gun-Pow- der, as an * Author of great Credit flyly In- finuates [_I am afraid, without * Sitirmam ai-iy good defign] of the Hea- ^^ then Priefts, that they had this Secret 5 yet fuppofing this, and that they us'd and apply'd it iecretly^ with the fame Art, as now, in Mining, in blowing afun- der Rocks, in overturning the ilrongeft and moft ponderous Buildings, in making fuch terrible Ruins, and Devaftations and Slaugh- ters, and at one fudden and momentous ftroke T Parti, ow Inspiration. 105 ftroke : to the Wifeft Man then living, un- acquainted with this Secret, it muft ha\'e appear 'd down-right Miraculous, ^nothing Jefs than the exertion of a Divine and Al- mighty Power 5 for tliefe EfFefts could ha\'e been folvable by hira on no othei* Principle. What thoughts had the hidians of this when they firft faw it > B. Good Sir, let me interrupt you. What mean you by all this > Would you imply, as if there w^as no certain way of diftinguifh- ing a true Miracle from a falfe one > See you not what would follow from this ? Let me intreat you, to forbear. A. This is not our prefent purpofe, to (hew the diftinguifhing Marks of a true Mi- racle 5 neither, indeed, to vindkate the Miracles Recorded in the Old and New Te- ilament 5 neither can this, with any Good and Wife Man, invalidate them. But to remove this Scruple in your felf, or others, be pleas'd to anfwer me to one or two Que- flions. FirH^ Whether what I have difcourfed as to our ignorance of the Power and Effects of Nature, be not true 3 would not thofe things have appeared Wonderful and Mira- culous to former Ages 5 which by us, by reafon of our Experience of thefe things, are efteem'd nothing but plain, ordinary Effetfls of Nature } H 4 /i. It 104 ^^ Essay Part I. B. It muft be granted, A, Can you tell then in thefe Cafes, as well as others, why Truth muft not be fpoken > If the Miracles of Mofes and the Prophets, our Saviour Chrift, and his Apo- flles, be true, as doubtkfs they are, muft not Truth in other Cafes be aiTerted;, for fear of rendrinp^ them imtrue } Muft we not Difcourfe of falfe Miracles, of our Igno- rance of the Power of Nature [which is a Truth open and evident, confefs'd by all Men] and in vertue of this, how liable Men rnay be to be impofed on ^ and hv nee I think fairly and rationally infer. That all things appearing Wonderful to the Senfe, may not iingly prove a fufficient ground of concludi4ig a Man Divinely Infpired 3 I fay, muft we forbear to fpeak Truth, for fear of unfetting the Foundations of our Faith ? But is this the way to make our Faith appear true, to inquifitive and difcern- ing Men ? Does it not lodge great Sufpici- ons with Men of fome Weaknefs and \Jn- foundnefs in any part, where they are for- bid to come near, to Search and Examin ? In my Judgment, a fond and foolifti fliynefs, and tendernefs of this in Men, as if God did not fee as far Men 3 and when he made a Revelation, he did not forefee, he made it to reafonable Creatures. B. Yes, without doubt ; But what of all that! A, Tmly, Parti. 0/2 1 NSPlR ATiON. 105 A» Truly, fomething like this mufl: be faid, if your Sufpicion takes place : For here you are afraid our defcanting on Truths, Obvious and Notorious, may prejudice Men's Belief of Divine Revelation. What doth this imply, but that God did not forefee the Common Truths, which Mens own Reafon and Enquiries would teach them ? Or if he did forefee them, as furely he did, can you conceive he would not fet the Revelation he made to the World, and the Proofs he gave of the Truth of it, beyond the reach of any fair and juft Conclufion, that may be made againft it, from Principles or Truths that the Reafon and Experience of all Refleding Men , muft certainly and infallibly lead them into ? If thefe be not your thoughts, you mnft either have flrange appreheniions of God, or Divine Revelation. B, In the mam I agree with you. As when the Almighty made the World, I be- lieve he forefaw all the Defeds or Diforders it would be liable to, and Wifely pro\'ided againft them. So when he made a Divine Revelation ^ I doubt not but he fbrefaw ail. the Reafonable Objedions that could arife againft it, from any Knowledge or Difcove- nes Men would make in Nature, ai:d Wife- ly provided againfl: them too^ So thit his Revelation, or the Proofs of it, Ihouid not Clalh, or bear Contradidion to any fuch fu- ture Difcoveries or Trutlis. ^ The io6 An Essay Part I, A. The EfFeds of the Magnet would have appeared Wonderful, if not down right Mi- raculous, while Men were ignorant of its attradive Power. The fame niuft be re- peated of Gun-Powder, its Effeds muft have appear'd absolutely Miraculous to former Ages. Now fuppofing the All -Wife Being had reveal'd himfelf to particular Men, with a purpofe of having the Contents of his Re- velations Communicated to, and Believed by after Ages ^ would it be agreeable to his Infinite Wifdom and Goodnefs, to place the Proofs of this Divine Revelation, in In- ffances not at all Miraculous ? To the pur- pofe. Should the Prophet thus have confirm- ed his Revelations, or Divine Miflion. Here is Iron, and here is a Stone , and I will make this Iron without hands, approach this Stone. The Effed^would have appeared Miraculous to Men unacquainted with the fecret and invifibie Communication between the Iron and the Loadfione, and might have pafs'd as Prodigious, both with the Prophet and People 3 but when the Matter had been difco^'er'd, the Wonder liad ceafed, and tile •Revelation had been difcarded « / 1 7 i B. Believe It, not fo fuddenly. It is 110 fuch eafie matter, to perfwade a People to difcard a Prophet, or a Revelation,, they have a long time believed. You may fhtw the Mahametans a Multitude of grofs In- confiftencies, in the Revelations of their Pro- phet, Parti, on Inspiration, 107 phet 5 the Qimkers, abundance of IdJe Impi- ous Imaginations, in the Writings of George Fox, before one or the other, ihal I renounce their Prophet or ReUgion. It is wonderful how Men labour to be inipofed on in Matters of Rehgion 5 and when Men make ufe of their Reafon, in aJi, the nioft Common Affairs of Life, they will not make ufe of it, in a Concernmenr, fureiy the greateft of all, that of Religion. Reafon, which is a guide to Truth, and intended to fecure Men from Error 5 here Men only make ufe of againfi themfelves, as a Weapon to defend them- feves againfi Truth, and fecure themfelves in Error, to Palliate, and Glofs over the Abfurdities, Fooleries, falfe PredicT:ions of their Prophets and Religion ^ beginning at the wrong end firfl, and concluding their Religion true, before any Examhiation and Proof is made of it , and confequently, all the force of Reafon is imployM to make that ap- pear like Truth, which is firft prefumed to be fo5 which Intereft and Education have inftiird into Men, without any, or the leafl Examination 3 in which Reafon, in Truth, has a Miferable Imployment, is a meer drudge to Intereft, Education, and the Lulls of Men, to Warrant , and render Specious whatfoever thefe didate, that is, all the Follies and Abfurdities under the Sun 5 and until you can clear Reafon from thefe Mafters, in vain you fhew Contradidi- ons and Impoflures in any Religion. A, To io8 An Essay Parti. A. To purfue our Intention. A Revela- tion is intended to Inform and Guide, not only the prefent, but afrer Ages 3 and con- fequently is to be Calculated, not only to the IJnderftandings, Capacities and Improve- ments of the Perfons, to whom it is firil Propounded, but of fuch as fucceed, and mufl be able to Hand the Teft, not only of the Ignorant, but of the Learned, both of the prefent and the fucceeding Times, that it is intended to Guide and Inftrud 3 other- wife it muft be efteem'd fhort and defedive, as to the purpofes it is intended. Now if a true Revelation Ihould depend upon a falfe Miracle, though when the Revelation was iirfl made, appearing Miraculous, and con- fequently then a fuificient Proof to win Men's Affent : Yet fuppoljng after Ages to difcover the falfefliood of it, though it may be fuppofed to make little Impreilion upon the Prejudiced and Unthinking , yet there would be too great a Ground of fearing its Effeds upon the Wife and Judicious. B, I hope you do not pretend to main- tain this Univerfally. Do not the Scriptures in many Cafes, take for granted, the Com- mon Vulgar Hypothefis, fpeak agreeably to the Common Apprehenfions of Men, whicJi are exceedingly different from the mofl: ap- approv'd Schemes of Philofophy now-a- days. ^. We Parti. 0/2 Inspiration. 109 A, We may have occaiion to fpeak to this hereafter. For the prefent you will permit me to return. The Miracles of the Old and New Te- ftament, ftand fecure and aloft from all Suf- picion of Jugling and hnpofture. Yet this we may adventure to affirm our Ignorance as to the Natural Caufes of things, and the Difcoveries that latter Times have made 5 of many EfFeds antiently efteem'd Miracu- lous, that do after all proceed no other- wife than in the way of Nature • J fay this mull introduce much obfcurity on the prefent fort of Evidence, and in fome Cafes render it not altogether fo clear, what is Na- tural, and what Supernatural, and make it very poflible, that many things appearing wonderful to the Senfes and Reafon of Men, may yet owe their Caufe and Original to nothing higher than meer Nature. And I doubt not, by the fingle vertue of this, had a Man truely the Philofophy of Nature, amply underftood the Caufes and Vertues of things, but fuch a Man, even yet, might perform Feats, that would ftrike theWifeft Man with Surprife and Wonder. But this is not what I principally intended. If we be ignorant of the Power and Adivi- ty of Second Caufes, and confequently this way may be liable to great Miflakes 3 how much greater is our Ignorance, touch- ing the Powci' of Evil Spirits, how far they can no ^f2 E s s A Y Part I. can ad, and interrupt the Coiirfe cf Na- ture ? and confequeiitiy how much more are we capable from this quarter, of being inipos'd on, as to EfFeds truly Miraculous and Divine? That thefe Spirits can do things beyond the Power of Nature, and that oftentimes they have had Permiffion fo to do, mull be paft all QiJeftion, to one that belie^e^ Sacred Writ. Let any Man only read attentively what pafs'd between Mofes and the Magicians, and he will need no fur- ther Argument. The firft Miracle Mofes wrought before Faraoh and his Servants, was the Converfion of a Rod, into a Serpent, and did not the Magicians the fame > They caft down every M.cin his Hodman d they became like- imfe Serfe?its, Mofes again turned all the Waters of the Egyptians, of their Rivers and of their Fools ifito Blood 3 as if the Magicians did not ftill the fame, we read they did fo too with their Enchantments. The third Miracle of Mofes was, he brought up the Frogs innumerable upon the Land of Egypt, The Magicians ftill imitated him in this, they did fo, with their Enchantments, brought vp Frogs upon the Land For is it not as difficult to turn a Rod into a Serpent, Water into Blood, or to bring up Frogs upon all the Land of Egypt ^ And all this the Magicians did. A. It looks fo, I confefs, to the Eye of Reafon. From whence one of thefe two I'hings mufl be admitted. If the Reafon of the Magicians, not imitating Mofes^ in the converfion of Duft into Lice, were a want of Power, becaufe it exceeded the A- bility of the Being that aflifted them ; It will be very plain, I think, that the Rea- fon or Judgment of Man, is very uncapa- ble, from the Nature of Wonders or IVIi- racles, wrought before the Senfes, infalli- bly to determine, what are Diving and what not 5 becaufe it looks as hard to the Judgment of Man, and as much requires a Divine Power, to do what the Magicians did, in the Virtue ofa Diabolical Power, viz, turn a Rod into a Serpent, Water into Blood, produce innumerable Frogs, as to turn Duft into Lice. B. But Ill -^rt Essay Part I; B. But you are not infeiifible, MiRt Di- vines fay here, thefe were not real Miracles, real Converfions of a Rod into a Serpent, Water into Blood, real Frogs, that the Ma- £taans produced, but only feerning Ones, but Delufions of the Sight and Senfes. A, No Divine, Mr. h knows that. However they appear'd the fame to the Sen- fes, and if falfe Miracles appear the fame to the Senfes, as real Miracles, there willbe no diflindion to us at leaft, between them. For a Man can judge of thofe Things, only as he fees them, as they appear to Senfe, and if Evil Spirits can fo far impofe upon the Senfes, as to make a Rod look like a real Serpent, "Water like real Blood ^ they will have the felf fame Effed upon the Mind, as if they were real, and leave us in the utmoft uncertainty, fo far forth as the Matter depends upon Miracles, which are Divine, and which not. For thefe real Miracles, real Converfions of a Rod into a Serpent, Water into Blood, did but appear real to the Senfe, and fo it feems did thefe Delufions, or falfe Miracles. B. But here is abundant Teftimony, which are Divine. For the Rod of Aaron eat up the Rods of the Magicians : x4nd again, by Magicians defifting, and openly acknow- ledging themfelvs out-done. A, True; Parti, on Inspiration. 115 A, True 3 and you may generally obfen^e far Aer, Such is the Goodnefs of God, that when he hath permitted Evil Spirits to work real Miracles, or fuch as appear'd real, he himfelfhath wrought real Miracles to oppofe to them, and to difcriminate the Divine from the Diabolical, and to prevent the ill Eifefts they would have. Thus in the firft preaching of the Gofpel, we read of great pretences to Miracles, very flrailge Things done by Hereticks, and the profef- fed Enemies to Chriftianity, as you have in TertuUian, and many others of the early Fathers. But then, at the fame time, real Miracles were wrought by the Apoftles, and firfl Orthodox Chriftians, which for Number, Greatnefs, and Variety, far ex- ceeded the others 3 and this way, as well as upon other Accounts, to all unprejudiced Beholders, demonftrated, which of the Do- drines proceeded from God, either fuch as the Heathens, or Hereticks maintain'd,or fuch as the Followers of the Apoftles maintained. And accordingly in thcfe later Days, fince , TrueorDivineMiracles have ceas'd, Falfeor Diabolical Miracles have ceas'd too. But now fuppoling thefe Magicians^ or any other Impoftor, had pretended to come from God, and as a Proof it, had fhewn thefe or the like Wonders, had turn*d Rods into Ser- pents, Water into Blood, had infefted a Land with Frogs, and no oppofition had been made to them, by equal or greater Miracles, 1 \vhat 114 -^« Essay Parti. whit would yoi,i have thought then > Where is the difierenee between turning Watei^nto Blood and Water into Wine ? and yet this lat- ter is a True and a real Miracle, and a Proof of a Divine and Extraordinary Commiflion, B. Look ye, I can never believe Provi- dence would permit Evil Spirits to work Miracles, in Order to confirm a falfe Re- ligion, br a falfe Prophet. 4tJ. I own it, without giving Men fuffi- cient Means of Difcovering from whence, and to what end thefe Miracles proceeded. And that has been by contrary Miracles, or cKe from the Nature of the Doctrines or Revelations thus pretended to be Authoris'd by Miracles. And there is no queftion as to the firjfl, but that God hath diflinguilh'd the true Religion by Miracles, as well as other things 3 and there is no Ground in a- ny other Religion of Competition or vying with it on this Score ^ and was this fingly the Teft, the Chriftian Caufe would eafily carry it, and triumph over all. But feeing it is pafl: all Difpute, the Devil is able to do things ftrangely fhipendous to all outward Appearances, that have apparently, at ieaft the outward refemblance of Miracles , nei- ther can the Senfe, nor Reafon of Man find any diftindion between them : Miracles in themfehes fingly, muft needs prove hence an infufficient Teft of a Divine Revelation. For here's a Miracle wTOught to confirm a ReveJa- Part/, on Inspiration. 115 Revelation or Religion. Hov/knowl, h\x\ this^Miracle was wrought by a Diabolical Power > Not barely from the Miracle, if the Devil can work Miracles or cheat me, [^which is the fame thing] with fuch out- ward Repreientitions, as tome appear Mira- culous, that have as much outward appearance, nay the very fame outward appearance,as thofe fuppofed Real and Divine Miracles in Sacred Writ. If you fay the Doctrines, fupported by thefe Miracles, fhew their Original. I grant it. But this is going off from the confideration of the bare Miracles them- felves, and bringing in other things to clear the point. If you fay here are many Mi- racles wrought to attefl: fuch a Dodrine 3 I fav, if a Thoufand Miracles were wrouffht to atteft any Corrupt Dodrnie, they would not pro\'e fuch a Doctrine to be Divine 5 and confequently Miracles are no infalli- ble Proof of a Divine Revelation 5 for if they were, they would pro\'e a Corrupt Do&rine to be Divine. So that by hold- ing Corrupt Dodiines to be a clear Con- futation of any pretencs to a Divine Re* velation, by Immediate and Pure Confe- quence w^e hold Miracles to be no cer- tain Teftimony of a Dixine Revelation. But beiides ., How do Corrupt Dodrines overthrow the pretences of a Divine Re- velation > Where Miracles are wrought in Confirmation of fuch Dodrines, they firft i 2 prove ii6 An Ess kr Parti. prove the Miracles themfelves to be ^alfe and Diabolical, cr not wrought by (x)d ^ for if they vvere really wrought by God, they would prove thofe Corrupt Dodrines to proceed from God 5 for the Dod:rines nnd Miracles muft proceed from one and the fame. Neither is there any poflibili- ty of fuppofing the Dodrines to proceed il'om Evil Spirits, and the Miracles to pro- ceed from God 5 if the Dodrines be Cor- rupt, they proceed not from God^ and if they proceed not from God, the Miracles. that fupported them proceed not from God. And this again proves Miracles no fure Ar- gument of a Divine Revelation 3 becaufe where Corrupt Doctrines confute the Pre- tence of a Divine Revelation^ they equally fhew the Miracles wrought, in Confirmati- on of fuch a Revelation, not to be wrought by God. xA.nd as to the number of Mira- cles, the force of this refts not on the Na- ture of Miracles themfelves, but our Ap- prehenfions of the Divine Goodnefs and Wifdom, with which Attributes we con- cei\'e it inconfifient to permit the De\il to work many Miracles, to atteft Untruth and Falfehood, or to cloud the Evidence of his own Revelation^ by permitting an equal one to be granted to a falfe Revelation. B, Thefe things, do abundantly con\'ince nie, but efpecially t^e Authority of Divine Writ:; for when th6\ Jews Blafphemoully \ afcrib'd Parti. 0/2 Inspiration. 117 afcribM our Saviour's Miracles to the De- vil, and the Power of Magick 3 our Sa- \iouT denies not the fuppofition of Satan s Power to do this, which had been eafie, but confutes them another way. But pray what is that other thing you would ob- ferv^e, touching the Magicians? J. Well remembred. If the reafon of the Magicians not turning Dud ^into Lice, were not owing to any defed of Power in themfelves, but to the hindrance of a Di- vine and greater Power that ad:ed Mofes ^ and this Expreflion of theirs to ?haraoh. This is the Fhiger of God^ be underflood of a reftraint was on them, by the Power in Virtue whereof ikf/'-y^j- aded, then jB. I underfland you ^ this will ftill in- creafe the Power of Evil Spirits, and im- plies, had they not been reflrain'd,they could fiave gone on much farther. But yet I beg leave you would not aflert, that thefe did, or could work real Miracles 3 let them be Imitations or Delufions, I pray you • for there are fo many Arguments againft real Miracles. As if they really turned their Rods into Serpents, then the Devil can give Life to things, and this would be a llrange Power, and had need to be reflrain'd indeed 5 fc-r my part, I can believe nothing the Author of Life, but God. I 3 A^ Lst ii8 An Ess AY Part I. ^. Let fuch look to this, that purpofedly Treat of Miracles 5 I take it we are not here at all concerned in it. B. You fay true, and really there is one * z)r- Fleet- "^ ^i^s looked abundantly to uood o?i OAin- it already, has clearly dif- '^'^' charg'd the Devil cf any fuch Power. A. Yes:, And in this hiflance of Mofes and the Magicians [from whence it hath ever been thought, the Devil hath fome fort of Power] he hath introduced, God oppoiing and contending with himfelf, ading both Mofes and the Magicians, and at laft Gloriouily Triumphing, and carrying off the Prize from himfelf. A moft wonderful DifcoA^ery ! B. I perceive you like not the Conceit, which coft him, l^as he acquaints his Learn- ■ ed Friend^ at fetting out] much Thought and Study. A. Like the Conceit, fay you ! Did you ever find any one that lik'd it > Seldom hath a Book been prefented to thePublick, that hath appear'd with that Air of Maje- fty and Supercilioufnefs, that aflumd fo much to it felf, upon fo little Grounds 5 fo flrangely will an AfFeclation of Novelty, and an overweaning Opinion of one's it\^^ im- pofe upon the molt Ingenious Men. But to return to our Argument. When Mofes had feeii how far the Power of the Ma- gicians Part I. Of! Inspiration. 119 gicians or Evil Spirits reached 3 ho\7 near in divers Inftances it had imitateu the Divine Power 3 mufl not this teach him \\'arinefs and Caution, as to relying fokly on the Proof of Miracles, for the Truth of a Di- vine Re^^elation ? B. It highly became him, doubtlefs. A. He cautions the Jen>s again ft depend- . ing altogether on fuch a Proof, i/, fays he, there arife amongyon a Frophet, or a Dream- er of Dreams, mid gtveth thee a Sign or a Wonder, and that Sign or Wonder come to pafs, whereof he fpake unto tbee^fajing. Let lis go after other Gods, that Frophet, or Dreamer of Dreams, notwithftanding never fo many Signs and Wonders he fhould ihew, was to be rejeded. B. You having been fufficiently clear on this fide, that Miracles fingly n}ay not be a certain and neceflary Proof of a Divine Re- velation, pray be as clear on the other, that the bringing to pafs fome future E\'ent, of no neceflary, but a contingent Nature, de- pending upon free Agents, to ha\ e more of certainty in it, and in its felf to be more conclufive of a Divine Rexelation. A. Firft it feems to me, a fnatter of greater difficulty, to determine Certanily anclhifal- libly, what a fingle Man, or Society of Men will do at a diftance of 'lime, than barei}^ to perform fome things that may appCaT Wonderful and Miraculous 5 and we are I 4 mu^h lao ^« Essay Parti. much more fecure from our Apprehenfions of a God, that Foreknowledge is a peculiar Attribute of the Deity, than that doing Wonders is fo. Two things {eem abfolutely necelTary to foretel. Firft, a moft certain Foreknowledge of what a free Agent will choofe and do, which is hardly conceivable ,of any Good or Evil Spirits, is indeed be- yond the Comprehenfion of our Underftand- ings, when apply 'd to God 5 and we attri- bute this chiefly to the Divme Nature, be- caufe the Scripture hath declared fuch to be the Superlative Excellency of the Divine Knowledge, and the exad: Completion of divers Prophecies, demonflrate it in Fad:. But never do we read ^this of the Devil^ or any Created Being. It is likewife con- fonant to our Apprehenfions of Evil Spirits, that they may do things very Strange and Wonderful ^ becaufe naturally we fuppofe them very Powerful, but from any thing we know of thefe Spirits, to deduce Foreknow- ledge is not poflible. It is true indeed, the Devil, or any Wife and Experienced Man, upon being acquainted with the Habits and natural Tempers of others, may form very probable Conjedures in fuch and fuch Cafes, what a Man will choofe and do 5 that is, acr cording to the prevailing Humour and Dif- pofition of a Man's Mind, the Covetous Man according to his unbounded defire of Wealth, the Ambitious Man according to the Paffiop of Parti. o« Inspiration, lai of Vain Glory that rages in him. And fo of others. But this cannot properly be faid to be Foreknowledge, it is only Gueffing, proceeds upon meer Conjedure, and confe- quently is void of all Certainty, and di- vers ways may prove FallacioLis 3 the whole Foundation of this fort of Foretelling being built on a Precarious Suppofition, that fuch and fuch an Objedl or Temptation be pre- fented 5 and the Perfon under fuch and fuch Circumftances, which may never be 5 ancj confequently what is forethought to refult, may never happen. Yet granting all this, the Predidion cannot go beyond likelihood. And if this be all the way that any Creature has of preconcluding the Choice, Motions and Ani- ons of free Agents, it will be no fure way 5 becaufe many things, as to the Refolutions and Adlions of free Agents, fall out con- trary to all apparent likelihood and proba- bility . Suppoiing for Example, The Devil, or any Heathen Oracle, that he is fuppofed to aduate, had been Confulted, touching the iifue of Abfalom's attempt to Dethrone his Father David 5 if all the means he had of forefeeing, had been only by meer like- lihood and probability, he muit needs have foretold wrong, it being in it felf mod like- ly, that Ahfalom would have purfued the means, moft apparently conducive to his end, which doubtlefs was to follow the Council of AhJthopbel, to furprife his Fa- ther Ill An Ess AY Part I. ther DavU, ere he was provided, which he did not, and on which moft evidently turned his Defeat : Which fort of inftabi- Jity in Human Councils and Refolutions and Adions, where there are fo many Sup- pofitions in the Cafe, if fuch a Courfe be taken, if Men do fo or fo, will render the Event incapable of being forefeen, or foretold infallibly, by the moft piercing and acute Underftanding. We may obferve the fame in general, touching the Illlie or Succefs of a Battle. In Order for the Devil, or any fi- nite Underftanding, in a way of likelihood, to forefee or foretel this, the Strength and Condud, the Prudence and Valour of Ge- nerals and Captains and Soldiers, is to be confider'd and computed, together with the Situation and Advantages of Ground, and many tilings more of the like Nature. But thefe are all uncertain and fallacious ways of Determining , becaufe firft of Accidents, which no preceeding Caufes open to the Foreteller, and which yet have generally in thefeMatters the greatefl hifluence,and decide them contrary to all apparent likelihood, ac- cording to the Wife Man, The R^ce is not always to the Swift, nor the Battle to the Strong , hilt time and Chance happen to them aU -^ and likewife becaufe it by no means holds of the Courage of Men, that becaufe they are ufually Valorous and In- trepid, therefore always fo 5 Experience ha- ving Parti. o« Inspiration. 125 vingfhewn, that oftetitiir les fudden and pan- nick Fears have feiz'd th e Braveft and moft Refolute Spirits. And thefe are fome of ' the Difficulties that render finite Under- ftandings incapable of foreknowing. But Secondly, To foreteJ exadly and in- fallibly, is required an ranlimited Power, as well as Knowledge. Fi)r ii any finite Spi- rit be never fo fagacious?, of never fo exal- ted a Knowledge ^ if ht.^ could forefee ne- ver fo exadly and certainly at diftance, all the Thoughts and Refolut ions of free Agents, What fignifies all this, if there be another Power above him, thatlnterefts himfelf in the Affairs of the World, and the determi- nations of Creatures ? Tha t firft influences the very Thoughts of free A gents, andfz/r;u- them even as the Rivers ofW'ater are turned 3 that raifes this Thought, ilippreifes that, profpers another. And again .as to Adionr. Permits Men to their own Thou^ghts, Delibt - rations and Councils, but then interpoii^s and overturns the lifues and Ev^^nts of fuc h Thoughts and Councils 5 never 1 uffers the m to be brought into Acl, but very often tihe (fired contrary. So that how f ure foever the Pevil is in forefeeing what Creatures would naturally do 5 yet cannot hefbe fure in foretelling, unlefs he be Supreami in Pow er as well as Knowledge , or unlefs t:he Power Superior to him, n^ver meddles i^ the A f- fairs 114 An Essay Part I. fairs of the World 5 or Laftly, uiilefs he can forefee and foretel, not only what free Agents will purpofe to do ^ but wha^GodT" himfelf will Decrees and bring to pafs. Nei- ther of which can be fuppofed. Not the firft, becaufe then he would be God inflead of a Creature^ not the fecond, unlefs the Dodrine of a Providence be difclaim'd. Nei- ther the third, for this would relapfe into the iirft, and make the Devil Superior to God in point of Power. For he muft be Superior if God could not' keep from his Knowledge his own Secret Purpofes and Decrees. And tliis we reckon Demonflra- tive againll the E>evils, or any finite Beings, foretelling with Certainty and Exa(Snefs. B. I do not now indeed wonder in the Heathen GracI-^, why Apollo fhould be fo fhy of a clear and pofitive Anfwer, altho' never fo much Courted and Bribed to it. Touching th-e Succefs of a War, or theMiie of a Battle, it was evident he cared not to be Decilive, but moft commonly left the E- vent to determine of which fide it Ihould go. If this was the Cafe, a prudent Cau- tion becaiiae him. A. Suppofing the Devil was confulted a- bout an Event at a Hundred Years diftance, uiilefs he Governed the World, what could he fay to it > How could he teJl what the Almighty would bring to pafs a Hundred Years hence > ' B, Nothing Parti. o« Inspiration. 115 B, Nothing at all beOjre. It is demoiiftra- tive upon thofe confefled Principles he can- not foretel. But yet whether this will car- ry your point fo Evidently, I know not. You acknowledge the Devil a Being of very great Sagacity, as well as Power 3 and why may not this qualify him in many Cafes, to foretel, as well as his Power qualify him, very nearl}^ to imitate Divine Miracles } Doth not his Knowledge feem as proportio- nate to this, as his Power to that } A. I deny not, but that his Sagacity and long Experience may enable him to guefs fhrewdly in many Cafes, neither do I think where he hits the Mark, Divine Providence is obliged to interrupt the Courfe of things, and its own Sacred Meafures, difturb Order, and work Miracles purely to difappoint his guefling. And in confequence of this, as Experience hath fhewn, he hath often fore- told falfely, which proves, as well as his artful dubious Anfwers, his natural Inca- pacity of foretelling exadly ; fo at other times, Events have tolerably well anfwer'd to his Predidions. The one argues his In- ability to foretel, the other argues his Sa- gacity, by which fuch Predidions are to be folv'd, not by any unerring Principle of Foreknowledge, with which, one Failure, much more fo many, is entirely inconfiftent. And when we talk of Predictions being a greater Proof of a Divine Revelation, than Miracles ; I ^6 An Ess AY Part I. Miracles , we mean of fuch as appear Evi- dently, not founded on any Sagacity, but cer- tain and unerring Fore Know ledge. To which purpofe Flutarc'h Difcourfes excellently. " What fo Prodi'gious and unlook'd for, ei- " ther by Land cu' Sea, either in refped to " Cities or Men, which feeming to be " foretold, does not naturally < ome to pafs " at one Seafon oz another, in procefs of " Time, according to the Periods of Hu- " man Profperity > So that fuch a Prophe- " cy, to fpeak properly, cannot be called a '* Predidion, but a bare Speech or Report, " or rather a fcattering or fowing of Words " in boundlefs Infinity, that have no Pro- " bability or Foundation 3 with which, as " they roar and wander in the Air, For- '^ tune accidentally meets, and muflers to- *' gether by Chance, to correfpond and a- *' gree with fome Event. For in my Opi- *' nion there is much difference between the " coming to pafs of what has been faid, and " the faying of what (hall happen : For the " Difcourfe of things that are not, being " already in it felf Erroneous and Faulty, " cannot in Juftice claim the Honour of " after Credit, from a Fortuitous Accident ^ " nor is it a true (ign that the Prophet " foreteis of his own certaui Knowledge, " becaufe what he fpoke, happen'd to come *' to pafs 5 in regard there are an infi- " nite number of Accidents that fall in th( Parti. 0/2 Inspiration. 117 ** the Courfe of Nature, fuitable to all E- '' vents. He therefore that Conjedures befl, *' and whom the Common Proverb avers, " to be the exa^teft Diviner, is he who *' finds out what (hall happen hereafter, by *' tracing the Footfteps of future probabili- " ties ^ whereas thefe Syhih^ or Enthufi- " aftick Wizzards, have only thrown into " the capacious Abyfs of time, as into a *' vaft and boundlefs Ocean, whole heaps " of Words and Sentences, comprehending " all forts of Accidents and Events , of " which altho' fome perchance may come " to pafs, yet were they falfe when utter'd^ " though afterwards, if they fell out by " Chance, they happen*d to be true. Thus he of Predidions, that owe themfelves to Sagacity and Chance. He difcourfes as clearly of true Prophecy or Predidions. " But when the Perfon does not only fore- " tel the Event, but how, and when, and " by what means, and by whom it ffiould *' come to pafs : This is no hazardous " Conjedure, but an abfolute Demoiiftra- " tion and pre-infpired Difcovery of what " fliall come to pafs hereafter, and that too " by the determinate Decree of Fate, long " before it came to pafs ^ for Example, to " inftance Qbecaufe he had no better hi- " ftances^ the halting Agefdaus. Spaita, laS ^/2 Essay Parti; Sparta, bevpare^ thd* thoit art fierce and proud. Left a hame King thy Antient Glories cloud z For then twill he thy Fate to imdergo Tedious Turmoils of War ^ and fuddeii Woe, Of fiicli fort of Predidioiis, we wou'dbe un- derflood tofpeak, when we make them certain Evidences of Divine Infpiration, fuch as have all the clear Marks of Prophecy, and to which the Event fo agrees, that 'tis im- poflible any Sagacity fhould forefee, or any Chance fulfil. B. Very 'good. If you pleafe then, we will commit the point to this Ilfue 5 you fhall choofe your Predidion, and I will choofe my Miracle 5 and I doubt not but the Mi- racle I fhall choofe, will prove as flrong a Proof of Divine Infpiration, as any Predi- ction you fhall feled. Let the Miracle be, the railing a Man from the Dead. I pray you, what think you of this 5 can you fay this would not have as great an Effed upon you, as the moft exad and pundual ful- filling of any Predidion ? I am fure it would on me. A. Not to oppofe you with any Inftance, in the way of Prophecy, for I think the Bufi- nefs may be done without it, efpecially ii you admit it demonftratively clear, that no Evil or Good Spirit can certainly foretel. m That Part f. o« Inspiration. 119 B. That I have before granted you. A. It will furely be beyond vours, or any Man's Skill to give clear and demonftra- tive Proofs, that Evil Spirits, left to their own Natural Power, cannot [Ido not fay really and truly raife a Man from the Dead, for that, for ought I know, may be capable of Proof ] but by deluding the Senfes, cheat a Man with Shews and Appearances of it 3 and if the Delufion be undifcoverable by Senfe, it is all one to us, as if really done. I would fain know, by any thing we eitheii' can colled from our ownReafon, or theWord of God, how this appears a Fad that fur- mounts the Ability of thofe Beings. Our Reafon cannot furely difprove it, and the Word 6f God feems truly much to fa\^our and countenance the Suppofition of fuch, a Power in them. Not to repeat v/hat we have already remarked, touching the Ma- gicians :, altho' fome things canno^ be pafs'd over. Did they not turn Rods into Serpents > What was that they did ? Thofe that hi^tn their Power niOft, tell you, they were not real Converfions, or real Serpents, but a delufion of the fight of the Spectators. Ad- mitted : But let any Man produce a good Reafon, why a Being that can fo far impof^; upoQ the Senfe, as to make a Rod appear a^. real Serpent, may not be capable of making, indeed any thing [for it is no matter what J a|)pcar like a real Man, or give it the out- K ward 1^0 -4^ Essay PartlM Appsarauce and form of any panicular Man > That that can give a Rod the exa.d: Figure and Form of a Serpent, why can it not give to any other Objecl:, the exad Form, Feature ai;id Lineament of a Parti- cular Man ? In what doth it appear more difficult ? I believe it ia not eafily fliewa;^.- Again. A Being that has Power in an In- fant, to raife the Appearance of innume- rable Frogs, why cannot that Being raife the Appearance of a Man ? We difpute not how it was done. If they were real Frogs, the Powder of the Being that rais*d them, is increas'd. To fhew the difference in the Inflances alledg'd, I am fure will difplay more Knowledge in thofe Matters, than is common, and will highly oblige the World. To advance with, you a little farther. You fay the Devil cannot really raife a Man from the Dead. I am really of your Opiiiipn. 5ut cannot he raife the outward Form and Figure of a Man ? What n^ore commonly V acknowledged of Evil Spirits ? What think you of the Ghofls and Ap* paritiohs of Perfons Deceafed? There is railing a Man from the Dead, and according to }our Suppolition, of '^. Particular Man, and iji the ep^atl Shape, and Form, and Dfefs.'iikewife. If you deny the Matter of Fad, that ever any fuch things were done, tho' vail ColledioDs of Apparitions made with fo much Care and Fidelity, niufl: all ■" ■ ' bo Parti, on Inspiration. 131 be fhewn meer Impoftures, which as no Man can do, fo no Pious Man would attempt the doing of. But what are thefe Apparitions ? Are they the real Souls of Men departed > This will not fo well agree with Divine Re- velation, as to be aiferted. They muft there- fore be Evil Spirits alTuming Bodies, in the Likenefs of fuch, as they would reprefent and perfonate. To this purpofe it may not be amifs, to remember the Inftance oi Samuel. Can you believe it was really the Prophet Samuel that appeared to Saul .^ Could a Witch raife up his Ghoft ? In whofe Power mufi: fhe be fuppofed to ad } Not furely that of God's, for then there would be no need of fuch Peoples being diftinguifh*d from true Prophets, with that Note of Blame and In- famy 3 neither of fuch ftrid Prohibitions of having recourfe to them. Either therefore the Devil raifed up real Samuel [which iliJl magnifies his Power, and fhews his Capa- city of doing the fame upon Permiflion, in another Cafej, or elfe, which is abundant!}' fufficient to our Argument, his Likenefs, and that fotruely, that S^ z// himfelf, in nothing defcry'd a diftuidion. How this Counter- feit Samuel could foretel the Death of Saul and his Sons fo trueiy, in the Virtue of a Diabolical Powers 'we may have a fitter oc- cafion of Explaining hereafter, when we Ihall confider the Cafe of the Heathen In- fpiration, and particularly of their Famous K 2 Oracles, i:^2 An Essay Parti. Oracles, fiom whence flow'd many PiedicT:i- ons, flill of very particular and piindlual Cir- cumftances, which feem as punctually to have been accompliOi'd :> and doubtlefs this Pre- didion proceeded from the fame Principle that actuated them, as is to be accounted for on the fame Ground, which here, we cannot interrupt our felves to unfold. To puifue our prefent Argument. It adds fome weight to it methinks, that upon the Jews a- fcribingall our Saviours Miracles to Magick, and the Power of the Devil, that our Saviuor doth not deny theirSuppolitionof fuchaPower in him, which feenis, if untrue, to to have been nedful undeceive them in, fuch an Opinion implying a Fundamental Miftake as to the Divine Nature, and greatly derogatory to the Power ofGod, if no fuch Power had been any where elfe, and very tit to have been con- tradicted or refuted 5 nothing being of more pernicious Confequence, than wrong Appre- henfions of a God ^ and in other Cafes our Saviour feems very jealous of this, as in that faying, fTt^ callejl thou 7ne good^ there is none good., fave God 07ily 5 of wliich Re- prt henfion there appears not fo juft occafion and ground, as in the former Cafe, if the Jews Suppofition had not been true, that the Devil could do things ftrangely Surpriling and Miraculous 5 it being not likely the Jews apprehended the Goodnefs of Man fo near to refemble the Gcodnefsof God, as it war Parti, on Inspiration. 153 was plain they apprehended the Power of the Devil in thefe Cafes, to come near the Power of God 5 and if the Devil had no fucha Power, it is clear their Apprehenfions of fuch Power in him, was a more unjufl and exor- bitant Advancement of thcDiabolical Power, arid look'd more like robbing the Deity of an Attribute, than imagining, or calling Men good^ was a Prefumptcus Aifuming of a Qiiai- lity that belon^'d to God, becaufe of the hi- finite Inequality between the Human and Divine Goodnefs, and had there been equal ground, there feems great Reafon to imagin our Saviour would ha\'e drcpt a Caution in the one Cafe, \% wel as the other. B, Nay, when all is faid, there can be no Difpute, as to the Opinion o^ixh^Jeivs in this point. They unqueftionably look'd upon a Predidion of greaterAuthoriry than Miracles. What elfe fhou Id be their meaning after all the Miracles they had lecn our Saviour work, of the importunate demanding a Sign of him, if a Sign had not been of greater Account with them than Miracles ? And as to the Nature of this Sign that imp]) 'd a Prediclicn that fhould very Ihortly come to pafs, appears fully from our Sa\'iour's Anfwer. A> fgn jhaU be give7i this Wicked mid Adulterous Generation^ but thefign of the Prophet Jonas, meaning his Refurredion from tlie Dc ad. And again, when they a.iki^(\JFht7tJi^n f/:ew- eji thou ^ He anfwers, Beflroy this Temple, K 3 aihi 134 ^« Ess AY Part I. and in three days I will raife it up. So that the tendency of their demand feem'd to im- ply a foretelling of fomething Future. A. It looks fo, I confefs, becaufe the Scribes and Pharifees demand a J. For a Man certainly to know whether he be Infpired by God, he muft in fome competent degree, know what God is. B, It may be fo. But I do not yet fully comprehend you. A. No ; That methinks is ftrange! You fay God reveals himfelf to you, but how- can you be aifured, the Being that reveals himfelf, be God, unlefs you know what God is } Or, in other Words, You feel an In- fpiration, Parti. 0/1 Inspiration. 135 fpiration, you are certain from the Eflfeds, that fomething fuperiiatural aded you. But can you be certain whether God or the Devil fupernaturally aded you, linlefs in fome mea- fure you know God from the Devil ? B, That's true indeed 5 for if a Man fpeak to me, I could not be certain who, or what it wds that fpake to me, unlefs I knew this Creature of my own kind, and could diftiii- guifh him from others. A, What is this Knowledge or Idea you have of God, but of a Being infinitely Per- fed, which includes not only infinite Power, but infinite Wifdom, Goodnefs, Holinefs, Purity, Truth, Faithfulnefs, and the like > B. You fay right. ji. It appears therefore demonftratively clear 5 firft. That Revelation fuppofes our Natural Knowledge of God, and qualifies ' us for it 5 and unlefs our Reafon didated fomething conc^ning God, we fhould be incapable of Divine Revelation. Secondly, That Fools and Mad-men are naturally in- capable of Divine Infpiration or Re\eiation, becaufc being deprived of the ufe of their Rational Faculties, they can never know whether a Revelation comes from God, be- caufe they have no Apprehenfions or Know- ledge of his Being ^ and as they are incapa- ble of any Natural Knowledge of God, fo of Supernatural , for Fools and Mad-men furely are no more capable of Supeniatural, K 4 than \J 136 An Essay Part I. than Natural Knowledge, until their Facul- ties be redihed^ that is, they are capable of no Knowledge at all. 'Tis true, they may be aded on, and moved as meer Inftrurnents or^ : Engines, and in this Senfe they may be In- fpired, and fo-may Brutes 5 and, but then all the v.hile they know nothing of their own . Infpiradon, what they utter, is not froni Knowledge, they are no fuller of this, than the Tube is, through which a Man dif- courfes never fo Profound things : For fure- ly we reckon it one thing to Inlpire, and an- other thing to move the meer Organs of the Body. Vi Infpiration conveys any Know- '- ledge of God or our Duty, the only Subjed; of this, is the Mind and Rational Powers^ and he that is incapable of knowing any thing, mult needs be incapable of Infpirati- on. But this only by the by. What Reafon teaches us of God, we have declared 5 our Apprehenfions of the Devil, I think are the contrary. . B, As to the Moral part of his Nature^ jufl the oppofite. ^^ ,-j A. And all thefe Attributes we before mentioned, appear to us as Neceffary and Ef- fentially in God, as Omnipotency. B,' I can no more conceive God without Holinefs, Juflice, Wifdom, and the like, that I can conceive God without Power. A. It will be therefore needful toconlider, what Miracles do precifely demonftrate. B* Power Parti, on Inspiration. 157 B. Power, I fuppofe. A, They carry with them this farther Pre- fumption, that where infinite Power is, there is all other Perfedion 3 but in their own Nature, they only, as you fay, denote the Being whence they proceed, exceeding Pow- erful, and no otherwife, nor farther prove a Divine Revelation, than they prove them- felves the Effed of a Divine Power : So that if there be any other Being befidesGod, ca- pable of producing fuch Effeds, thefe Ef- teds or Miracles will not neceffarily prove a Divine Revelation. The fame is to be faid of Foreknowledge, it only direftly de- monftrates the Being that foreknows or fore- tels, endow'd with a Superlative Excellency of Knowledge, and proves a Divine Revelati- on, juft fo far as Foreknowledge can be prov'd imcompatible to any other Being but God. For if it can be made appear, that any other Being can foretel befides God, it will neceflary follow, that God in a parti- cular Cafe foreteJs, and confequently can be no infallible Teft of a Divine Revelation. But befides Power and Knowledge, you con- cei^'e, as necelFarily in God, Truth, Mercy, Juftice, Wifdom, and the like. But now what if Dcdrines, we fuppofe to proceed from God, bear evident Contradiftion to thefe Attributes, if evidently Unholy, Un- juft, &c, B, Why 138 -/i« Es SA Y Part I. 5. Why truely, I think we fhould have juft as much to fay againft fuch a Revelati- on, as for it 3 that is, we fhould not know what to make of it. A, AlTuredly every Man has fufficient reafon to diibelieve fuch a Revelation, what- foever Miracles were wrought for it 5 becaufe thefe Attributes that thefe Doctrines contra- did, are as ElTential to God as Power is 5 and as the moft Wife, Holy, Pure Dodrines, would never prove a Divine Revelation, pro- vided thefe Dodrines did clearly imply, the Being that Revealed, or Infpired them, to be Weak, Corruptible or Mortal 5 becaufe God we know is Powerful, is Immortal 5 fo the greateft Inftances of Power would never prove a Divine Revelation, if the Revelati- on or Dodrines contain'd in it, evidently imply 'd God Unjuft or Unholy 3 becaufe we as certainly know God tne contrary, as We know him to be Powerful. Neither can we be as fure, that no Being but God, could do any particular Wonder or Miracle, as we are fure that God is Holy and Righteous. £. But I pray. Sir, who can be pofitive as to thefe Attributes in God, his Holinefs, Juftice, Wifdom, cr the like ? May not our Apprehenfions of thefe things be diife- rent from what they are in God ? And con- fequently is it not high Prefumption in M^n to affirm £as I have fometimes feen it af- firm'd3 God cannot do this, or that, becaufe it Parti, on iNSplRAtioN. 139 it is contrary to his Nature, Unwife, Un- holy and Unjuft ? For my part, I efleem it more Modeft, and a fafer and truer way of judging, to make our Notions of thefe things fubmit to God's, than to make his Proceed* ings fubmit to our Notions. A. In fome Cafes 5 but then we muft cer- tainly know he does thus. But then fome things we as certainly know God cannot do, and therefore 'tis in vain urged he does them. We as certainly know God cannot lye, as we know he cannot do Contradidions. And although I agree with you, That our finite IJnderf landings are no juft Meafure and Rule of God's Proceedings, yet to fay in fome Cafes we cannot diflinguifti Truth from Falfehood, Juftice from Injuflice, Mercy from Cruelty, Purity from Beafliality, v/ould be flrangely Obflinate. For then to what purpdfe do we pleafe our felves, in being un- derflanding and reafonable Creatures ? And to fay our Idea of God is of a Being Infinite- ly Perfed, that is. Infinitely Powerful, In- finitely Wife, Good, Pure, Holy - and yet to aflirm we know nothing of what thefe Perfedions do import, as they are in God, is immediately to contradid our felves, and deftroy our own Idea of a God, and the Profeflion of Men in all Ages, that they have fome Notion of a God, at this rate would be found a meer Fancy, and the World to this day to know nothing at all of Him. For what 14.0 An Essay Part I,, what (igniiies it to fay, God is Infiniteh-,' Holy, Juft, Merciful, True 5 if we know nothing of all thisHolinefs and Juftice that is in him, and contribute to make him aii All-perfed Being > We fay Holinefs is in God, Wifdom is in God, but if this Holi- nefs and Wifdom prove quite other things than our Conceptions of them are, it is plain we know nothing Hill of God. B, Look ye, I carry not things to this height, my Meaning is only this 5 ThePer- fedions we apply to God are Infinite, his Knowledge, his Power, his Wifdom, all are Infinite. Now this is a thing I fuppofe beyond our Under/landings ^ we cannot comprehend Infinity when apply 'd to any thing. A, No matter^ wecgn, however, appre- hend fomething of it, and this qualifies us to judge of the Truth of a Revelation, if it apparently tends to encourage Impurity, In- juftice, Falfehood, or any fort of Vice 5 if the Contents of the pretended Revelation be plainly Idle, Foolilli, of no Ufe nor Im- portance to Mankind 5 we may not only juflly Queftion the Truth of fuch a Reve- lation, but entirely renounce it ^ becaufe fuch a Revelation would evidently contra- dict it felf, and its own Pretences ; Reve- lation aiming at promoting Refped and Re- gard towards the Deity 3 but fuch a Reve- lation muft tend to diflolve all Refped, and all Parti, on Inspiration. 14.1 all Religion ^ for if Injuftice and Beaftia- lity be Attributes of the Divine Nature, and Duties we are to purflie, the plain Confe- quence would be, under a pretence of Duty, Men would be difcharg'd from all Duty. For what Duty can there be, where not only there is a Licence, but a pofitive Command to Injuftice ? So likewife if Religion can confilt in Vice, there will always lie this grand and clear Prejudice againft it, that there is no need of fuch a thing. Men ha- ving clearly no need of being incited to Immoral Adions ^ and if Men are in a fafe Condition in fuch Pradices, they are already in a fafe Courfe without any Reve- lation about it. As if a Revelation Ihould declare the Deity to have no Providence, nor Concernment for Men, nor the things of this World 5 fuch a Revelation would contradid it felf - becriufe if this be the Cafe, in Virtue of it there fhould be no Revela- tion, for this implies a Concernment tor the World, or a Pro\'idence. ' So a Revelation to this purpofe openly contradids it felf in the very points it pretends to eftablilh. So in the former Cafe, if the end of a Revelation were fuppofed to warrant vicious Adions, it would be a flat Contradidion to the Na- ture and end of Revelntion , bccaufe this is to teach a Religion, and the intent of Reli- gion is to tye Men up to Duty ^ but if Vice be lawful, ?nd the purpofe of Revelation be 1^7 An Essay Part 1. be to encourage it, there could be no Duty, even according to Re^^elation. For wh it is the general Notion or Idea of Vice, but to ad: without any Law or Rule > And if that which pretends to give Laws, fliould declare this Lawful, what could be a grofler Con- tradidion, or a plainer Confutation of it felf ? It would hold, as well in particular Cafes. Suppofing any Revelation Ihould en- joyn, Be ungrateful, this is highly acceptable to the Deity - if this were true, it would diffolve all Obligation to the Deity it felf, and confequently would leave no Ground, even of obeying this very Precept, that Re- velation commanded 5 and fo I might not be ungrateful, and contradid the Law, accord- ing to the Command it felf, or Revelation. Neither in thefe plain and palpable Cafes will it avail to fay, we know not the utmo/t Extent of thefe Attributes in God, and con- fequently are no competent Judges. For the higheft degrees of Wifdom in Man, in plain and common Cafes of things, level to common Apprehenfions, will not warrant him to difcouri'e inconiiflently or nonfen- fically. Upon this Principle it was fmartly urged by an Author, mentioned in Eufehitis^ againft the Anfwers of the Heathen Oracles, that they could not poflibly proceed from a Foreknowing and Wife Being, becaufe of their Stupidity and Sottifhnefs, being far in- ferior in Wifdom to the Anfwers of Socra- tes, Parti. 0/2 Inspiration. 14? tes. The fame Raillery you find in Luc'tan. And for my part, if we believe the Spirit of God a Spirit of Wifdoin as well as Holinefs, I cannot but think. Care is to be taken what w^e Attribute to this Spirit ^ not any idle, incoherent Stuff, that plainly Ihews it felf derived from a far different Fountain, than the Divine Spirit or Light. How odd this would look in other Cafes ! You believe God infinitely Powerful as well as Jufl and Wife. Now what if any Man Ihould make a Reprefentation of God, that inftead of implying Infinite Power, flatly contradldcd it, made him more Weak and Impotent than a meer Man : Would this be a good Objedion againlt the Revelation > According to your way of Arguing it fhould not^ for why may it not be Anfwered, here is Infinity apply'd to Power, and no body underftands what that is ! If this would not pafs upon you, and make you take meer Weaknefs for Power 5 Why fhould Infinity, when joyn'd toW^ifdom or Holinefs,make you take meer Folly for Wifdom, meer Beafliali- ty for Holinefs 5 becaufe you underfland not what Infinite Holinefs, or Wifdom is. B, Why ia Truth, I think there is as much Senfe in the one as the other. A. B elides, you fhould farther animad- advert, That the Scripture is very clearly on the fide of our Natural Faculties , when rightly ufed, and fuppofestheTruth of them. As 144- ^« Essay Part I: As in that of DeuteYoiwmy^ That the Jews iji'erti not to hearken to any Prophet, that by Signs . or Wonders would tempt the?n from* the Worfitp of the one true God, And like- wife in that Saying of our Blefled Saviour, If Satan cajl out Satan, how can his King- ilowfiand ^ The Foundation of which is, this. That whatfoever Power Satan has to work Miracles, to fuppofe he would exert this Power to eftablilh the Worfhip of the one true God, to uphold real Virtue and Holinefs5 this would be highly prepofte- rous, becaufe it would be the ufing of his Power, to the Ruin and Overthrow of his own Kingdom, which confifts in, and is built on Vice ^ when therefore Vice is fup- ported in a Miraculous way , this is an unqueftionable Argument from whence thofe Wonders proceed^ and on the con- trary, when Miracles are wrought to fup- port the Credit, and enforce the Pradice of Pure and Holy Commands, becaufe Satan can be no Friend to thefe, all things con- cur in this Cafe, to make us Believe, Re- vere and Pradice them, as the Will and Laws of the Almighty. This is immedi- ately to be infer 'd, from this Maxim of our Blefled Saviour, that in w^eighing of a Divine Revelation, regard is to be had >as well to the Dodrines ,is Miracles of it 5 but then this fuppofes, previous to any Di- vine Revelation, that; Men know what is .Holy, Parti, on Inspiration. 145 Holy and Virtuous, and what not : How elfe fhali they diftinguifh by the Nature of The Dodrines themfelves, between a True and Falfe Revelation, and be obliged to re- jed: a Revelation, deftitute of Holinefs, al- though fupported by Miracles ? ' B, This is exceeding clear, I pray you therefore pafs on to other things. j4. You take no Notice of one Perfedion, that we as neceflarily conceive in God 3 I mean his Truth. No Revelation is to bear Contradidion to this, any more than to his other Attributes. B. Pray , llaew me , how a Revelation would bear Contradidion to this Artribute. J. Very plainly, if God at the fame time fiiould infpire two Perfons with ditTerent Revelations, or Dodrines, different Schemes of Worfhip and Religion, different Duties, and Rules of living. J5.What ! The Holy Spirit infpireMen with different and contrary Dodrines at the fame time 5 this cannot be. j4, Becaufe this cannot be, befure God neA^er does it. Both thefe Perfons may be Impoftors, but one of them muff needs be fo. B, How abfurd and nonfenfical are the Quakers in this Cafe ! Their Prophets evi- dently, grofsly contradid each other 5 and yet as far as I can conceive. Friends, by the r way of Talking, feem to take them to be all L Infpired. 14-6 An Essay Parti. Infpired. In this Cafe, as the Primitive Church heretofore, they fliould furely de^ clare which are the true Apoftles, the true eiilightned and infpired Men amongft-them, feeing, becaufe of the difference of Dodrine, they cannot all be truely infpired by the fame Spirit. And yet as far as ever I could hear, they never undertook to declare this^ which of theirAuthors they efteemCanonical, and which depart from their Rule of Faith. For if they have any Truth and Infpiration among them , in this difference of Senti- ments and Dodrines, fome mufl deliver it, and fome not ^ and who are thofe that de- liver the Truth ? From whence are we truly to learn their Opinions } They have 2iot yet told us, but James Nailor^ George Fox^ William Whitehead^ William Penn all are truely infpired, who do not agree in Sentiment amongft themfeves 5 neither at this day do many of the Quakers agree with them : Which fhews demonftratively clear their Pretentions to Infpiration, ridiculous 5 for either their firft Founders were in the wrong, or downright Impoftors, in intro- ducing their Religion and Seperation from other Chriftian Churches, upon the foot of Divine and Extraordinary Infpiration, and the Qiiakers of the Prefent Age, mufl thus efteem of them, in their departing from their Dodrines, £for furely, wliile they look up- on their Founders Infpired, they cannot be- lieve PsrtJ. on iNSPrRATiON. 14.7 Y\t^^ it Lawful for themfelves to rejed their Dodrines 5 aiid if they fay, they were mi-» ftakenin fome things, and infpired in others, and rHfey forfake them only where they are mif^aken 3 tl\ey might as eafiJy imagin, were they miflaken in fome things, in \i'Iiich they pretended Infpiration, they might be mifla- ken in all, and confequentiy infpired in no- thing,and the whole pretence as to Ifiipiration tpbe falfe] or elfe they mull conclude them- felves Apoflates^ becaufe this is the great- eft Apoflacy to forfake the true Dodrincs de- iiver'd thro' Infpiration, and which way they can fairly unwind themfelves from this Charge, I cannot conceive. A. It is more ufeful to them as it now ftands^ for no body knowing where, or what their Opinions are, they are fecurer from a|J Attack ; and they are at liberty to own, or difown, as they think fit. This faves a world of Labour, and Books may be anfwered jn a few words, that aim to difpJay the abfurdity of their Opinions, where the abfurdities appear too grofs, by denying they hold any fuch Opinions. And tliis is more advantageous likewife to the common fort, that know not y{\\2X Opinions or Dodrines they hold 5 all that they know being a few peculiar l^xpreflLons about the Light, ^whicl^ is the conftant Subjed of their Preaching. and which thejr knpw nothing of neither] and more efpecially the outward Modes of L 2 Drefs, 1 48 An Ess AY ' Part L Drefs, Carriage and Deportment, by which the Party is diflinguiili'd from others: what they know befides this, is generally nothing, or little or nothing different from what other Chriflians hold 5 and there are many Quak- ers diftinguifh'd from other ProfelTors, more by outward Drefs, Carriage and Language, than by real Opinions , which makes all thofe AnlVers, which are round and pofi- tive denyals of the Opinions, charg'd againft them, look fo Gracious and Popular ^ and all fuch as charge them as moft Wicked and O- dious Calumniators, as meer Priefts [fot they are generally fuch too, as do it, and it adds not a little to their Prejudices againft theml that fix on the moft Impious and Blaf- phemous Opinions, and inftead of Confuting their Religion, moft horridly Abufe and bely them. And how can it be otherwife, when thefe Poor and Innocent Men [for fuch furely many of them are] well know they entertain no fuchDodrines themfelves, and their Leaders tell them others do not > But poffibly of this more hereafter. We were difcourfing of a Contradidion of Opinions and Dodrines deliver 'd under the pretence of Infpiration. And in this Cafe we fuppofe Men will not do, as the foremen - tioned People do ^ never examin this Pre- tence, but confider and compare thofe Do-j drines and Opinions together. Where there is a Competition between Perfons profeffing Infpi- Parti, on Inspiration. 149 Infpiration^ and there is a plain and an evident neceflity of admitting one of them Infpired 5 what muft be done, or by what mufl we di- ftingjjilh the true Apoftle from the Impoftor > Muft we not obferve which of them has the cleareft Title to it, brings the beft Proofs of his Infpiration > B. Pray was this ever a real Cafe, or only fpeak you by way of fuppofition ? A How read you the new Teftament to doubt whether this was ever a real Cafe > You find there it w^as the very Cafe of the A- poftks ^ Men fprang up in their time, that through the Pretence of Infpiration inti'o- duced new Dodrines, different, and fome- times contrary to what they Taught, to the great difturbance of the Church. B. This was high Impudence indeed , but pray what fa id the ApoftJes. k. Among Men profelling the Gofpel, it cx)uld not reafonably be matter of Qi^eftion, Whether the immediate Apoftles and Difci- ples of our Saviour, were not Divir]ely In- fpired > Whether the whole Truth and Purpo- fes of this Revelation were not communicated to them, becaufe they had many Advantages above any others 5 they were our Saviour's Companions here on Earth, chofen by him to be the firft Teachers and Publifhers of his Do6lrine 5 and likewife to the People they firft Convers'd with, and Preach'd to, they gave the moft clear and undeniable Tefli- L 3 mony 150 An Ess A\ Parti; mony of their Divine Miffion by Miracles 5 upon all thefe inducements, who fhould the People flick to but them } £, True. A, And therefore this always the Apoftles maintained, to preferve their Converts from the Corruptions and Innovations of Seducers 5 Taught them conftantly to make this a Teft, of trying all Dodrines and Pretences to In- fpiration by, as they agreed to theirs. Thus the Apoflle St. Paul, If any Man think hmt- f elf to he a Prophet, Or Spiritual, let him ac- knowledge the things that I write unto you, to he the Commandments of the hord^ From whence you may take Notice : '■' Firjl, That a Man may really fancy him- felf a Prophet, or very Spiritual, when there is no fuch Matter. And this may juftify us in a Hedging thofe outward Signs and Marks of Infpiration, which may be thought more proper to convince others of it, than ones felf 5 for the Apoflle here advifes, before a Man be over Confident and Peremptory, as to his being Infpired, he fhould look to pre- ceeding Revelations, to Authorities more certain and unqueilionable than his own : And if this, vix>. the comparing the Con- tents of ones Infpiration or Revelation, with others more certain, be a good Method of confirming or undeceiving him, touching his Infpiratim 5 for the fame Reafon a Man may Parti. 0/2 Inspiration. 151 may look to other outward Proofs of his In- fpiration as well as this. B. It feems to me from this, as if the greateft ground of a Man's believing him- felf falfely to be infpired, were for w^ant of looking to thefe outward Proofs, the only means according to the Apoflle of iindcceir' ving him. ji. Seeing a Man may rim away with a conceit of being infpired, or a true Prophet, when there is nothing in it 5 and then the beft means of detecting his own Delufious, would be to examine into thefe Proofs we have been mentioning , it no lefs follows, what the deluded Perfon may do, the true Prophet may very commendably and advan- tageoully do too, it ferving to confirm to him the truth of his Infpiration, as well as to detect the falfehocd of the others. But this only by the by. What think you if the Contents or Matter of a Man's Infpirati- on, openly and palpably contradid formei: Revelations, although made long before > B, This, methinks, fhould not much al- ter the Cafe 5 fuch a Revelation mufl be Falfe, if the former were True, becaufe the Spirit of God cannot be inconfiftent witj^ it felf, cannot vary, or change with time'* which is reckon'd a great mark of Weak- nefs and Levity in Men 5 it implying they have no clear difcernment of Truth, or that they know not their own Minds and Wills l. 4 fv>r 1(^2 An Essay PartL for the Future, which are Imperfeftions the Deify cannot be capable of. J. And thefe are- the Tefts I would have obferv'd by any Man that thinks himfelf in- fpired ^ and if upon Examination, none of them appear, I would advife him not to be over Confident of his Infpiration. B, Sir, before we part, let me requeft you, for the fake of my own Private Ufe and remembrance, to Sum them up, and prefent them in one Ihort view to my Mind. A. JFi?y?,Then w^e have affirmed,and Ithink proved. That as to the Truth of a Mans infpiration 5 this fliould be fubmitted to the Examination of his own Reafon and Judg- ment. For why! In Order to convi.^ce o- thers of one's Infpiration, this muli be done^ a Man muft fubmit the Pretence, to the Reafon and Examination of others. And For Conviction and Satisfadio.i of a oSian's feJf, why fiiould not the fame Reafon be im- ploy'd, and its Sentence and De^ ilion Cre- dited } Why fhould I believe my felf Infpi- red, for no Reafon, any more than other Men } Vv hatfoever therefore Impulfes, or flrange and odd Motions, Imprefiicn?, Illap- fes, Lights, a Man feels within himfelf, whether they really camxe from God, and were of that peculiar Nature, as to prove a Man Divinely Infpired, Reafon upon Exa- mination muft pronounce. -^. 1 Parti. 0/2 1 NSPiR AT ION. 155 B. I remember this diftindly. Hence you advance, and coniider by what Tefts or Marks Reafon Ihould Judge of the Truth of ones Infpiration. And you allow in fome Cafes, the Difcoveries and Vifions that have been made to true Prophets, may carry their own Proof and Evidence with them 5 and determine Reafon upon Refleding on them, to declare them Divine ^ or at lead raifc in a Man a very ftrong Prefumption, upon the mofl Rational Grounds that he was un- der fome Supernatural Influence or Diredi- on J, In this Cafe, I told you, when a Man was infpired with a Language, or with I^ deas or Thoughts, that amount to the fame, that lay altogether as much out of the reach of the Natural Faculties to acquire on*a fudden 3 the thing muft be paft all Qiiefti- on with any one, that he is under fome ex- traordinary and fupernatur;^! Influence 5 and Reafon duly confulted, cannot forbear mak- ing fuch a Conclufion. £. Suppofing a Man had never Read, nor Studied, nor Learnt from others Morality, and on a fudden, fuch clear and diftind views of it were prefented to his Under- Handing, that he could Difcourfe more Clear- ly and Rationally of it, than the Wifeft Man living, that had made it a long time his whole Study and Profeffion ; would not this afford a very Rational Proof of his Infpira- tion? A. No 1 54 An Essay Part I. A, No doubt. The fulfilling fome E- vcnt, foretold by Infpiration or Revelation, you remember another undoubted Proof of fomethingthatSupernatiirally ads a Man. \ B, And in fome Cafes I think you have fliewn, true Prophets or infpired Men have demanded, and waited for fuch a Confirma- tion, without any Blame, or Reprehenlion from God. A, Thirdly^ Miracles was another Proof of fomething Supernatural that attends a Man. And thefe you muft diftinguifh into two forts 5 either Miracles wrought before the Perfon himfelf, to convince him of the truth of the Revelations then made to him 5 and this may be abundantly fufficient for the Man's own Satisfadion or Convidion, and often was the way of God's making himfelf known to the Patriarchs 3 or elfe a Power of Working Miracles continued to the Perfons, to whom thefe Revelations were made, for the Satisfadion and Convidion of others, i B, If an Angel appeared outwardly to the Senfes of any Man, when broad awake, as often they did to Holy Men in old time, the Man would have as great an alTurance, that an Angel really appeared to him, and dif- courfed with him, as that any particular Man he knew, difcourfed with him 5 and if a Man could not rely as to this, upon the cleai; Evidence of his Senfes, he could not PartT. on Inspiration. 155 rely on this Teftimony, as to any thing he Does, Hears or Sees 3 and if here he was under a Delufion, all the Occurrences of a Man's Life, and indeed Human Life it felf may be nothing but a ineer Delufion and Dream. ' A. You fay true, if clear Proof was given that this was a real Angel, fomething more than Human that appeared. And this you find in the Scripture, if they appear'd in the Form of Men, they U'^re receiv'd and en- tertained as Men at firft, and before they were apply'd to b)^ thefe Patriarchs, as to Heavenly and Divine Meflengers, they di- ftinguifh'd themfelves to be fuch, by fome- thing Extraordinary and Miraculous, as to Lot in Sodom 5 by knowing and difcovering what another does in fecret, as to Abra- ham. B, Why may it not be probable likewife, when the Scripture fays, an Angel appear'd to any one, the bare outward Form, very different from a Human Shape, the appear- ing and difappearing might denote it > A. Divers and many are the ways that may denote an Extraordinary and Miraculous ap- pearance, and it is plain the Almighty hath made ufe of diverfe. B. What elfe would you leave with me Remarkable ? J, The ij6 -/4« Ess A Y Part I; A, The Scripture every where diftin- guifhes two adverfe Kingdoms and Powers, the Kingdom of God, and the Kingdom of Darknefs, or of the Devil. The Signs and Tefts before mentioned, do efpecially di- ftingnifh between Natural and Supernatural. TheDevilcan do things Surprifing and Won- derful to the Senfe, as Scripture likewife al- lows. So that purely, from what appears, unlefs we have other Marks of diftindion, belides the bare Wonder, although we may conclude the EfFefts Supernatural, yet not always Divine : For befides Power, other things muft concur, to denote a thing to come from God. For as we difcourfed, God is not only Powerful, but Holy and Pure ^ thefe Attributes are altogether as ElTential to him as Power 5 and confequently a bare appearance of Power will not juftify a Man*s Belief of a Divine Revelation 5 if the end and tendency of that Revelation do openly contradid thofe other Attributes of the Di- vine Nature. This appearance of Power in that Cafe, although it may argue a Super- natural, yet not a Divine Caufe. Two things therefore in our Opinion, will give the higheft Atteftation to a Divine Revela- tion, foretelling pofitively and clearly what will come to pafs, as to things not depend- ing on Neceflary, but Free Agents, and the exad and pundual Accomplirfiment of fuch Predi^ions. This we conceive to ex- ceed Parti, on Inspiration. 157 ceed any Diabolical Power or Sagacity 5 and the Devil is Naturally better Qualified to work Wonders, than to foretel 5 and if any (ingle thing would demonflrate a Divine Revelation, it would be this. But more e- fpecially the Nature and Contents of a Reve- ■ lation, help the Judgment of Man, to diftin- guifh between Divine and Diabolical Infpi ra- tions. If from God, it mufl be Holy, Good, Wife, Pure, Momentous, conliftent with o- ther preceeding Revelations 5 and unlefs they prove fo, in my Opinion a Man would have more reafon to conclude himfelf under the Poflellion of an Evil, than a Good Spirit. So that as by Miracles we diftinguirfi be- tween Natural and Supernatural 5 fo again as to Supernatural, the Nature and Con- tents of a Revelation or Infpiration diftin- guifli more efpecially between Divine and Diabolical. B, Sir, I heartily thank you, you have taught me to anfwer feveral abftrufe Que- ftions to my felf. As firft. How can a Man know himfelf to be Supernatural ly a6led on, or Infpired. I anfwer. If the Matter of a Revelation or Infpiration go beyond the Natural Faculties to attain to, as in the Cafe of being Infpired fuddenly with a new Language : And if the Truth dif- covered by Infpiration, be entirely beyond the reach of the Natural Faculties^ upon never fo dihgent Ufe and Application to arrive 158 An Ess AY Part t arrive to 5 or elfe not without great Pains* long Study or Reading 5 as if a Man on a fudden, without any Thought or Applica- tion of his own, became a profound Ma- thematician. So in other Cafes, if the Matter of a Man's Infpiration contained Thoughts or Knowledge entirely new , to the fudden acquiring, whereof the Mind of Man is as incapable of, as of thefe Sciences of the Mathematicks 3 or elfe fome outward Sign or Teflimony accompanying this iii-^i ward Infpiration, fuch as Miracles wrought ' before the Senfes 5 the fulfilling of fome Prophecy, that was made a Teft or Proof of the Truth of the Infpiration or Vifion^ - or a Power of working Miracles conferred on the Perfon Infpired, together with his Infpiration ^ all which are Miraculous, be- yond the Power of Nature ^ fomething of" which, in all reafon Ihould appear, becaufe Infpiration is fomething beyond Nature, or the ufual and ordinary Workings of the Mind 3 and if nothing of this fort Ihews it Mf, either in the Manner or the Mat- ter of what is terra'd Infpiration, it will fink Common, Natural and Ordinary 3 for that may be fairly reckon'd the Natural Effects or Workings of the Mind, that in no Solid and Inconteftible Inftance fhews it {tlf to be Extraordinary. But the In- fpiration we are Treating of, is fuppofed Extraordinary, and in Order to be believed fuch Part I. 0/2 Inspiration. 159 fuch, fomething in all reafon lliould at- tend it, that would give it this extraor- dinary Appearance to the Underflanding. Thefe we conceive diftinguilh between Na- tural and Supernatural. If the Queftion be, how a Man fhould diftin^ifh between Divine and Diaboli- cal Suggeftions or Infpirations 3 the anfwer is ready, from what you have difcourfed, viz. from the Nature or Contents of the Revelation or hifpiration. And this feems to me a clear Method of Proceeding ^ for in vain Ihall a Man a(k this latter Qiie- ftion, or feek in himfelf Marks of diftindi- on, between Divine and Diabolical Sug- geftions 3 if he cannot clear to himfelf the firft, diftinguilh between Natural and Supernatural 5 for the Exii Queftion is whether a Man be under any extraordi- nary Pofleflion or Diredion at all 3 and then next, what is the Caufe of this ex- traordinary Diredion or Influence, or whence it proceeded. J. I am glad to fee you thus Profited by what I have fuggefted on this Subjed I have but one thing more to add, v'i:z. That as the former Qiieftion, doubtkfs ftiould be firft refolv'd, Whether what a Man feels be really an Extraordinary and Supernatural Impreflion^ fo the latter like- wife, whether it be Divine or Diabolical, llv^uld be well confidered. The want of the i6o ^/i E ss A Y Part L • the firil: of thefe, hath been the Folly and Misfortune of all Enthufiafts, that have believed every odd Motion of the Fancy, every thought almoft of their own Minds 5 and that they do at this day call every di- date of Natural Confcience, and fometimes worfe things than this, the immediate and extraordinary Light, or Infpiration of the Spirit, the im.mediate Commandments, or word of the Lord. The latter' the want of diftinguiftiing carefully, between Divine and Diabolical Suggeftions, was the great Fault and Mifcarriage of the Heathens, that in- troduced amongll them fuch Impure and Unholy Dodrines and Pradifes, under the Notion of Divine Revelations, that gave the Idle and Monftrous Tales of their Poets, fuch Authority, and to their Oracles fuch migh- ty Credit and Veneration. B. Pray was it not owing to fome fuch mifapprehenfion, that in early Times, Men profeiling Chriltianity, did yet through I- maginations of Infpiration, Teach Do- drines contrary to the Apoftles , to the great Prejudice and Difturbance of the Church? What can we think of thefe Men, that they were all Cheats, or that fome of them did really believe themfelves Divinely Infpired, and under Obligations of Confcience to Teach what they did > A, This Part T. owInspiratiok. 161 A. The latter is not at all impollible 5 for as our Saviour Prophecy'd in the Para- ble of the Tares, the Arch-Enemy to all Goodnefs, fhould fow Erroneous and Ab- fiird Dodrines, to blend and confound the Truth of the Chrifiiaii Revelations 5 {o it ftW out in Fad: in the time of the Apo- /lles^asour Saviour had his JVIiniilers of Truth and Salvation, fo the Devil inime- diately had his Agents to pervert and de- ftroy Men. And I do not know but that fometimes they might be ignorant irorn what Principle their Infpirations proceed* ed, and whofe Inftruments they were, and whofe Work they did ; For as there are fome difpofitions required to Divine Infpi- rations, fo there are others that quah'fy Men for Diabolical, and prepare their Minds for the groifeft Delufions and Impofitions. Befides the Vices that contribute to this, we conceii^e not attending to the Attri- butes of God, and efpecially his Goodnefs and Truth that muft render him incapable of delivering hiconfiflent and contrary Do- dlrines, to be one efpecial caufe of fuch De* lufion 3 for this being fuppofed asaPrin- cipile, that the Supream Being is Good^ Wife, and Confiflent with himfelf, upon Examination, although they might have ftill found themfelves Infpired , yet this would eafily have led them to the Secret and In\'iriblc Fountain , from whence it M . flow'd, i6i -Ai Essay PartL^ flow'd, and have unmafk'd this falfe. An- gel of Light 5 and fhewn him in his Dark and Natural Colours : For they mufl have acknovvledg'd the Apoftles Divinely In- fpired, and they could not have had a clear- er Tell:, nor Difcovery of the Nature of their own Infpirations , than by finding their Dodrines at difagreement with theirs. B, I perceive upon the whole, no Man can judge Rationally and Truly of Di- vine Inspiration, or Revelation, without good Notions of a God. A. Moll certainly ^ for as we before Difcourfed, how can a Man know, whe- ther a Rev^elation , or Infpiration comes from God, unlefs in fome competent de- gree he knows what God is ? It is there- fore manifeft , Revelation fuppofes our Knowledge of the Being of a God, and of his Attributes 5 and by this Knowledge it is, that any Man can judge of his own or other Mens Infpiration. B, I am aimofl weary of Walking, and therefore, if you pleafe, we will delay the other part of our Subjed till our next Meeting. J, With all my heart, upon the leaft Notice I Ihall be ready to wait on you. ; B. And I hope you will remember Mrs. 4nthimctt e,. nid . iniimdi me in the Rules whereby Parti, on Inspiration. i6j whereby I may judge of hers, and all o- ther pretences to Infpiration. A. You may be fure 3 you will t2Sily perceive upon Examination of what kind her Infpirations were. B. From what you have faid, I already guefs. Ml AN V ( »65 ) A N ESSAY O N INSPIRATION. PART II. vv B, ^ ylf J ELL, Sir, if you pJeafe let us now proceed to the o- therHead of our Difcourfe, VIZ. To confider the Qiia- lifications neceflary to a True Proj^et, or Infpired Man, in order to con\^ince others of his Divine Authority cr Million. A. I perceive then you acquiefce in the Suppofition, That a Pcrfon truly fent from God, with any Important MeiTage or Do- M 3 drines. i66 An Essay Part II. drines mufl be endu'd with means, of givi ^g fuch as he is fent to, all reafon^- ble Satisfadion, as to the truth of his Pre- tentions. j&. No doubt: The contrary would be highly ridiculous , for fuch a Perfon ap- pears under the Charader of a Divine and Heavenly AmbafTador 3 and who did, ^ver read or hear of a Worldly King or Prince fo fottilh as to fend forth his Miniflers and Agents to reprefent his Perfon, and tranf- ad things in his Name, without their Cre- dentials, without the ufual Marks of their Charader and Diflindion ? WQuld..ai;^ Wife Man go on fuch an Errand, or any Wife People receive him ? And if this wou'd be the greatell dotage in Men, can we fup- pofe the Great and Wife King of Heaven and Earth capable of it, fhall we afcribe fuch Stupidity to him ? A. In Cafes of this Nature, all the World cxpetls Proof, and a Man's bare word will pais for little. But yet as clear and con- fefs'd a Point as this is, it is furprifing to behold how little the generality of Mea are govern d by it -^ when they are fo dif- fident pf one another, fo careful agaipft Cheats in other Cafes, that none fliall re* ceive another, or give him Entertaininent upon his bare word, as coming, iwt only from a King or Prince, but a much infe- riour Perfcn, a Friend, or a Relation 5 wfaen any Part U. 0/2 In sp 1R4TI ON. xfyrj any fuch Pretence fhall not pafs without fevere Examination , I fay it is wonderful to fee the readinefs of Men, to Receive and Belie^-e e\'ery Pretence of a Man's- com-, ing from God, without any Examination. or Proof, any Credentials and Marks of a Divine Miflion or Authority. B. The Confequences of this have been furely difmal, exceedingly detrimental to the true Religion. For what hath bred more Divifions and Difturbanccs in the Church of God, than this eaiinefs in Men to receive e\«ery Pretence of Divine Infpi- ration? What hath, and dees flill hold fo. great a part of the World, under falfe and abfurd Religions 5 hut the want of Examin- ing into the Grounds of their Founders Pre- tences to Inffiration, or Divine Commiflion? Upon what Pretence is it, that the Common fort of Men quit the Communion of our Eftablifh'd Church , but that other Teach- ers are more Spiritual, That is, more Infpi- red > This is plain as to the Cbiakers. It is in lefs degrees true of the refh Who- foever Ihall imagin the Government of our Church by Bifliops and the like, the main Objedions with Common and Illiterate Diifenters, is really far wide of the Mat- ter. It is generally an Imagination of more Spiritual Worlhip, more Spiritual Praying- and Teaching, that is the ground of 4ieii\ Separation. • i M 4 A. I i68 An Ess AY Part II. J. I am of your Opinion. AndtheRea- fons of this extream Negligence in Men, that in thefe Pretences of hifpiration, where doubtlefs they Ihould exam in moll, there they leafl of all examin, appear to me thefe three. jF/>/?, The vtry Pretence it felf of a Man s coaling from God, or being immediately Infpired, or fent by him, is apt to raife in Common Men, a fort of an Amazement,, that deters them from all Examination. There is ufually a great dread in Men of the Deity, and this makes the pretence of a Man's coming from God carry Terror with it ^ and they that would not be afraid in leiler Cafes, to examine, to fift a Pretence narrowly, here out of meer Awe and Reverence to the Being, from whence the Perfon pretends to pro- ceed, are mightily check'd and deterr'd, and it looks to them like a Prefumptuous thing, to Examin, to ask Reafons, to ftand Arguing with a Melfenger of God, whom they ought to recei\'e, they think, and Re- , \'erence, not to Difpute and Cavil with. As a Perfon pretending to come from an Earthly King, at firft fight, is apt to flrike Men with dread, to render them very cau- tious how they treat him 5 fo the pre- tence of coming from God is much more apt to confound Men^ it fets a Man, in their Opinion, above all Examination, and aJJ Part II. on I N S P 1 R A T I O N. 1 69 all Proof 5 and it is an Affront to the Be-^ ing, whence he came, to be call'd to' an Account, and Try'd at the Bar of Human Reafon and Underftanding. Thus the Natural Apprehenfions and Dread, which poffefs Men of the Deity, prove a great In- Jet to Impofture, and render them more h^ able to Error here, than in any other Thing, becaufe in this, they are more apt to fub- mit their Reafon and Underftanding, jefs apt to Examine [^the only Security againft Error^ than in other Cafes. B. This muft, without all queftion, be^ the reafon why many Men within my Ob- fervation and Knowledge, that otherwife appear Acute, that Reafon well, that love to hear Rational Difcourfe . from others, that are as apt as any, to difcern and explode idle incoherent Talk in common Conver- fation 5 will yet approve of, and receive any ioofe, rambling, idle Stuff at their publick Meetings 5 and that which they would de- ride and reject as Folly in common Talk, they (hall revere, when utter'd by a Speaker in Prayer, or Preaching, 'dt their Religious Affemblies. The Caufe of this murt be, what you have afiign'd 5 they are over-aw'd by the pretence of Infpiration, and inllead of ftripping themfelves of all Carnal Lufts and Prejudices, in order to profit under Out- ward Preaching, they feem to reckon it more neceffary to ftrip themfei\es of their Reafon ; ijo An E$ $ AY Part II. Reafon, as ofa thing fit indeed to accompa- ny and diredthem in Trade, in Converfation, and in thofe common and ordinary Matters ferviceable enough, but altogether impro- per to attend them, in thofe high and fub- lime Exercifes of Religion, where there is nothing to be admitted, .to be heard, or felt, but Infpiration. J. Can you blame them, when Men of great Note, not only amongfl themfelves, but other Societies and Churches, have fo terribly exclaim 'd againft the ufe of Reafon in Religion, as a horrid Atheifticai Thing > What (hall load a Man with more Infamy than to be known, to ufe one's Reafon in Matters of Revelation or Infpiration > Is not this to JQin v. ith Spinoza^ with Soci- nians, Deifls, and Atheills, and I know not what ? The very Name of Reafon in Re- ligion, frightens many Men, which muft furely be owing to their cowfufed Appre- henfions of the thing, to a want of a clear difcernment of the juft limits or bounds of Reafon, in what Cafes it may be ufeful , nay, abfolutely neceiTary, and in what im- proper, and unrer\'iceable, and detrimental [although upon juft Examination, I believe, in few Cafes, will true Reafon be found to be detrimental and unferviceable.] But becaufe Reafon may be mifapply'd, or .in-? deed.falfely pretended in fome Cafe§, it is furely very weak to defcry it.inalL Fqi- what Part II. 0^2 Inspiration. 171 what do men underftand by Reafon ? Gene- nerally, I believe, a faculty of Reafoning, and that a faculty of true Reafonmg (hould prove prejudicial to any Man, is very llrange. By the fcope of our Argument^ we are not bound to confider this exadly, it being fufficient to our purpofe, if many Men have been difcourag'd from examining pretences of Infpiration from thcfe general Refledions, that have been caft on Human Reafon, as not only an incompetent, but a very dangerous Principle or Guide in Re- ligion. But that this is not univerfally true, I fhall flep out of my way to Ihew you in an Inftance or two. I/?. It is no difficult Matter to evince the ufe and neceffity of Human Region, to judge of a Divine Revelation. When a Revelation is propofed to a Man, as coming from God, it is prefumed, all Men wiil own a neceflity of Judging of that Revelation. For if Men muft not Judge of a Revelation, but receive it, without Judging of it, a Man is equally bound, or liable to receive all Pretences, falfe as well as true to Re- velatipn. For feeing there are fa He Pre- tences to Revelation, as well as true, how fiiail a Man diftinguifli the falfe from the true, without Judging of them } And what does a Man Judge of a Revelation by, but his Reafon ? ^This is too plain to Jbe deny'd^ or farther difputed. Only 1^2 An Essay Part II. i Only we may Remark 5 If this be all the tife of Reafou, it is of very great ufe, right- ly ufed,' it brings Men to the true Reli- gion. 2Jly, I would propofe it impartially to be confider'd, by what means it is. Men ar^, capable of underftanding and explaining th^ true Senfe of any Revelation that they re-^ ceive as Divine. It is true, fome have faid of St. Francis, that he Preached the Gofpel to Beafts and Fiflies, and that thefe Crea4 tures void of Reafon, heard and receiv*d,i and were convinc'd of the Chriftian Faith 5^ but the Authors of thefe Tales in thofe dark Ages, fuppofe this a very miraculous Cafe 3 even ordinarily Beafts now will hardly under^f ftand a Revelation, although never fo plain^ and this muft be, becaufe they are deftitut% of this Principle of Reafon. And Men^ v/hofe Profeflion and Study it is, truly to under ftand and expound Sacred Writ 5 I,- would fain know, how they do it, but by their Reafon and Underftanding. That fuch or fuch a Dodrine is contained in Scripture,';; that another is repugnant to it, how do Men know but by their Reafon ? That is, I fuppofe, they confider, they compare one , Text of Scripture with another, and by this; means, they endeavour to enter into the fame Chain of Ideas orThoughts that pofTelfed the Sacred Writer, they infer, colled from di- verfe Part II. 0/2 Inspiration. 175 verfe Paffages, till clearly his meaning^ be underftood, as to any particular Dodrine. And what is it tells a Man, that this jnuft be the Senfe and Meaning of any Scripture, or Divine Author but his Reafon > What does a Man confider or compare Texts of Scripture with, but his Natural Reafon > Or what perceived the agreement or difagree- ment of Texts, but the Natural Underiian- ding of Man > That fuch a Doctrine is re- pugnant to Scripture, how does any Man know, but by perceiving the repugnancy between that Do£lrine and the Scripture > And how does he percei\^ either the Senfe of Scripture, or the Dodrine, or the re- pugnancy between them, but by the Power lodg'd within him of refleding, or judging, or reafon ing? This is not the meaning, fays one, of fuch a Text of Scripture. Why > 'Tis contrary to common Senfe. The Man therefore muft have common Senfe, and it is by common Senfe he judges. At another time, this cannot be the meaning of fucli a Paffage in Scripture. Why > Becaufe this Senfe evidently contradids another. Is it not the Natural Reafon or Underflanding of Man, that urges this, that perceives the Dif^reement or Repugnancy of fuch a Senfe to other plain Declarations of Holy Writ > That proves the Dodrine to be of Scripture or not ? B, To 174 -^^ Ess A V Part D, B, To me it is much the fame,; as a Man's imploying his Underflanding about EiicUJ, or any other Author. He compofes not the Book of Eudhl, but endeavours to apprehend the Connexion and Relation of Ideas, that he finds therein contain'd ^ fo a Man confidering Divine Revelation, his Scope and End is, to perceive the Ideas, or Things therein revealed, and contained, or the Agreement or Difagreement of them. And what I confefs Ihoulddo this, but his Natural Underflanding, I know not ? Rea- fon is Judge, what is the Senfe of Divine Revelation, and what DQdtrines are therein contain'd. A. ^cllj, It feeras very odd, methinks, to talk of a Man's believing that, which he does not at all apprehend or under/land, fiat downright Contradidions are by all explod- ed as incapable of Belief. And I much quellion, whether it be confident with found Senfe, to imagine a Man capable of be^- lieving that, which he has no manner of apprehenfion of, or whether this be an Ob- jeA of Belief; For Experiment's lake , Let a Man ask another, Do you believe you k?iow not what . But what fay I? If I cannot be told what, how can {' anfwer to that Qiieftio'.i > Verily, it is wonderful, to exped from .1 Man a Belief of that which the Propounder can gi\'e no account of ^ neither, does it yet appear, whether a Man Believes, till the Thing to be Believed is explained and apprehended- No Man I fuppofe, can eafily deny this* If a Man propounds a Thmg to be Believed, which neither he himfelf apprehends, nor the Perfon to whom it is propounded ap- prehends, in what is the Cafe different? Or if the Propounder apprehen'ds, but yet cannot explain it for me, to fay I Believe, is as yet to fay, I Believe I know not what, than which there cannot be greater Non- fenfe. *Tis true indeed, if I am asked, can you Believe a Thing difficult, or incom- prehenfible to youi* Underftanding > J an- fwer, I can do it upon good Ground?, be- caufe I know what difficult anu incompre- henfible Means, and I know^ my Under- ftanding too fliort and deficient, and inca- pable of comprehending all Things. But what is that difficult and incomprehenfible Thing ? It mufl furely be explained to me, I muft have fome fort of apprehenfioii of it, or elfe neither can I be faid to Be- lieve it, as yet, ncithtr dolknoiv whether I can Believe it at all. B, I 176 w^/i Ess AY Part II. B. I cannot but hence admire tlieWif- dom of Sacred Writ ; For who can tell, but the fhortnefs of the Account it gives of many Things, in which the Curiofity of Man would deiire more particular and exad Information, might be owing to an Incapa- city in Men of Apprehending them ? Our Sa\'iour's Words, If I have told you Earth- ly Things, and ye believe not -^ boivfiallye believe if I tell yon of Heavenly Things ? give fufficient Encouragement to fuch a Thought 3 and the Things of another World may \^ery fairly be fuppofed of this Nature, to exceed in its prefent State, the limits of a Human Underftanding. To this the Apoftle agrees. That he heard imfpeakable Words, that were not lawful for any Man to utter. And this I fuppofe you would af- fign the Second Reafon of this backward- nefs in Men, to Examine into the Grounds of Men's Pretences to Infpiration. ^.The Third Reafon that may be afligned, is tJhe Inability of many Men to do it. To this there is required the Exercife of Reafon, which all are not, or indeed, but few us'd to. For generally ni no Cafes, do Men lefs life their Reafon than in this. B, Pray, therefore what way fhould any Man that would ufe his Reafon take, or by what Signs or Marks ihould he diftinguifh true from falfe Pretences to Infpiration } The truly Infpired Man or Prophet from the Im- poftor> A. In Part II. 0^ Inspiration. 177 A, In order to Difcourfe clearly on this Part of our Subjed, two or three Things mufl be remembcrM. Ftrfij our Idea of Extraordinary Infpir.i- tion or Revelation, we have diftinguiOi 'd it from rhe Didates or Conclufioiis of the Na- tural Re??fon 5 a'^d likewife from any Truths or Knowledge, thatth? Mind obtains thro' Study, Reading, Inftmction of others^ and laO:]y from the Divine Concurrence, or A f- fiflance of the Spirit. - B. God bimfetf immediately, orbyfomC immediate Mellenger from him, muft In-« fpire, Teach, Reveal Things, Truths, or Dodrines, otherwife it will notanfwerour Notion of Divine and Extraordinary Infpi^ ration or Revelation. 'H J. AVe mult coniider Secordlv, Wha^^v*! mean by a True Prophet, or a Divinely Irji fpired Man. And here that once a Man xi^ ceived an Infpiration or Revel sion in our Opinion, will not be fufficieat to deromi- I3ate himfuch a Prophet of God, of pft'irt^ -MefTenger ^ but he muft be t-xpreljy ( hofejd and fent of God, and be under mure habi- tual and conftant Influerces, or Supernatural ■Directions. For if a. Man was o^ly o-ce rinfpired, and never after, throuo^h the whole ^Goutfe of his Life, h-id any farther efpccial Intercourfe with the Deity 5 this would not in our Senfe eftablifl) a Man a Pro{ het : By a Prophet, or Infpird Man, ail being ready N to 178 ^ Essay Paitll. to iHiderftand^ as I faid 5 Firil, A Perfon chofen from the reffc of the World, to im- part any Dodrines, Commands, or what- foever d^Q is the Will of God to Mankind. Secondly, One whom the Deity more fre- quently Influences, or Reveals himfelf to, which is the Ground of his being fought to, or confulted , as a Prophet or Infpired Man in particular Cafes 5 as Mofis, Samuel^ and others in the Old and New Teftament ; Both which Revelations do give us jufl. Grounds of diftinguiftiing two forts of In- fpiration, either Occafional, or elfe more Conflant and Frequent , which later more efpeciaily denominates a Man a Divine, or Heavenly MelTenger. For we read of 5/7///, that once he was Infpired or Prophecy 'd, but yet few underftand him to have been a Projihet of the Lord. Much difference is there between Samuel and Saul, We read the fame in the New Teftarnent oiCaiaphas^ that he Prophecy'd, yet never could I hear of any Man that thought Ca/aphas a true Prophet of God. I believe the fame of Ba- laam^ as he is not in Sacred Writ, fo neither cpuld he be jufUy ftyl'd a true Prophet of .hets are. For it is one thing to be ns'd Occafionally to fome great Ends, and obliged to fpeak Truth ^ and another, to be calM of God at the beginning to tliis Imploy* mei^, to be made ule of, ta bpfpeak and dired Part 11. 0/2 Inspiration. 179 dired his People. For that's a Prophet of God, that he choofes and adxar.ccs to this Imployment 3 but who doubts but in fonie Cafes he may make ufe of other kind of Men 5 nay, a Prophet of the D jvii, and force hiin to fpeak Truth , and if o ce he does this, yet will he not be a Prophet of God for all this, bat a Prophet of the De- vil ftill. As God huh made uf;; of Infe- rior Creatures to fignify his Will, as the Afs of Ealaa?n , yet from hence to ftyle this Creature a Prophet of God, would be an Impious Abfurdity. So th it once to be made ufe of by God, will not be erouo;h to denominate a Man a Prophet, or a Di- vine Meifenger, which we defire may ^e remember'd m the Sequel of this Difcourfe, Things of fomc Moment depending on it» Thirdly, It may be neceiTary to obferve the different Ends and Purpofesof a Mar/s Infpiration. For although all true Prophets are Infpired Men, are truely fent by God, yet with different Mellages, and to different Ends, as we plainly difcern in the Sacred Writings, amongfl: the Perfons received as Divinely Commiflion'd and Infpir'd. Hence win arife peculiar Cafes ^ a Man may have fufficient Proof and xAtteflation, that he is feut by God, touching one Purpofe or Mef- fage^ which yet would fall fliort of Proof, touching another. The Prophets fucceed- ing Mofes^ might, and doubtlefs did, afford N 2 . fufhcient i8o An Essl4 ' Part II. fufficieiit Proof of their being really fent from God, to the Ends and Purpofes, they declared themfehes fent, but had they de- clared themfehes fent to higher and more extraordinary Ends, to alter or abrogate the Law of Mofes, the Proof had iailen fhort of the Pretence, and greater in all Keafon had been required. - B, No doubt 3 The more Extraordinary the Meifage is, or the higher the Preten- fions of any Prophet are, the greater fhoiild be the Proof and Atteftation, that (hould accompany him. ■ A, We Will therefore confider Four Emi- nent Cafes or Pretences of any Prophet or Inspired Man. Firfi, If no Divine Revelation had been before, but the Perfon prefenting himfelf w^ere the firft Divine or Heavenly Meffenger to the World. - Secontlfy, In Cafe of a former Revelation, if the Pretences of the Infpired Perfon were to add any new Dodrines or Commands to a former Revelation. Thirdly, Suppofe the Purpofe of any Pro- phet or Infpired Perfon, or the End of his coming were, to foretel the Ruin of any State or Kingdom. Fourthly^ Part II. o/i Inspiration. i8r Fourthly y Suppofe, a Perfon feiit^b^' God^ to clear the true Senfe of any former Reve- lation, through the Prejudices and Lufts of Men, much obfcur'd or mif-underilood — -' In all, and each of thefe Cafes, our inqui- ry is, what wx>uld be a fiiflicient Proof to induce a Wife Man to believe and receiv<^. the Perfon pretending, to be imploy'd to any of thefe Purpofes, as a Di\ine Mellenger. -' - B, True 5 that's the Point. Pray begin with the Firii Cafe 3 fuppofe no former Re- velation, what would you concci\'e a fu& ficient Proof of it, to introduce it i\vi\y and eflabJiih it among Men? ^\'*>;/I ^ A, If }'Ou fuppofe no former Revelations, the Perfon firft fent to make it, mufi: build, muft tred it upon the Natural Knowledge :Men have of God apd Virtue. B. Think you then there is anv fuch •Thing as Natural Knowledge of God and Virtue? J. Doth not the Light of Reafon dii- cover to us many Things concerning God ? •Firlf^' That there is fuch a Being. Then ■ his' Perfeftions of Knowledge, Wifdom, ■Power, Goodnels, dv. which we term his Attributes. And this Icall Natural Know- ledge,: in oppolition to Re^ieakd, what t&e • Natural', ljnderftaDdii)gs of Men, . Iby A'tH- , gent and impartial Exbxiftiand^ppljicatii^n . ef them,:. raayi arrive. tp. a zar was /Iruck with great Admiration of Bel, and concluded him a Goi from his prodigious Eating 5 can it be fuppofed he thought 5-7, Nothing, but a bare Image, a me.r piece of Brafs or Stone ^ His eating diftinguifh'd him from common Stone, and while he belie\'ed this of him, made him conclude it fomething Monflrous, Un- accountable, a God. Again, when thefe Heathens thought their Images, they cAV^i Gods, capable of doing them Hurt or Good, of infliding Pains and Difeafes on them, or removing them from them, could they all this while fuppofe them nothing but bare Figures or Images } It cannot be 3 but be- fore a Man can elleem a bare Image, a piece of Stone, or Wood a God, he muft raife it Part II. o« Inspiration. 185 it in his Fancy above nieer Stone or \Vood. B. I know not but the Prophets in the Old Teflament had fiu h an Apprehenfion 5 for they very frequently f^Jggeft and argue a,e^inft the. Idolaters of their Times, that thefe Images were nothing but Silver and Gold, Wood or Stone, the Work of Men's H^rds 5 which feems to iniply, as if the Heathens thought them otherwife. The Addref? of St. P^?// likewife to the Athenians is very cle r to this Purpofe. God^ fays he, that itiaJe the World, and all things there ^ in\ fcei?vg that he is Lord of Heaven and Edrth^ dwelleth not in fetfiples made with Hanis^ neither is wofpipped u>ith Mefi^s han.ls^ 6cc. v hertby it ;^ppears, the Apoftle conceived theJe Idolaters to imagine, as if th.fe Im^ees were aduated by God, and confcquently were fomething more than bare Images. To the fame Purpofe he fpeaks again to the Romans, A. If this holds true, it is plain, thefe Idolaters general Conception of a God, was of fomething more perfed: than thofe mean Things they Worfhipped 5 and perhaps con- tained the higheft Perfedion they knew. B. I fhould agree to this, were there not Two very ftrong Objedions againft it. Firji, I cannot apprehend how Men became fo infatuated, as to attribute fuch-grofs Im- perfedions 1 86 An Essay Part II. pcrfedions to the Deity. Secondly^ How- Men could apprehend a Plurality of Gods. You cannot deny the Matters of Fad, that thus Men have Apprehended 5 neither do I fee how you can come off, and reconcile this to your Ailertion, that Men's general Idea of a God, hath been of a Being; moft Per- feft. A. That Men have afcribed Imperfe(^i- ons to the Deity, I think, hath been owing to their not attending to what is Perfedion in particular Inftances and Cafes. Folly all Men know, and readily declare an Imper- fedlion^ fo of Ignorance and Lufl. And accordingly, it is feldom we find in any Wri- tings of the Heathens, that ferioully be- lieved thefe Deities, Propofitions roundly and exprefiy afferting Jupiter, or the Su- pream God, Foolifh, Ignorant, Vicious, &e* And this is what we maintain, if they had apprehended him. Thus they could never ap- prehend him God 5 and if a Man canperfwade another, that a thing he believes a God, is Foolifh, Impotent, Vicious, he mufl needs in the Virtue of it he oblig d to difclaim fuch a God , and Philofophers and Poets, it is plain, that openly talk'd thus of the Heathen Gods, talk'dftoy way of Ridicule, believ'd them no Gods. It is true, many times, what thefe Heathens afcribed to their Gods, in their Tales and Fables, what they made tiiera do, by clear Confequejace inferred all Part II. ^n Inspiration. 187 all this. But then as we began to fay, this arofe from their not attending to the Idea of Perfedion, in the particular Inftances and Branches of it ^ or whether the Adions they imputed to their Gods, agreed to tfeeir Idea of Perfection in fcreni. For Men may agree to this general Propofiuon, that God is the moft Percd being, but raifc* rably difagrce and divide afterwards i i their Notions of Pcrfedion ^ One Man may call th's a Perfection, another that, according to their various Tempers, Habits, and Frame of their Minds, as it happened amiOngft the Philofophers themfelves, not to mention Ghriftians at this Diy. 1 he Stoicks and Epi- cureans defined God much after the fame way, their general Idea of God was much the fame, of an Eternal, moll Perfect, and Blef- fed Being ^ hut their Apprehenfions and Differences grew wide,, upon the point of Perfedion ^ One ridiculing a Providence, becaufe inconiiflent with their Idea of that Supream Bleffednefs they conceiv'd in God 5 the Others maintaining a Providence upon the very Ground their Adverfaries deny'd it • Adivity according to them, the Admi- niftration of Human Aftairs being necella- rily included in their Idea of an All-perfed Being, and the want of it, would infer a deficiency of Wifdom, or Goodnefs, or Power, or fome other Perfedion. So the Stoicks and they were in the rights and the Epicureans i88 An E s s^^ ^ Part II. Epicureans doubtlefs departed from their Idea, of an infinitely Blelled and All-perfedi Being, in imagining the Care and Govern- ment of Human Affairs, any Moleftation' or Incumbrance upon the Divine Nature. But in other things they difcours'd more be- comingly of the Deity, and more confillent-' ly to their Idea of Infinite Perfection, than the Stoicks : For the Stoicks affirm'd the World to be God, and the Stars to be Gods, which was ftupid Nonlenfe, faid the Epi- cureans 5 for then it followed, feeing the World was God, that part of the World was part of God, and Men are part of the World, feeing Men can be, and often are very Fooliih, Ignorant, Vicious and Mife- rable 3 that the Deity can be Foolifti, Igno- rant, Vicious, Miferable in many of its Parrsi which again contradided their own Idea and Definition of God, of a Being Infinitely BlelTed and PerfecT:. And in all Arguments for or againft Opinions touch- ing God, they are found in the Iliue and Refult, to turn on this, as they fhew Opinions :t^'' agree to , - ■■ot* contradict what is conceived Supream Perfection., and their Truth or Falftiood is judged of hereby. B, 1 ara fatisfied 5 for Men may agree in a general Opinion, touching any particular Man, that he is a Perfln of Angular Goo4- nefs and Wifdom 3 yet kt fomcthat agcee to r,i.i^:j i this. Part 11. onlii sV\ r' /t l on. 189 this have leave but to explain what Ap- prehenfions they have of the Man, and conjedure what he would do in the Vir- tue of fuch a rare Endov/ment, you would find they would defcribe him niu h like a Fool. And fo I perceive, it often fared with Jj/piter, A. And as to Men's admitting a Plurality of Gods, it proceeded from the fame Caufe 5 each of thefe Gods would they admit to be to the higheft degree Perfed: 3 which invol- ^'ed a plr^in Contradidion : For if another Diftind Being be fuppos'd equal in Per- fedion, in Power, Knowledge, Wifdom, &c. to that they efteemed Gjod, then fo far is that Being from being Cod, or infinitely Perfed 3 that he is pollefs'd of no Divine Attribute at all, he mull be dependent on :another's Will and Power, and can A6i '.nothing vyithout his Leave and Concur- ^rence. For an equal Power, Knowledge, "and Wifdom can always oppofe him in any 'Councils or Ads, and cbnfequently, inflead 'of many Gods, many Independent, All- perfed Beings, there would be no God, no Independent Being at all. B, This all flow'd, I perceive plainlj^, 'from their not attending to the Notion of infinite, or Supreme Perfedion. Is there •any thing elfe you would Remark > A. A 190 -^« E s s A Y Part 11. \ A, A Rule avails nothing, unlefs it be us 'd. And thus it was, fome us'd their Natural Light, others not. Hence this variety of Opinions concerning God ^ but this furely can argue nothing of Inconftancy, as to the Rule it felf, but that fome fpake, and far the greater Part^, without this Rule, others in many Things, though i:ot in all, conful- ted it. Some exercifed their Reafon, exa- mined into the Vulgar Opinions and Fidi- ons concerning their Gods, and to fuch they appear'd Incredible and Monftrous, notivithflanding their Endeavours to dif- guife it 3 fuch were foon reputed fingular in their Opinions of Divinity and Religion ^ others, and far the greautr part, never ex- erciled their Thoughts and Reafon in thefe Matters at all, or perhaps throughout their Lives, never fo much as once ask'd them- felves a (ingle Queflion , touching the Truth and Reafonabienefs of the vulgar and common Theology. So that if the latter ap- prehended, or difcours'd contrary to Men of Reafon or Under/landing , this could argue no Inconliftency in Reafon or Natu- ral Light, becaufe their Imaginations fprang not from this Principle of Reafon, no more than the Opinions of the Quakers, and other fober and intelligent Chriftians, do a»- gue any Inconftancy in the Scriptures, when it is plain, both fpeak not from thefe Wri- tings, but the former try to fpeak from private Part IL on Inspiration. 191, private Lights 5 and if thefe fail, deliver Foolilh and Phantaftical Opinions, the Scrip- tures muft not be blam'd 5 fo neithei* m Juftice fhould Natural Light be blamed, and be charg'd with all the foolifli Apprehen- fioas, the wild Conceits of the Heathei|. Poets. For I take it, the majority, or the' general Apprehenfions of Men, can be no fure Teft of the Didates of Natural Light or Reafon, unlefs it can be proved in the particular Cafe, in which it is alledg*d^ that the Majority appiy*d themfelves diii-^ gently and impartially to it, judg'd by it, and fpake from it ^ which no Man can ima- gine in the prefent Cafe. This therefore, that is urg'd with fo much Confidence by Atheiftical Men, viz. the different and ab- furd Conceits that Men have entertain'd concerning God and Morality, is evidently a moft weak and unconclufive Argument to the Purpofe it is alleged, that Virtue and Vice are meer Names, have no firmer nor higher Foundations than Fancy, Cufk)m, or the Arb]oary Commands of Men, For what Natural Light or Reafon didates, may ftill be known [for furely Revelation hath not e;ctingui(hed our Natural Light] fo that whatfoever can be made out by clear and undeniable Principles of Reafon ^ that Rea- fon, or Natural Light, didates or teaches, and on the contrary, whatfoever cannot -dMS way be made appear, Natural Lighi: iv: - gives 19^ ^/i Essay Part II;- gives no encouragement to Men to believe or allert, but flows from Prejudice, Cuftom, Education, and fucli like Principle?. He therefore that doubts of the Steadintis and Conftancy of Natural Light, as to ihc; Na- ture of God and Morality, Jet him protofc, any Two difFerent Opinions, maii tain'd' by the Heathens, concerning God , an 1 let Natural Light at this Day be Judge. Sup- pofe Qbecaufe the Poets ha\'e been free ort' this occafion] whether Jupiter^ the Su- preme God, be Luflful or Pure > On whi' h' fide would Natural Light declare, either for the Purity or Befliality of Jove / B. Truly, I know not what Jwe was, li as reprefented, I am fure, a very \\\ Man, and what is an Impef fed ion in M;:n, Lam certain, found Reafon could never attribute to the great God. Your Second Politionis altogether as clear, that a Rule can be of no ufe any farther than confulted and followed, and to the want of this you impute the many impi- ous and Contradidory Ophiions, held by the Heathens, touching God and Morality. But your laft Allertion is paft Difpute, that Natural Light is flill left us to determine, what Opinions in thefe Cafes iflued from it, and what not. For if now many Opi- nions to the Eye of Reafon look Moriftrous, why Ihould they notJia\'e appeared former- ly the fame, unworthy of God, if Na- ■*'-L tural Part If. For doubtlefs, it is a foohfh way of argi-iing, from the abfurd and diffe- rent Opinions Men have entertained of God, and Morality, to urge the Inconfiftency of Natural Light or Reafon 3 neither can there any fuch Inference be made from them, iin- Jefs each of thefe Opinions now, did equal- ly appear reafonable, and could be defend- ed with equal Force and Colour of Rea- fon. But then how came many of them to be thought, and call'd abfurd Opinions, if all of them appear equally true, or probable to the Underftanding of Man.-* It . is truely ridiculous to hear Mai Difcourfe at this rate, to a Hedge fome abfurd Opinions^ enteitain'd of the Deity, in order to Ihew the Unfteadinefs, and explode the Certain- ty of Natural Light. But if abfurd, they cannot be fuppofed fo defenfible as others 5 and if Co, Natural Light was not the Au- thor of them 5 and if Natural Light was not the Author of them, thefe abfurd Opi- nions will argue no inconfiflency in Natural Light. ^, You rightly take and explain my Meaning : I will only add, to fhew the In- confiflency of Natural Light, fome abfurd Opinions muft be alledg'd, and of which, they would have Natural Li i|ht .the Author. But is it not -for 'the moft')3artin'the Vir- tue of this Prihcipile of Natural Liitht, that O ^ Men 194- -^" Essay Part II. Men detect the Abfurdity of thefe Opinions ; and if fo, doth not Natural Light declare thefe Opinions abfurd ? What is this, but a plain and grofs Contradidion, to fay Natu- ral Light didates thofe abfurd Opinions as true, and yet to make Natural Light de- clare them falfe ? Which e\'ery Man does that attempts by Natural Light, to fliew the Abfurdity of any Opinion concerning God. Neither can I perceive any E\aiion here, milefs a Man will undertake to defend all Opinions touching the Deity, equally de- fenfible by Natural Light , and then none is more abfurd than another, which would be ilill a grofs Con tradidion to his Aim and Purpofe. For if Natural Light declares all thefe abfurd Opinions, equally True or Falfe, where's the pretended Difagreement or In- confiftency of Natural Light > - ^. I am abundantly fatisfy'd as to this 5 Pleafeto let me hear yourReafons, for fup* pofing a True Prophet, or Iiifpired Man, Co fpeak agreeably to thofe Didates of Natural Light. J. One Reafon is moft Obvious, vi^., becaufe the pure genuine Didates of Natu- ral Light are true in thefe Cafes, and this being fuppofed, or rather, I think, prov'd, a Revelation that is true, muft fpeak confo- nantly to it. For if Natural Light fpeaks true of God, when it declares him Juii aad Good, : c^f. .a Revelation muft fuppofe tliis, or Partll. on lNSi>jR ATiON. 195 or elie., if it contradid:s it while thefe De- clarations, of Natural Light are fuppofed True, fuch a>|(e¥€l.atio.n inuft be fuppofed F^ife. ''•>•: :»«-^n«o ' Neither is it "to the Purpofe to fay in the^ prefent Cafe, that Natural Light is Obfcure and Corrupt : Let it be never fo Obfcure and Corrupt, if it be fuppofed, when duly attended to, capable of delivering any thing true concerning God : A Revelation that is true, mult fuppofe, confirin, not cor- rupt Opinions, of which Natural Light is not the Author, but that which it truelv Didates. And in this Senfe I hold, which no Manlhall deny me, that Revelation muft fuppofe, liiuft be built upon the pure and clear Didates of Natural Light. Secomily^ Deprive Men. of Natural Light or Reafoii, and they ha\'e 110 ways of judg> ing of the Truth or Falihoood of a Revela- tion y and to fay Men rauft not judge of a Revelation, is ineffedto fay. Men mult re- ceive every pretence of a Revelation 5.-^ ttof which before. •- B, I perceive with you clearly, whatfo- ev-er Arguments may be urged againft the ufe of Reafon in Religion, in other Cafes, they wdll not take place here, where w^ fuppofe no preceeding Revelation, no Scrip- tures 5 aiid confequently, where Men have no other Ruie^ br Way of judging of the Truth or Failhood of a Revelation at all. . O 2 A. h \96 ^n E s s A Y Part II. A. A Perfon pretending to Infpiration, tliat in this Cafe explodes the ufe of Natu- r^r Light or Reafon, does as abfiirdly, rs he that Ihould oblige others to wink hard, or put out their fight, and then gravely ask them of what Colour, fuch or fuch an Objed is, or concur with him in admiring the Beauties and Excellencies of it. B, This would be abfurd enough in- deed : But what fay you, if the Perfons he dealt with had a vicious Sight, if they could difcern nothing clearly and truly as it is? It may be thought much better in that Cafe, to take I fuch a Method, oblige others to ihut the'r Eyes, and believe him that could difcern things more clearly : For what would it fignify to fuch Purblind People, to have leaveto open their Eyes > I fear nothing, but tjQ^ introduce endlefsDifputes amongft them., and lay the Foimdations of Unbelief. . ^. This may hold, in cafe People's fight rare fo entirely depraved, as to be able to difcern nothing truely ^ then I confefs, Men.mufl be led, wholly and imp I icitlv be- lieve another that could better ufe his fight. But I much queftion whether fuch a 8up- pofition would not deftroy the Prophet's .own End , I mean, whether it would not render Men' incapable of all rational Belief. For in vain, fhall any Man appeal to other> perfedly Blind, touching the nature of -Co- lours, or any Objec'l of Sight? He may indeed PartiL on Inspiration. 197 indeed require their afTent, and fo may ano- ther to things quite contrary ^ and in; cafe of fuch a Competition, how (hall Men tek Blind diftinguifli the true Leader, which to believe and follow > B, Very eafily in my Judgment : To quit the Simihtude ^ cannot Men judge of Ali- racJes, of Things wrought before their Senfcs ? Of this they are more capable, than of what Perfedlions agree to God,' and what not. For about thefe Things, the Underftanding of Man is very fliort and defedive, how pure foe\'er heretofore, yet now miferably Ccrrupted, taking Preju- dices form*d by Education and Cuftom, and meer Luft, for thefe pure Dictates of Rea^- fon. And this truly feems to me, to haVe been the Divine Method in the prefent Cafe, as api^ars clearly in that Competition be- tween Mofes and the Magicians , the Power that aded by Mofes evidently o\'ercame the Power that afted by the Magicians 5 and confeqiiently, this was a Demonllration, that Mofes was under the Iniiuence of the greateft Power, that is of Gcd ; and conle- quently wastobehearkcnVl to, and obey'd, before that of the Magicians. The lame you find in that other- Competition, be- tween Elijah and the Prophets of Hual ^ the one brought down Fire from Hpaven to con- fume the Sacrilire :, the others cbiild not. O 3 A/l^ if. To this 1 Antwer Two or Three Things. F/r/?, You acknowledge Humaa Keafon not fo far Corrupted, but is capable of judging of the Nature of Miracles, or of thofe External Evidences of a Divine Reve- lation. Secondly^ I would defire you to confidcr on what this Evidence depended, that Mo- fes and Elijah were true Prophets, and to be hearken'd to, in oppofition to the Magi- cians, and the Prophets of Baal. You fay the Power that aded by Mofes and Elijah^ appeared evidently greater, overcame in a fair Conteft, the Power that aded the others. I own it. Hence in the latter Cafe, th^ People's Exclamation, The Lord he is God^ the Lord he is God: What is at the hot-? tom of all this, that was the Ground of this deep Convidion, but a certain, and fure Sen- timent in Men, that Godisthemoft Powers ful Being, that the greateft Power is God } And what is this but a Natural Notion of God, or a Notion that Men's Natural Rea- Ibn teaches them ? ;. - -^"-;^: '^^ -• i^^ 'Tis true, the' Prophet^ feems not to teacHtheiii this 3 but fuppofed, if the Power thfilr appeared ori his part, owrcame the cipfofite Power, Men's own Reafon wouy fooii infer and conclude, that he ad^d^l^^j.}!^ Divine Power. , , 3 ^rh f £i'i.i^ A, Thirdly^ Part II. 0/2 In spiR AT I ON. 199 .'jA. Thirdly y Juflice, Holineis, Goodnefs, are as nece/fary and eilential to our Idei off God as Power ^ and as in the foremention'd; tnftaiices, Men truly concluded, that could- not be God that was o\'ercome • fo it is as^H true, that Being cannot be God, that is Uujuft, Impure 5 and the Confeqiience is al- together as clear. But }'0u fay, heie thxp, ]Vlen*s Prejudices and Lurts, their Ideas of thefe Attributes, are not near fo clear, as (yi the Attribute of Power. I have nothing to do with the Lufts of Men here : L.et God be true, although every Man be a Lyar-5 let the Reprefentation that true Revelatioi) makes of God, be true, although Men ap« prehend never fo Corruptly. But more di-^ redly ^ few Men, I think, are fo far (^Q If you fay. Such a Prophet is to be heard, it would deftroy the very Ends of a Revelation, and prove a Contradidion to itfelf^ becaufe, if God be fuch a Being,- v proceeding by no Meafures of Equity not- - Gpodnefs, there is no Ground nor Security^ ^'^ nor Reafon of Worfhipping him . Of whicft • before. If you fay fuch a Prophet, and- ' fuch a Revelation is to be rejcded, you fup- pofe. Men to Judge of Revelation by th^^"^ Natural Notions they have of God. - ''"" .§. I would not fay either of thefe Things ^ I would fay the Suppofitionis groundlefsand-'-^ idle, what cannot be fuppofed , that the Perfon acting by the greatefl Power, Ihould everdeli\erfuchDodrines3 while I believe a God, I can never believe God would per- mit this to be done. ■•;, • A, Wily do }ou believe God will never permit fuch a thing } Is k not becaufe it '^ is contrary to bis Goodnefs, or fome. others Attribute,. > And is not this grounded upoti the Idea you haye of God > So that i\.i\\ in''"^ this Cafe, yqi; judge the Suppolition ini- poffibie. Part II. o« I N s p 1 R A T I o N. ao c po/Iible, becaufe you cannot reconcile it to yonr Notions of a God, or an All-perfed Beinsj. It is true, you can with aJl Securi- ty afiirm, never was any fuch thing permit- ted to be done ^ greater Inflances of Povv^er to appear on the fide of a falfe Idolatrous Religion, than a true one 5 but fuppofingi ihouldfay to this, although it never was done yet, hereafter it may be done 5 what would >'ou anfwer here ? Would you not alledge the Goodnefs andWifdomofGod > Would you not expofe the Vanity, nay, down^ right Impofiibility of the Suppoiition, from Arguments drawn from this Qiiartcr? And what is this but to ^^edge your Apprehenfion of a God, in which thofe x^Vttributes are involv'd ? And without fuch an Idea of God, you could not make appear the Ab- furdity of fuch a Suppofition, but all- the Grounds of a Revelation would be precari- ous, and every Day capable of benig un- fettled and overtiu'n'd. B, But from whence had I this Idea or Apprehenlion of God ? Pray tell ni§ I hat. ^ c^»^':' -^. It may be from Revelation 5 but yet that alters not the Cafe, provided. Human Reafon duly attended to, would have lead you to this Apprehenlion of God. B. But fuppofing I had liv*d in thofc Days, when the World had been iirll Blef- fed with Divine Revelation, and I had no more loi An Ess AY Part II. inore attended to the Didates of Natural' Light than my Neighbours 5 and confc- quently had been deflitute of fuch an Ap- prehenlion of God, I could not have judg'd by that, which I had not, . :.:. ^ ;^i A. True : And I will endeavour to guefss what would have been the Confequence of fuch a Misfortune. You would have been hugely liable to hiipofition, to receive falie Pretences to Infpiration, with the reft of your Neighbours, that had no more exer- cifed their Reafon in thefe Matters than yourfelf^ which is a clear Argument, your and their Error would have arofe from this Default. Or in the Ga nothing but the Devils removing them- ao4 -^« Essay Part II. themfelves from the Bodies of fuch, as they had a long time molefled and diftemper'd ^ and this they did by thofe in accomplice: with him, the Patrons of Idolatry, not by compulfion , but \'oluntarily, to give credit to Idolatry, and to weaken the Evidence of Miracles, on the part of Chriftianity. So that our Saviour's Anfwer to the Jems Objedion, That he cafl out Devils by Bel- zebub the Vrince of Devils, had been by no means fufficient, unlefs it had appear'd evi- dently he was an Ad^erfary to the Devil s Kingdom 5 had he maintained or encourag'd Idolatry, or any other Evil Pra<^ices, in which the Kingdom of the Devil confifted, his cafting out Devils had been no Proof that he had done it by a different Power, by the finger of God, But herein lies the Force of our Saviour's Argument, as the Dodrines and the Worfhip he eltablifh'd was contrary to the Kingdom of Satan, and confequently his Power to work Miracles in confirmation of this Dodrine and Wor- fhip, and in oppofition to the Devil, mud be fuppofed to be derived from a diiferent Principle 3 or elfe, as he fays, Satan would be found di^ded, ading contrary to hira- fetf. And herein 1 fomething differ with , , , n SL certain Author - , whole .^c'^^S^lf::. Ingenuity and Honefty I re- ticy.pn^Mr(i(U$ fped and reverence. B. But Part II. o« I N s p 1 R A T 1 o N. 105 B. But itiufl a Man receive nothiftg as a Divine Re\^eIation, but what appears thus agreeable to his Reafon > How far Ihall this hoJd > How far fhall Reafon be a Meafure, or a Rule? ni^l. A. So far as it will go 5 fo far as it dif- cerns clearly and certainly concerning God, &c. Why Revelation fhould agree to this Knowledge, is already declared, and every Man of common Senfe difcerns, be- caufe this Knowledge muft be fuppofed true, and Revelation may clear and eilablifh, but not contradid it, but at its own Peut So that the whole force of this lies in this 3 fome things Reafon can demonftrate con- cerning God, and confequently cle^r ^and expreft Knowledge cannot be contradided by a tme Revelation, without niaking God contradid himfelf But then this only- holds, where we 'have this clear and certain Knowledge^ that Reafon fhould be admitted as Judge, where it cannot Judge, in things l")eyond its Power and Capacity, is dired Nonfenfe. Tis true indeed. Things beyond the Difco\^ery and Comprehenfion of Reafon when reveard,fliould however appera: poffible, and in that Senfc, if you pleafe, agreeable to Reafon. For Inftance 5 Reafon can de- monftrateGod Omnipotent, infinitely Pow- erful 5 hence fhould a Revelation declare, God will raife the Dead, it declares here nothing impoflible, or difagreeable to our Reafon 1 ao6 An E s s a y^ Part It Reafon ^ becaufe infiiiite Power is abun- ilrintly capable of producing fuch anEfFed. Again, Ihould Re\Tlation declare foine Things abm't our Reafon, efpecially as to God, and the World to come, there can be no clear Objedion in point of Reafon againll it, becaufe in thefe Matters our Reafon faiJs us, and owns its own Incapacity of coni- prehending an infinite Objed. But al- though Reafon may not comprehend fuch a Point of Faith, yet in fome Degree muft it apprehend or underftand it 5 becaufe nothing can be an Objed of Faith, but muft be an Objed of the Underflanding ^ for it is the Underftanding that doth afTent ard belie\e, which mufl imply fomething Apprehended and Underflood before it can be aflented '$!l^u Should a Man afk me. Do you believe all that is contained in the New Teftament ? i anfwer. Yes, becaufe I apprehend what is meant b)' thefe Terms , but (hould the fame Man farther afk me. Do you believe 0Jackonthorti^ Bdleski^ Fodiski . For to talk of belie\ ing this, of which I have not the leaft Apprehenfion, is pure Nonfenfe. And whofoever ihali carefully obferve this, in the Writings of the Socinians, will find it of fome Moment. For never do they Rea- fon more clearly than in this, that the Ob- jcds of Faith arc to be apprehended. Jf that Part II. on Inspiration, aoy that will fatisfy them, let it be granted"^ for indeed they will extort it. Andfot^ell did the late Learned * B. oil For- '-r. cejler apprehend this, that he » frefxeeld yields it to them, and fets him- *^.^ "^'i^'f' • tlO'fl of tf^S felf to proA^e the Dodrine of the irmiiy. Trinity twt Unintelltgihle. But then here is a vail difference, between x^pprehen- ding and Comprehending aThing ^ and altho' the Attthor of ChrijViamty not M^flerioiM would make them the fame, yet they clear- ly ftand for two different Things, every one being able to Apprehend Something of a Thing, while he is far enough from being able to Comprehend it entirely. So that in this, thefe Men are guilty of great Kqur- vocation of Words, and they that t^lk fo much of clear and diftind: Ideas, jumble and confound them mofl pitifully 5 arguing from aneceflity of admitting the Reafonor Underftanding of Man to Apprehend Ob- jeds of Faith, to a neceility of Compre- hending them, or thinking, when they have prov'd, that Objeds of Faith mufl be in fome degtee Apprehended, they hate done the Work, and provM they muft be Com- prehended, or perfccT:ly and diftindly Un- derflood. Whereas it is clear, the one of tiiefe Reafon may demand , the other , B.. I lliaH trouble you but with one Thing more. Reveiatiprj,5'j0tj fay, rtiuj^ not ciafli -..:;.;... = .ii>^'.. with 2o8 An Essay Part II!: with the Dictates of Natural Light or Rea- foii, fo far as it goes, becaufe thefe Didates are true. Suppofiiig then a Revelation fiiould contradicl any other Truths, that the Reafon and Experience of Men have dif- co\'er'd in other Things, as to the Way and PJiilofophy of Nature 5 would this Pre- judice a Wife and Good Man, as to the Truth of the Revelation or Infpiration ? j4, I cannot anfwer you, without bring- ing your Qiieftion to a more particular and diltind Meaning. '5 1/?. It mult be in Cafes where we cer- tainly know, can certainly demonftrate, that there can be any, or the leaft pretence of Cavil againft a Re\'eiation on this Score. Probability will not do in this Cafe, nor pro\'e reafonable ground of Prejudice againft a well eflablilh'd Revelation 5 but e\'ery Thing rightly calculated, the greateft probability will lie on the fide of Rei^elation, becaufe it muff appear more probable to Human Reafon, that the Declarations of a well grounded Revelation are true, than what appears probable in Virtue of the Princi- ples of Human Reafon, becaiife there is far greater certainty or grounds of Acquiefcence in the Declarations of God, than in the Declarations of Human Reafon 3 the Mat- ter at laff refolving it felf, and turn- ing upon this clear and unconteflable Prin- ciple , that God cannot err in his Decla- rations, Part II. 0/1 iNSpiRArioN. 109 rations, but that Human Reafon may err in its Declarations and Didates. So that if the Arguments brought to confirm a Re- ^'elation , do make thit Revelation ap- pear probable to Human Reafon, let the Contents of th^t Revelation bear Contra- didion to fome probable Didates or Con- clufions of Human Reafon, it can be no Prejudice to the Revelation, becufe Hu- man Under/landing is more liable tO Er- ror and Mifiake than the Divine. Nay, far- ther, I do affirm, if the Reafons alledg'd to prove a Revelation Divine, appear but equally probable with the Opinions and Con- clufions^ of Human Reafon, that it oppofes, there will be flronger Reafon or Ground of adhering to the Declaration of the afore- faid Revelation, than thofe of Human Rea- fon 5 according to the Principles of Reafon, they ought one to be receiv'd, and the other rejeded. Fir ft ^ Becaufe as the Cafe is fup- pofed, the Motives urg*d to eftabiilh a Re- velation, are equally probable and clear with the Didates and Conclufions of Human Reafon. Secondly, Here is this additional Weight to it, which muft needs turn the Scale, if Human Reafon holds it fteadiiy, viz. That God cannot err, and nothing 'is more liable to Error than Human Reafon. This is great odds. 'Tis true, was Human Reafon as infallible as the Divine, the Truth of a Divine Revelation, being fuppos'd P tQ a I o ^« E s s A Y Part II. to appear with only the fame Degrees of Pro- bability, as fome Conclufions of Natural Reafon, the Mind in this Cafe muft be held in fufpeiice, have juft fo much to fay for the Revelation, as againft it, but it is manifeft- ly otherwife. Human Reafon perceives the Revelation grounded upon equal Probabi- lity, as its own Conclufions. Again, Hu- man Reafon perceives clearly, God cannot Err in his Declarations, but it felf may, which muft determine unbyafs'd Reafon to the fide of Revelation. Thirdly, It is al- together as clear, that Human, Reafon is better able to judge of the Arguments brought to confirm a Divine Re\elation, than of the Philofophy of Nature, &c. If is ter- tain in thefe Matters we know little, neither have we the means of knowing much in this Mortal State. But whether a Reve- lation comes from God, we are much more capable of knowing, the Proof required to this being much more Obvious, depending upon what Ave fee, I mean Miracles, and upon other Ideas, or Principles, or Conclufions of Human Reafon, that are feif-evident, or of which at leall we are, or may be more certain, more clear and di- flind in So that Ihould Opinions ap- pearing only probable to the Eye of Reafon, be contradidled -by Revelation, this would be a mofl unreafonable Ground of denying or difcarding that, or a well grounded Reve- fetioh. jB. But PartJJf. on J^s^iRATiON. an ■ol'^B. But .what if a Revelation coojtradids not probable Opinions, or Conjedures, but w hat vre certainly know, and can denibnftrate, touching Nature, or itsWays and Operations I A. To thi^ I Anfy^er, Firftwe muft be very fiire in what vve eall Knowledge or De- monftratiofi, th;tt we do aot take that for Knowledge or Demonftration which is iiot fo, whicn is a thing very poluble. But indeed tfue Dempnfiratioa or Knowledge mufl: not be cpntradi^cd h^' a true Rej/ ela- tion,. beCjaufe this would ill: rodu^ Scep- ticifm , and render in the. Xfllie ^ Divine Revelation it Self unc-ipabie uf JPro(?£ For if wcwhat we.can.denionStratt J)e rj:ue That Burne fsThtory IS Demonftration ? Hath any Man yet Demonftrated that the Earth moves, and the Sun is fixed and immovable? You fay, perhaps, it is more probable, thefe Syftems feem more confiftent and plaufible ^ but this is far from Demonftration. That , Light fliould be before the Sun, and Hea- venly Bodies , is a grand Abfurdity it may be , ; in fome Men's Conceptions. But have thefe * Men ever Demonftfated what Light is > Of greater ufe then would be their Philo- fophy and Syftems. And as no Man hath yet, fo neither in thefe Points, I believe^ will ever any Man be able to produce De- monftration. For that God created th^ World, is a matter of Revelation, and it may be, not beyond the compafs of Hu- man Reafon to Demonftrate 5 but how God made the World, in what Manner, what Order, how can Men ever Demonftrated ; By what imaginable Arguments or Mediums will they afrive to this ? Perhaps, the true?:, way, whereby God made the World, ifdcT^f livered by Revelation, would be abovd ^ Humaa Part II. ow Inspiration, aij Human Apprehenfions, fcem Ihangely im- probable- to Human Reafon 5 as ir appears in this, as Human Reafon is not abJe to com- prehend the manner of God's creating any thing, even when reveaPd 5 how much more uncapable is it, to Demondrate in thefe Matters without Revelation, and how idle are Pretences of Demonftration, in Oppo- lition to Revelation > And if it cannot do' this, if it cannot Demonltrate, it can- do nothing, in Oppofition to a well-grounded Revelation. Secondly^ To your Qiieftionj whether ir i would be a fufficient Ground of rejed-iiig a- i Revelation, if it contradids other clear and i demonftrable Truths in Philolbphy, or Na- ture } 1 AnJLwer , It is to be confider*d, whe^ ; ther the Wplredt^Teifon profefTes himfeil^ guidedj t)r' ipfpw'edt^^ith the Divine Spirit in thefe Matters \ whether he delivers any Dodrines touching Nature, &c, as part of his Infpiration , in thefe Cafes whether he fpeaks from himfelf, from common Tra- dition, from vulgar Opinions, or from In- fpiration ^ if not from the latter, any Error in Philofophy, cannot poflibly overthrow the Pretence to Infpiration. And as to this i Point, let us fuppofe fucli a Qiieilion to' have, been proposed to any of thofe Writers, w^ receive as Divinely Infpired. For Inftancei " St,PW, doyou affert your felf infpired iii^ Matters of Philofophy ? I fancy, he muft ' P 3 have a 14 An Ess A^ PaitlK have p.nfwer'd Not, becfiufe this feems more • agreeable to the general Idea of his Cha^^t ra(?L>:r, which is that of a Divine, and not tf Philofopher. What he. thought: himfelf Divinely Infpired in, appearing thinly in his Writings to be nothing, hut in delive- ry of thr Gofpel of our Saviour, with a full, perfed L-ndtrflandirg of the WiM df God in this great and laft Revelation by his Son. If ihis be fo, as doubtlefs it is, fup- pofing in the Difcourfes of this or any other Infpired Writer, common and vulgaj: Opinions, not detrimental to Religion, and the end of his Miflion, fhould be a^uded to or admitted , this could not in the leaf! Prejudice him in the main pretenlion to In- fpiration, if after Ages, or the prefent Age ihould.be able todifcover, and demonftrat^ thqfe Opinions falfe, becaufe it is very clear in the Cafe, as it is fuppofed , here is no ipew Opinions in Philotophy advanced by Infpiration, neither are tlie old and com- mon Ones confirmed,' but the Infpired Wri- ter leaves the W^orld : as he found it in thefe Points, be they trtie or falfe. And what fignifies it to the ends of Religion, which is the only end of anlnlpired Writer, whether the Sun moves or the Earth > Or how would Ee have advanced thisGaiife, had he deter- ipiinM the Poifit-.^' Wi'di'Jofitia fpoke ac- cording to the "modernSyliems, thoiv&tth Jiandjiill : What fttaiige. Aiaazemeiit fht& have Part II. o« Inspi^a Ti ON. 115 it ha\'e produc'd in the* Jc^ws^ w loo, never heard nor iniagin'd, and very,probab).5^ce;|l!Lr not eafily entertain fuch a Notion } B, I niLift confefs, thele are trifling OL- jedions againft a Revelation. But fuppo- ling an Infpired Writer in his Nanatians, 0^ jthe (like, iliould err in the Circumflanicesaf Time or Place, upon the fame Gaoiiii|:|s,4 methinks, this fliould not be an i^refraga^ ble Proof againft his Infpiration. " ; ' 1 , A, Not at all, unkfs it can be made ap- pear, that in thefe Matters the Infpired Per- Ibn profeiles hinifelf guided by an infallible Spirit, as well as others. Bi I think I ha\ e clear Notions in thefe Points 5 what other Things conceive you neceliary to render credible this Pretence to Infpiration ? ':;•-. i-^. It feems to me very.neceiiary the Per- •fon Infpired by God Almighty, Ihould be endu'd with a Good and Holy Life, and that for diverfe Reafons. i/?. Becaufe it looks fomewhat difagreeable, that he fhould In- spire a very Wicked Perfoii with fuch Im- mediate and Extraordinary Influences^, and Dictates of his Spirit ^ between Which and a Wicked Man, there is the greateif Contrariety 1 and all Nations, Jews^ Chd- ftians and Heathens, have ima.gin'd ^n ill Life, the greateil Impedimentjeither to Or- dinary or Extraordinary lufpiration or Re- velation ; But of tliis before. - ^^fyy It w onld P 4. in ii6 An Es^ AY Part IL in Truth look very Abfurd, th^at a Wicked and: Unholy Man fhould be chofen to bring Meilkges from a Pure and Holy God, and efpecially , if we > carry along with us the general Idea of an Infpired Man, or the Charader he appears to the World un- der^ which is that of a Divine and Hea- venly AmbafFador 5 and as this is the grea- teft Honour amongft Men, and befpeaks one thus imploy'd by any Worldly King, his more efpecial Favourite^ fo it is in Truth the greateft Honour, that can be con- ferr'd by God on a Mortal Man 5 and how- it fhould come to pafs, that a Wicked and Imp^ure Man (hould have this Intereil: with Heaven, and be fo efpecially Dignify'd, is utteidy unaccountable. While his Dodrines - ^ in fucfe :,B Cafe may befpeak him to proceed ol froiii^^Godj his Adions and Life contradid it, rather befpeak him an Apoflle, or Mi- niHer of the Kingdom of Darknefs. His Charader befpeaks him highly favoured by God, but if fuch a One can be in favour with God, what imi ft the World think or belieye <>f Go4 > His Adions reprefent God one tiling, his Doctrines another 3 and which is to be believed^ either his Adions or Dodrines? Which do beft and raoft truly reprefent God ;>^ jS^i^o a Mail s Adions ?'jmi It is thius at lea|i: ooniputed among/t Men. ^ Let a Prince make never fo fine Speeches > in the praife of yi^tge and S(^riety^ publifh . never Part II. on Inspiration. 217 never fo many Profeflions and Proclama- - tians to recommend it 5 who are his chief Favourites received into the moft intimate Familiarities and Friendfhips, into the moft- important Imployments and Tnifts, is the Point 5 if the Loofe, Vicious and Prophane 5 if the Honeft be negleded and difcarded, Wife Men will judge, notwithftanding his Pretences , ' very difdvantageou/ly of the Princes inward Inclinations. And yet there may be fome Apology made for. Princes in this Cafe, Ignorance W^ Men, and Neceflity of State, and, not meer Lo\'e and Inclination, may drive them on this Abfurd Election. But thefe cannot find place in God ^ he muft there- forein this choice be fuppofed Delufive, not fo Holy and Pure a Being as thefe Dodrines imply, which becaufe Human Reafon cah never receive, fuch a Prophet can never be received as a real AmbaiTador of God. Thirdly, A Wicked and Unholy Life would defeat the very Ends of fuch an In- fpi ration or Revelation. The End of all Revelation muft be fuppofed to implant in Men an awful Senfe and Regard towards the Deity, to engage them to a Good and Holy hik 5 and nothing could be a greater Impediment and Contradidlion to this End, than an Ungodly Life, in fuch ad immedi- ately derived thele Revelations from God,and came to enforce them upon Mankind 5 what- foever 2i8 An Ess AY Part IIH foever fuch a One could fay on the iide of Religion and a Virtuous Courfe, might be eaiily anfwer'd and confuted. Suppofe, he fhould urge the Divine Authority in the Cafe, that thefe Rules of Life were en^ join'd by God. If there be any Strength in this, may one fay, it is wonderful, why this Divine Authority Ihould not have greater Effect upon him, th^l more efpecial- ly knows what it is, who immediately re- ceived thefe Revelations ^ how dares he more to contradid and defpife Divine Au- thority than others > If the Terrors ofth^ Lord ^ the Punifhments annexed to the Breach of thofe Laws, be the Argument in- iiited on, to enforce Obedience, it wiJl ftiJl be anfwerM, If there be any thing in thefe Terrors or Punifhments to be dreaded, why ftould not he dread them, to whom they were immediately reveal'd, and confequent- ly mud be prefumed to believe and under- ftand them better than others. If the Re- wards to a Virtuous Courfe be rnention'd, who knows thefe Rewards better than the Brpphet, to whom they were reveaPd? Aiid how came they to have fo little Effed Qxi: him } So that whatfoever any Prophet <. ould fay, it would immediately mm upon himfelf, deftmy his own Authority, con- ibte his, otwn Pretences, not half fo much reach the People as himfelf, render himfdf exceedingly morejnexcijfabk, mope^guiity, more Vsivtlh on Inspiration. 119 morecondemii'd, thati the People, to whom^ he addrels*d 5 fhyfician heal thy felf, being not a peculiar Provetb of a Nation, but a* common Didate of Human Reafon^ there being nothing a higher Difparagement on any Art or Profeiibr of it, than to fee him- felf go unmended in the Matter of his owtr Art, in what he profelfes to cure other People. The Art in this Cafe muft be iti^; efficatious, the Profeflion idle, or the Di^ feafe infignificaiit. " .^- ^.v/ -> Fourthly^ By this Rule, it is more efpe- cially that our Saviour teaches us to judge of, and difcover Falfe Prophets. More than once he inculcates, by their Fniit? ye JhhH know them : And as to himfelf. Which of you convtnceth me of Sin ^ And if we would be particular and exad,of a 1 1 Vices, none dbtJi more clearly manifeft 'a falfe Prophet than Pride 3 and if this appears evidently in any Pretender to extraordinary Infpiration or Revelation, whatfoever other Virtues ap- pear in him, as perhaps Temperance, great Aufterity, contempt of thePlealuresof Sertfe 3 [of which Virtues, high Degrees have flii- ned forth in Impoftors, and 1 believe, 13 more efpecially that Angelical Form, into which the Devil can call himfelf ] yet I fay, notwithflanding thefe other fpecioijs and dazlingShewsbf Virtue, if Pride ap- pear, if trtie Humility be wanting in their Charadet, [a Virtue, the 'Devil cannot fo^ eaiily aso -^/j Essay Part II. eaiily imitate] the Infpiration cannot be of God. On this our Saviour again teaches! us, more efpecially to depend. He that fpeaketh of hifjifelf feeketh his awn Glory -^ but he thatfeeketb his Glory that fent him, the fame is true, and no imrighteoufnefs is ^ in him, John 7. 18. And I beJieve really.'^ this fo true, that I fancy no Impoftor hath yet appeared, fo capable of difguifing and dilTembling himfelf 5 but to fenfible and difcerning Men this Vice of Pride may eafi- Jy fhew it felf, and abundantly betray him and his Pretences. B, I like this Obfervation well, for ho appearances of Virtue make a greater (hew, and are more fitted to cheat the Vulgar than Mortification and great Auflerities of Life ^ and to this many men may be naturally dif- pofed, without any Supernatural Afliftances 5 and the Devil may not be wanting to help Men forward in thefe outward Chaftife- ments of the Body, and carry them to great heights in them 5 there being no Reafon to imagine, the Devil in himfelf addicted to"^ Voluptuoufnefs, Intemperance, and die like Vices 5 neither doth he fo much contradi(S his own Nature in dilfembling the contrary Virtues, or aflifting others to do it. Pride and Malice, and Envy, we take to be more " ellential Depravities of his Nature, and whgt'^^ he is lefs ^ble truly to difguife 3 and Be.r lidesj the Vices of Drunkennefs, ppen Pro- phanenefs. Partll. 0/1 Inspiration, an phiuienefs^ cot at all conduce to thefe Ends of deceiving. So that Men naturally prone to Aufterity, and Mortification, with great degrees of Pride, [^with which it is often accompanied] are abmdantly more fit for his Apoftles, and that fuch are not Leud, openly Prophane in their Anions ai:d Lives, is not at all to be wonder'd at, if we fuppofe this Evil Spirit in the lead fagaci- ous, in the choice of means towards his own Ends : And if at any time he Infpires Men, to rival the true Apoftles, it muft be ex- peded to be fuch fcrt of Men, not, the Vo- luptuous and Intemperate , but tlie Au-q^ ftere and Mortified ^ and if any ways, fucK Perfons are to be difcovered, it muft be by thefe aforefaid Vices of Pridey^,ij. A. When fuch Men therefore appear, caiViq we be too diligent in trying them by a Rule of our Lord's afligning > Of thie Charader have been the greateft Deluders that have appeared on the Stage of the World. To it proceed, , ni Tlov'clly, Miracles we conceive abfplutely aT necellary, to confirm and eftablifh a pi vine V Revelation 5 1 mean, to convince and fatisfy ' other Men, and, without thefe all other Maries would be infufficient. , For to fpeak agreeably to our NaturaLNotions of God, to be of a Holy and Unblameable Life, to deliver never fo Wife, Excellent and Good .Precepts 5 although thefe are very Extraor- dinary aai An E ss AY Part II. dinary Things, yet will they not necelTari- ly infer a Man Divinely Infpired, or Com- miffioned, becaufe it doth not appe.ir, but that thefe Things may be within the Capa- city of Humane .Underilanding and Endea- vour, We know feme Things our feh^es in thefe Matters, but how can we tell but a Man of greater Underflanding and Im- provement may knpw more ? And befides, we either believe the Dodrines of fuch a Man to be true, becaufe they are agreeable to our Natural Apprehenfions of Things , that is, upon their own Evidence, becaufe they can be made appear by Natural Rea- fon ; And if this be all the Ground we have of our Belief, we believe not in the Virtue of Revelation, but as we do all other Things, as they are prov'd and demonftrated by the allow'd Principles of Humane Reafon. But a Man's fpeaking agreeable to Reafon, in- fers not his being Infpir*d. For Reafon may teach another Man that, which Rea- fon teaches us to acquiefce in as true, when difcover'd to us, and prov'd to be true. For '^what appears reafonable to us, when dif- coverM, Reafon may lead another Man in- to tlie difcover}' of. Or elfe we muft fay, we believe fuch and fuch Dodrines, becaufe the Authoi* of them fays, he i^ Infpired 3 but of this there is no Proof, but the Man*s bare Word. Yes, the Goodnefs and.. Rea- Ibnablenefs of the Dodrine. This recurs to Partll. on Inspiration, aij to the fame, and although it will prove a ifThing or Dodrine true, yet will it not prove a Dodrine Divinely Infpired, becaiife Reafon may be fufHcient to find out reafon- - .^able Dodnnes. So that in this Cafe a. Mali ^believes, becaufe the Dodrines are reafon- j able, not becaufe of Divine Authority or -^fnfpiration, unlefs a Man cannot be fup- pofed to fpeak reafonably without Infpi- ration. But if the Reafonablenefs and Goodnefs of 'any Dodrine or Scheme of Truth, be a fufficient Argument of Infpiration or Re\'e- Jation, according to this Principle, where this fails, where a Dodrine cannot be made appear by the Principles of Reafon, here is no Grounds of Belief. So that Ihould thePerfon pretendhig in this Cafe to InfpirntioD, deliver any thing beyond the .difcovery of Natural Reafon, here would be no Grounds to fupport fuch a Dodrine. Of which fort of Dodrines, may be eafily fuppos'd innumerable 5 fuch are allPromifes and Threatnings, Rewards and Pun iihments, and indeed all inftituted and reveal'd Re- ligion. Let the Dodrine, or the fubjed Mat- ter of a Revelation be the Refuitedion of the Dead, without Miracles^, how can fuch a Dodrine be provM ? Not ualefe this Dodrine can be prov'd certain by the Prin- ciples of Reafon, which I prefume it cannot be. So that although other Dodrines, that Reafcn 4^4 ^n Essay Part 11. Reafon can deinonllrate, may be receiv'd ind belie vM, yet where Reafon cannot demorjilrate, here* is apparently no Ground of Belief ^ or which is the fame thing, none but the bare Words of the Propofer or Re- veaJcr. From whence I think thefe Things are plain, /z>/?. That without Miracles no Man can go, nor is to be credited beyond Natural Religion, becaufe Reafon can teach nothing but this ^ and if any Dodrines are advanced beyond it, they are advanced w^th out Proof. SecoftJIjf, The Heathens to whom never a Divine Revelation was propounded, that is, a Revelation fupported by Miracles, were under the pure Difpenf ition of Natural Re- ligion, were bound to believe nothing, but what Natural Reafon could evince, or could he made appear upon the Principles of Rea- fon 5 and confequently, all the Dodrines* that other Philofophers or Poets taught be- yond this, which they did many, under the pretence of Infpiration, were Dodrines with- out Proof, that none had fufficient induce- ment to belie\'e. Jn this they wxre meer Enthufiafts, belie v'd without Reafon or Proof. And doubtlefs they had done well, and highly agreeable to the Will of God 5 in rejeding all fuch pretences to Infpiration 5 and confequently ail Dodrines depending thereon, and brought every tiling to the teft. of found of Reafon ^ by this means thtj Part ir. 0/2 iNSpiRArioN. 215 Means they had preferv'd themfelves from th^t endlefs Superflition, and monfhrous fable of Errors and Abfurdities, in which they were involved. For it being clear, if they had never fuflicient Proof afforded of Di\ine Infpiration or Revelation, as they had not, if clear and unconteftable Mi- racles were never wrought amongfl: them' to fiapport it, it was abfolutely the Will of Heaven they fliould be under the Condud; of Natural Light, and confequently all; pretences to Infpiration were grajrid Impofi^- tions on them, and their frif great Over - fight and Error. So that their Philofophers, and indeed all others that difcoure'd and taught the Nature of God and Human Du- ties, according to the Principles which Na- tural Light afforded, were their beft, tnaeft, and .only Divines. "thirdly. If any particular Men amongil the Heathens were Infpired, the Bufinefs and End of that Infpiration, when defti- tute of Miracles, was not to reveal any new Dodrines concerning- God, or a future State, beyond the reach of Natural Light, but to en- lighten and guide the Rational Faculties, to clear and purge them of thofeMifts andErrors, which Corruption and Vice had introduced, and enable themtofeemorfe clearly, and dif-p courfe more convincingly of thofe Points, that lay within the compafs of Natural Rea- fon 5 which Men again, were bound to believe. ia6 An Essay Part H. r:ot upon the Authority of Infpiration, be- eaufe of this there yet appears to have been no Proof, and fo could be of no Authority to them 5 but as thefe Dodrines were efta- blifh'd and evinc'd by the Principles of Na- tural Light, hi this Cafe, I fay, it feems peculiarly the Work of Infpiration, to ena- ble fuch as had it ^if any had it] to think more corredly, and reafon more agreeably to their own and other Men s Natural Ap- prehenfions of thefe things, in which In- fpiration, although true, had no right to DC pretended by themfelves, nor credited by others, but thnt Matter refted as to other Men, upon the Reafonablenefs of the Do- ctrines themfelves. And in this Cafe, how fuch Men came by their Opinions, would feem a vain and idle Tale to relate, but the Point was how they prov'd them to be tru^, which, becaufe they could not by Infpira- tion, it muft wholly be by Arguments that Human Reafon fuggefled. So that in thofe Days a Man, both deflitute of Miracles, and deftitute of clear and convincing Reafon, wouldinTruth have nothing to fay forhimfelf, would be a fhamelefs Pretender andlmpoftor. B, That's a \'ery clear Cafe, a Man of- fers certain Propofitions to me to be believ'd. I ask him, how do you prove them to be true } . What fay you for them ? Did God xeveal them to you ? No ! that cannot be prov'd, although poffibly faid. Do you ^ eflablilh Partll. on Inspiration. 227 eftablifh them upon the Principles of Reafon > No ! Then I muft believe with- out any fort of Reafon, or inducement to belief, or I may very fafely and warrantably rejed your Dodrines ^ I ihali farely choofe the latter. A. Fourthly^ As Men may very eafily quit Natural Light, when they Ihould not, and fondly and blindly admit the pretence of Di- vine Revelation without Reafon 5 fo Men may be as blameable the other way, adhere obftinarely to Natural Light, and rejecl: Infpiration, when they ought not. For fuppofe a Man claims a Belief from others, as to diverfe Dodrines ^ fay thofe, from whom he exads this Belief, here are loaie Things you fay, that are \'ery reafonable, in which we do acquiefce and agree with you. But as to others, fuch as a future Judgment and Refurredion of the Body, pray what Proof offer you as to thefe } You convince us not of thefe Points in a wa3t of Reafon 5 No, fays the Propounder, neither do I pretend it, thefe Things cannot ad- mit of fuch a Proof, they being Things purely depending on the Will of God, which Will he hath communicated to me. But how know we this ? The Truth of this, anfwers he, depends upon diverfe Reafoiis, but more efpecially upon the Miracles I work : This fort of Proof I infift on for Belief, as to Dodrines of this Kind, and Q^ 2 they aaS An Es say Partll. they can admit of no other. If the Perfons here fliould turn the deaf Ear to this kind of Proof, and believe nothing, but what could be made evident upon the Principles of Human Reafon } Would not this be an ex- tream Sotti(hnefs and Blindnefs > B. Noqueftion: And in this, I prefume, you would infer the Heathens were highly blameable, who as before, they admitted the pretence of Infpiration without Proof 5 fo after, when a True and Divine Revela- tion was propounded to them, they rejedled it, contrary to all Proof and Reafon. J. The Greeks, faith the Apoftle, Seek after Wifdom, would admit nothing as wor- thy their Attention and Belief, but what fa\'0ur'd of Human Learning and Eloquence, was confiftent with their Notions in Philo- fophy, and was advanced and eftablifh'd on thefe Grounds and Principles 5 and fo they became unacquainted with, or over-look'd, that other fort of Proof, viz,. Divine Re- velation, whereby the Dodrines of the Gofpel could only be fupported and efta- bliflied. B, But will nothing evince the Truth of a Divine Revelation but Miracles } Sup- pofing the Apoftles had never wrought any Miracles, but only attefted the Miracles of our Saviour, his Dodrine, Death, Life, and Refurredlion, and in this Teftimony, they undauntedly ftood, even to tlie iofs of Eftate and Part II. 0/2 Inspiraition. -329 and Life, and all things dear to them 5 would not this be fufficient without Mi- racles, to gain the alient of unprejudiced Men > A. The Cqfe is not exadly parallel 3 yet I fhall give you a ihort anfwer to it. I own^ this would prove a very weighty Confide- ration to all (incere and unprejudic*d Men, yet I fear, be hardly fufficient without Mi- racles. Two Things there are, in which fuch Men would require Satisfadion , One is, that the Perfons thus teftifying the Mi- racles, Life, e^c. of another, were Men of Sirtcerity, did not knowingly impofe upon them ^ and their fulFering the lofs of Life, and all Things, for the fake of fuch a Teftimony , and their perfifling in Oppofition to fuch Evils, I grant, the higheft Confirmation that any Man can give of his Sincerity 5 and few Exam]^les there have been of Men fo bewitched with Vain-Glory, as to fubmit freely to fuch Evils, for the fake of any future Fame or Honour that it could purchafe 3 and if there have been now and then Examples of this kind, yet they have diffefd exceedingly in their Cir- cumftances from the Cafe of the /ipoflles.. Fame and Honour [v/hich is the only Mo- tive that can be prefum'd to engage Men to fuch Undertakings] being not rationally to be fuppos'd the End, that could anunate the firft Preachers of the Chriftian Faith, (X 3 becaufe a^o AnEssAY Part II. becaufe it was a Religion difdaiii'd, and fubjeded their Memories to Contempt for the fLiture, as well as their Perfons to the hfgheft Sufferings for the prefent : This Religion making no great Figure in the World, at leaft becoming no ways honour- able to its ProfefTors for a long time after, and what could never at all be expeded by the Apoilles, but in virtue of our Saviour s Promifes, its Truth and Divinity. So that although Fame we allow to be a ffronger Principle with many Men than Riches, Plea- fures, or Life it fdf, yet all Things con- fider'd, it could not be fufpeded the Mo- tive that engag'd the firft Difciples and Followers of our Saviour, becaufe the dy- ing in fuch a Caufe, held forth no fuch honourable Profpeds to rhem, neither could be imagin'd by them, upon any other Grounds but its Truth and Divine Afliftance. So that I believe, throughout the Hiflory af all 'Ages, no Inftances or Examples can be al- ledg'd, of Men's Sufferirig in defence of Error, that in its Circumftances, came near the Suiierings of the firlf Chriflians 5 and although, it may be popularly faid, fuch a Man voluntarily undertook Hardfhips and Death it felf, for the fake of Fame and Reputation ^ and Inftances may be given out of the Fvoman Hiilory, of fuch a Spirit of Ambition, yet whofoever fhall diftindly confider, and compare the Cafe of the Apoftles Part II. 0/2 Inspire T I ON. i^i Apoftks with thefe Men, will find a moft wide and notable difference. Hence I make no difficulty to agree with you, that the Sin- cerity of the Apoftles were fuUy demonftra- tedby their Sufferings. But Secondly^ Ano- ther Thing the World would want Satis- fadion in, was, That thefe Men were not impofed upon themfelves. And I take i|,^ here Miracles are more needful to extricate Men of this fufpicion than the fonntr, becaufe it is evident, Error hath had its Martyrs as well as Truth ^ and this not gai- ly Hiftory may convince us of, but Daily Experience ^ and for very good Reafon, becaufe, while Men take Error for Truth, they concei\'e themfelves ^s much oblig'd in Confcience, and an equal Zeal ppirejles them, to maintain and propagate it, as Truth it felf But as to Dodrinfes built upon the pretence of hifpiration, with wife and confiderate Men, it will be a poor Ar- gument to alledge, that the Author ol*' them will fubmit to any Penalties, rather than renounce them, he will fuffer and dye in>^he confTBuation of them» One may furely f^y fo this, there have been many Men thus inflexible and pbftinate in Error, and how am I fatisfy'd, bnt you are thus in\eigled .> I think it would be hfffd to clear this with'r out Miracles-:— Jw ill proceed now to the, Second Cafe, Suppufmg a former Rqvc"* lafipp, ^nd lik Pf§t^Ilc^8 £>f the Infpired Q^ 4 Perfon 2ga An Essay Part II. Perfon were to add any new Dodrines, or Commands to it. B., Pray what would be fufficient to clear his Pretences, and render the World inex- cufable in not admitting him ? A, Many Things muft be fupposM, that we have before faid, and I think prov*d, to be necefTarily requir'd to the Charader of a MefTenger of God, he muft be of a Holy- Life, his Dodrines nmft, not contradid thofe Natural Apprehenfions we have of God, &c. but more particularly, Firft, Thefe new Revelations muft fup- pofe the Truth of the former, muft by no means contradid them. So that here we have two Rules or Ways of Judging, by the Sen- timents that Natural Light teach, and that of Revelation 5 which I fay, no new Revela- tion muft contradid, becaufe this would make God contradid himfelf. Of which before in our Firft Part. Secojidly^ A Revelation, although attefted by Miracles, that bore plain and evident Gontradidion to a former Revelation, could not be admitted to be Divine. Nay, if we fuppofe an equal Confirmation by Mi- racles. For as in the former Cafe, where we fupposM no ftanding Revelation of the Divine Will, if equal Miracles were wrought to confirm oppofite Dodrines or Revelations, yet Partll. Of! Inspiration. 233 yol: if the Dodrines on one fide, fupported by Miracles, were agreeable to, were the clear and exprefsDidatesof Natural Light 5 and the others that Miracles were wrought likewile to confirm, were contrary hereto • the Realbn of Man would lead him, we conceive, to- adhere to the former, becaufe every one fees, it has apparently the advantage on its fide, the advantage of Natural Light, apd confequently in adhere- ing to this. Men ndhere to that which has^ the ftrongeft Proof : So for the fame Rea- fon, fuppoiing a former Revelation, ground- ed on the higheft Teftimony of Miracles, and other Proofs, if a fucceeding Revela- tion fhould contradid: this, although as far as we can difcern, attefted by equal Mira- cles, yet Men would have Reafon to ad- here to the former Revelation before tlie latter, to judge the latter mere Lnpofition and Delufion 5 and for this, I think, there are many Reafons. Firlf , Becaufe it con- tradids a former Revelation 5 for as in the iirfl: Cafe, there would be clear Ground of Prejudice againfl: a Revelation, that op- pofed the brightefl and cleared Didates of Natural Reafon 5 fo there is equal Ground of Prejudice again ft a Revelation that op- pofes a' former Revelation. For as before, we jwdg'd of Revelation by Natural Light, fo now we judge of a fucceeding Revela- tion by the lormer R,evelation. A& in all Arts 234 -^^ Essay Part II. Arts and Sciences, that is admitted to be true, when once proved and demonftrated to be true ^ fo in Revelation, that is to be admitted as true, that has the higheft Proof that it is capable of. And again, as we judge of o^her things, in virtue of clear and manifeft Truths and Dgmonftrations, and a 1 hing is admitted to be true in any Science, when it can be prov'd by a pre- ceeding ^Truth, clearly demonflrated , and is judg'd Faife, when contrary to other clear and demonflrable Truths and Propofitions 5 fo in Revelation, that mull: be admitted to be true, that can be prov'd by it, and that falfe, that is contrary to it , or elfe we muft return from whence we fate out, and at iaft remain in endlefs Uncertainty. For,. fuppofe a Man in any Art or Science, (hould bring Demonllration againfl Demonftration , for Inftance, (hould he attempt to demon- ftrate Propofitions in Euclid to be falfe, that the Author has demonllrated to be true 5 if fuch a thing could be fuppofed, what would be the Confequence ? Would not this unfettle the Foundations of that Sci^ ence, render it all precarious? And what could be the aim oi fuch a Man ? Surely no- thing, but to fhew the falfity of that Sci^ ence, to ridicule and explode it. Whofg-* ever (hall diligently attend, will find it the fame in the prefent Cafe. For here, is a Revelation ^t^efled by Miracles^ aud::#W other Part II. 0/2 Inspiration. 1^5 other requiiite Proofs, Here's another Re- velation equally attefted by Miracles, that contradids it 5 and where there is equal Authority for opj^n^fir e Opinions or Dodrines, there is no Authority for either. So that although this latter Revelation, only per- haps diredly aimed to deflroy the Credit of the more Antient, yet in its liTue and Confequence, it would deftroy its own Credit too. As he that demonftrated againft the Demonftrations of EncUd^ would not only weaken the Authority of that Author or Science, but would weaken his own Au- thority likewife, and would be interpreted to demonftrate againft Demonftration 5 fo he that pretended Revelations againft for- mer Revelations, equally eftablilh'd as his own, equally overthrows 2i\\ Revelation, his own as well as others. For whatfoever this New Pretender to Divine Revelation, could fay againft the Old, could be with equal reafon faid againft the New ^ that is, there is the fame Authority againft it as for it 5 and this New Pretender to Infpiration muft own farther, that for the fame reafoi^ this Old Revelation mnft be quitted, an4 give way to his New Revelation, his Re- velation muil be quitted, and gi\ c way to a Newer, if ever it Ihcsald come attefted, as his does 5 and ^^'hat Security has any Man, that this will not again happen, which has once already happen'-d ? What then 1^6 An EsslA;Yi Part III then muft we think of a Rev&lation that contradids a former Revelation ? Doubtlefs as meer Delufion. As in the former In- ftance, he muft be concluded no Friend, nor Promoter of any Science, who advances fuch Principles, that if admitted, deftroys all Science 5 fo he muft be thought no Friei)d, nor real Promoter of Divine In- fpiration or Revelation, whofe Pretences, if admitted, at once deftroys all the Cer- tainty , of Divine Revelation or Infpira- tion. B, You difcou^fe upon a Suppofition here,= that I am fare never was, and I believe, never will be 5 and what fuch Talk can fig- nify, I know not. J. I own it. 1 believe God never per- mitted equal Miracles to be wrought, in oppofition to his own Revelation , but not- withftanding, I cannot think this wholly Impertinent ^ for if I prove, that in Cafe this ftiould be permitted, or was fuppofed. Men would have Reafon to rejed fuch a Pretence, and to adhere to former Revela- tion ^ with much greater Reafon will it follow, that Men ought to rejed leiler Pre- tences, fuch as are not fo well grounded, nor can admit of any fuch Defence. " B. 1 confefs, you argue contrary here to fome Men, who conclude againft Miracles being wrought by any bnt the Divine Pp^ver, becaufe in their Opinion, it would it:;,iii ' weaken Pdrtll. on Inspiration. 257 weaken the Force and Evidence of Miracles, when apply'd to a true Revelation, and ren- der all Revelation precarious, and fo flop here. Whereas from this Abfurdity you. argue and infer, that he that by Miracles oppofes a Revelation, eflablilh'd by Mi- racles, has no right to be believ'd, becaufe according to fuch a Method, he deftroys the credit of all Revelation, Never, until we had affurance Men would notfalfly pretend to Revelation or Infpi- ration, B, Think Part II. o« Inspiration, aj^ " JB. 1 hink you then tha^ all the true Pro- phets of God, that mad^ additions to for- mer Revelations, whofe Writings are re- ceived as Canonical, that they wrought Mi- racles? ^ A. Yesfurely,orfomethingof equal Proof to it. The firft Prophet amongft the Jews, that committed his Revelations to Writing, was Mofes 5 and it is part of that Re\'ela- tion ,that the Jews fhould have other Pro- phets to fucceed him, and inftrud them in the Divine Will, which prepar'd them to cxped and receive them, when any fuch appear'd. And when they did appear, it muft be fuppos'd, that the Jews had fome ways of diftinguifhing them, which could not be without fomething Extraordinary and Miraculous that appear*d in them, or by them, Qunlefs it be fuppos'd they had Security, that no Man amongft them, would falfly pretend Revelation , or the Diving Midion, which was far enough from being their Cafe or Appreheniion,] What then can be fuppos'd their Marks of diflindion > It mufi: be furely Something, that Falfe Prophets or Impoftors could not eafily coun- terfeit. For if (o^ all diftindion would ceafe. And what could not Falfe Prophets imitate ? I hey could fay as well as True Prophets, they werefent of God, they could imitate the ftyle of True Prophets, in their Defcriptions of their Vifions and Revela- tions. 7\X) An Ess AY Part II; tions. They could farther fpeak agreeably to the Law of Mofes. They could coun- terfeit an auftere and mortified Life, and maintain outwardly fuch a Charadler a Jong while 5 fo that yet here appears no certain Mark of diftindion. But could they work Miracles, could they prophecy or foretel, without the Divine Ailiftance ? Four Things therefore feem to me, not only to the Jeros^ but all the World, a Teft of True Pro- phets^ \Jl. An agreeablenefs of Dodrineto the Law of Mofes, and to thofe Eternal Rules of Sandity and Holinefs which Na- tural Light teaches Men. As appears from that Text, If there arife among you, 6Cc. 2^/^, Miracles^ 3^/?', Prophecy or Fore- telling. Hence it was, that Samuel was eftablifh'd a Prophet of the Lord, and aU Ifrael knew, and acknowledg'd him a Pro- phet ; And again, if the Thing prophecy'd, or foretold, came not to pafs, Mofes teaches the Jews not to account fuch a Man a true Prophet, ^thly, A Prophet might be known in Virtue of a former Revelation eftablilh'd by Miracles, when that Revelation fore- told, defcrib'd exadly, a Perfon to fucceed, with fuch, and fuch Gifts and Endowments, to fuch and fuch Ends and Purpofes ^ and when Men faw this adually accomplilh'd, there would be very great Grounds of re- ceiving fuch a One, as fin extraordinary MefTenger, not upon his own Word, but upon Part If. 0/2 Inspiration. 24.F »n the Authority of a former Revelation. As I think in the Cafe of Jolm the Baptifl, the Holinefsof whofe Life , the Siibflance of whofe Preaching, viz>. Repentance and a Good Life, and the Approach of our Sa- viour's Kingdom, together with the Prophe- cies relating to fuch a Forerunner of our Saviour to thefe very Ends and Purpofes, might very eafily in unprejudic'd Men, be- get an Opinion, of his being a Prophet or a Divine and Holy Man, becaufehis Doctrine and Life all tended to this End 3 neither did he oppofe any former Revelation, but ful- fiU'd it ^ and fo an abundant Evidence and Proof attended his Perfon and Pretenfions. So that as an often inculcated Holy Life, an agreeablenefs of Dodrine to Natural Light, and to former Revelations 5 although thefe will be fufficient to recommend a Man to the World as a Good Divine, as one fent torevi\'eand enforce former Revelations, and m this Senfe give him the higheft Reputati- on 5 [of v/hich more hereafter] yet if his Pretenfions be greater, to make any ad- ditions to former Revelations , to bring any new Command^: To thefe Proofs Miracles muft be added, or a Prophetick Spirit, or his Miflion muft be prov'd from feme plain foregoing Revelation or Prophecy ellablifh'd upon Miracles, or ^Ki: fuch a One will pretend to that which he cannot prove, and whom none therefore have Reafon to admit, under the extraordinary Charader he alllimes. R B. Pray ^4^ An Essay Partll. B. Pray go on to your Third Cafe • Sup- pcfe the Purpofe of any Prophet or Infpir'd Man, or the End of his coming were, to foretel the Ruin of any State or King- dom. J. There muft be fome Reafons to en- gage Men's Attention and Belief, in this Cafe, as well as others. For this may be fallly pretended, as well as other Melfages from God. And I think, nothing lefs than Miracles, can he a fufficient inducement to Wife Men, to receive fuch a One, as a Heavenly Meifenger, faving in thefe follow- ing Inflances. F/>/?, Miracles, or fomething equivalent may be very reafonabljexpeded, unlefs the Perfon pretending to come from God, brings no other Melfages, makes no other Denun- ciations, than what have been threaten'd by preceeding Prophets 5 and then the Ground of Men's Attention and Regard, is not the Words or Declaration of the prefent Pre- tender, but former Revelation. Thus ior Inftance, Should any Man declare himfelf fent by God, to command Men to Repen- tance and Reformation of Life, on Pain of very great Evils, that Ihould attend them 5 and this only in general Terms, witlx>ut explaining, when or what fort of Evils IhalJ befal them. This is no more than what the Divine Writings conftantly inculcate, and PartIL on Inspiration. 24. j and the Contents of fuch a Piophecy mny be receiv'd, not upon the Authority of him that brings it, but thatof theV\'ord of God 3 and at this rite nny Man may Prophecy, that has Folly and Confidence enough to pretend to it, and fhall have as great Autho-r rity to bear him out in it. For here is no- thing fingular but the Pretence, nothing fhines forth fo confpicuoully as a M:in's Folly and Prefuniption. And what Man enduMwith common Modefty or Difcretion would fet himlelf on fuch an Enterprize, pretend himfelf fent of God, when nothing appears in his Character, that particularly ijenotes and diftinguilhes him fron] others ? That God fhould prompt him to it, is im- pollible 5 becaufe the end of fuch a Meilage ivould be utterly loft ^ and that becaufe no Man would have Reafon to bqlieve it, and if the Perfon was credited, and th^ Mdiage admitted, itmuft be upon a Principle that would introduce greater Evil than Good 3 I mean, it would expofe Men to perpetual Miftake and Delufion 5 it warranting i\lens receiving Revelation without P^roof, thati^, every Pretence of jt, and becaufe there .axe alfuredly mor^ fallc; Pretences than true^.^t muft-be th^ Jialet of much niore Mifta^^e and Error on the World than Truth. ?Therp is no other way therefore to fccureM^n from Ijin- pofldon, hxkt either by an over-ruling Hand oil Providence, to hinder all hik Pretencj^s s R 2 to 344 -^" Es SAY Part II. to Prophecy or Infpiration, or elfe to give true Infpiration or Prophecy an efpecial and fufficient Proof 5 and the Confeqnence of ,: this Suppofition is, that it is the Will of Heaven, that on this True Revelation fhould Hand, and by this Men fhould judge of all Pretences of this Kind, receive or rcjed them : But perhaps this is needlefs Repe- tition. Our prefent Point is this 5 A Perfon may declare by way of Judgment or Evil, what the Scripture or foregoing Revelation de- clares, without any Proof, becaufe fuch a One fays nothing particular, and therefore Hands in need of no particular Proof. But then what is it that fuch One pretends > To be hearken 'd to, only as fpeaking and denouncing, w^hat former Prophets have de- nounced, and ftands on Divine Record. If this be all, the Perfon drops this high Pretence, of being immediately fent from God, and his Charader dwindles into a common Teacher and Enforcer of Righte- oufnefs, and he is to be believed only upon theAuthority of the WordofGod^ and he is farther to be meafur'd and judg'd of, and reputed, as he well or ill acquits himfelf, within this compafs .3 as he Reifons on, or enforces Divine Writ, to the Senfe and Con- viction of his Hearer?.; And what is fuch a Man different from theeflablifh'd Teachers or Expounders of Sa^^i-ed Writ. Yes ! But he Part II. 0/1 Inspiration. 245 he was particularly fent by God, to pro- ix)unce thofe Evils and Judgments. AVhat Judgments ! What the Scriptures pronounce on a Wicked Life. Here indeed we expect no new Proof, as to the Things themfelves, becaufe they are already provYi, and we al- ready believe them 5 but whether fuch a Man be really fent by God, to denounce them afrelh to theWorld : How doth this ap- pear > He pretends to be an extraordinary' MelTenger fent by God. To what end > You fay, to render Men fenfible of the Di- vine Judgments, denounced by former Pro- phets. And does he enforce them better than others > Does he fay any Thing more convincing and aw'akening than others, whofe Authority the World owns to declare and explain, and urge thefe Evils and Judg- ments } Hereby we are to j'-idge, who are the trueft and beft Prophets in this Senfe. Can a Man be fent on purpofe and imme- diately by God, to do that which he does not do better than others, that profefs no fuch extraordinary Miflion } What then fig- nifies his being fent > xAnd let every JVlau judge [only reading impartially] who fpcaks beft , with greateft com-iftion to the World 3 either, for Example, the late Arch Bifliopin his grave, eloquent, powerful Dif- courfes on thefe Heads, or others, in their incoherent and frantick Rapfodies, deli- ver'd under the pretence of extraordinary R 3 Jt]fpi- 246 An Essay Part lU Infpiration. Which is moft likely to weigh with the whole World, heard or read with Attention, either fuch Difcourfes, or the furious Repetitions, or Exckmations of Men through the Streets, Repent, &c. So that which is the greatefland trueftProphet,either Tillotfo7i or George Fox .^ Miracles neither of them work ^ Both pretend 10 fpeak from Scripture, and according to cur prelentSup- pofition, to pronounce Divine judgments. Which therefore do this beft, perfuade moft efFedu;^;liy ? If Tillotfon, furcly he is the greateft Prophet, snd on that we may adven- ture the lilue of the Debate. But thefe Men pretend to greater Autho- rity, but would they but- confider how this Authority doth cppear. If they pretend to fay or prophecy nothing but what the Word of God contains, how Ihall the World judge of their Ability, but by the manner of their enforcing thofe Divine Judgments 5 and if their Ability fall exceeding flicrt, is no ways to be compar'd with other modeft Teachers, thatlikewife profefs to pronounce Judgments, on the fame Authority of Di- vine Revelation*, which are to be conclud- ed the beft and the truelt Prophets > Or how doth this fupereminent Diftindion appear above them ? If they flill fay they are call'd to publifh thefe Evils afrefn to the World, I have faid, this Call no ways appears, and it is entirely the Part II. o« In $p iRi\Ti ON. 247 the fame Thing, not to fend any Prophet to the World, and not to endow him with Means of proving, ox Qf diftin?,uilhing a Man a Prophet.. So that in this refped, the Pretence is vain. It is vainer yet, if thefe new Prophets fpeaking on the foot of former Revelation, difcoiirfe much more feebly and (iliilyy enforce Plvine Authori- ty with much lefs Convidion than the efla- biiih'd Prophets : Vv'hat fignify fuch Pro- phets to the World } Or what imaginabJe End can be obtained by fuch Meffages ? But of this enough. B, But Sir, what if they come out of their confuted and general Terms, declare plainly and exprefly, when and what Evils Ihall befal any State or Kingdom. A, This fuch Men feldom dc, but when they are thus particular in their Prophecies, as to Time and other Ctrcumltances of their AccompliOiment 5 there is rriore re- quir'd to gain them Authority and Belief, than their bare Words and Aflertiors. Be- caufe as we have often argu'd. Revelation or Infpiration may be pretended by any One, and confequently if this was all that was requir'd. Lies and Impoftures v\ ould have as good a ground of Belief as True and Di- vine Revelation. Wherefoe^-er a Man claims a Belief from others, to any Propoiitions or Dodnnes, he mud prove them to be true, R 4 which 24.8 An Essay Part IL which muft be by Reafon or former Reve- lation, or in Virtue of his prefent Infpi- ration. By the Two former here we fup- pofe it cannot be done, if he urges the lat- ter, it mufl be prov*d too. For as Infpira- tion was at firft introduc'd by Proof, and without Proof it had been a meer ground- lefs Pretence 5 fo any new Infpiration, when it can derive no Authority from former Re- velation, and ftanding without any Proof of its own, is a mofl: groundlefs and impu- dent Pretence. In this Cafe, every One fees when a new Revelation- exceeds the Contents of forn^er Revelation, all the Proof is requir'd to this new Revelation, as was necelTary to eftabliih former Reve- lation. Thus if a Man declares himfelf fent by God, 'to denounce Judgments, in the Cafe of Impenitency , and is exprefs and determinate as to Time, ^c. how can the World know, whether he be really fent of God to ^this Purpofe, whether he fpeaks ■with meer defign of deceiving, or from a diftemper'd Imagination, or from the Spirit of God > Doth he work Miracles > No ! Is the World acquainted with his Charader ?is a Prophet, by former Miracles or Pre- dictions? Neither this$ he is an utter Stranger to the People, to whom he ad- ^reiTes. Doth the World know hira a Man of Integrity, and Virtue, and Sobriety, that would not falfly pretend a Divine Meliage,> As Part II. 0/2 1 NS pIrat ION. 249 As utter Srangers to this too. They know not the Man, or his Commmiicatwn, nor ever faw him before : What then yet appears of God in him, or how can the World di- ftinguifh the mad Man from the Pro- phet } But by Difcourfe , perhaps Men may be better informed. Well, doth he reafon more clearly than other Men ? Doth any thing appear, that denotes him a Di- vine and Heavenly Meifenger, upon debating the Point of his Miflion ? Neither this ^ according to the Senfe and Under/landing of fober Men, in Difcourfe, he falls below a Man endu'd with common Reafon and Difcretion. Still then we alt, what it is that denotes him a Heavenly MelTenger, or what is there to engage theW^orld to receive the Predidionsof fucha Man? As to Mi- racles, he works none, as to Authority from Scripture, he has none 5 as to Security from deligns of deceiving others, the World has iione : That he is not deceived himfelf, and ads in the Virtue of the Spirit of Delufi- on, inftead of the Spirit of God 5 where, or ^ow doth it appear > B' Nothing appears but the Man's mad-. nefs furely, and that ni a high degree. But in Truth, I do not fo much admire at the Perfon, thus affuming the Prophetical Spi- rit, who is doubtlefs to be concei\'d, de- prived of the ufe of his Reafon, as at fuch of his Party that do own , and abet, and encourage 250 An Es s A V Part II. encourage in him the Diftemper. Do they all labour under the fame difcompofure of Mind > Or if they do not, I would feri- oully alk them, what appears in fuch a Man ' of a Prophet ? Is every Man to be receiv'd as a Prophet, that only fays he is a Prophet? Do they remember the Words of our Savi our '-^ if 1 vpitnefs of my felf my vp'itnefs is 7iothmg .^ And what other Teftimony is there attending fuch a Man, but his bare Affirmation, which others may deny with much greater Reafon than he aflert. A. You very often read in the Old Tefta- •ment, when God fent any Prophet to de- nounce Evils and Judgments on any State or People, and confequently to turn them from their Evil Pradices, the Prophet wrought Miracles to prove his Authority and Mif- fion. Thus the Prophet fent to I ^ngs 13. 5. cry againft the Altar in Bethel^ the Contents of his Prophecy be- ing fo particular, he wrought Miracles to confirm it ^ he gave a Sign the fame Day 5 this, is the Sign which the Lord hath fpoken^ behold, the Altar fljall he rent, and the Afies that are upon it, fiall he poured out, 6cc, i?. Yet you cannot fay this was always fo, there is at leaft one clear Inftance to the contrary, that of the Prophet Jonah, who was fent to denounce the Deftrudion of M- neveh, and was receiv*d and acknowleg'd as a Prophet 3 and as far as the Hiftory in- forms Part II. 0/2 Inspiration. -251 forms us, without working any Miracles before them. This MefFage, alihoiigh un- accompanied with Miracles, very "power-. fulJy awakened both King and People, and!' have fometimes wonder'd with my felf, up- on what folid Ground or Authority. A. This is the Second Cafe wherein Mi- racles may be .unnecelTary in denouncing Judgments, and that is where the Authority of the Prophet is alread}' eftablilh'd, and he is known as fuch amongft the People, to whom he is fent. Who in the Land of Ifrael would queftion a Predidion of Samuel^ after the accomplifliment of diverfe ' of his Prophecies, and he became an efia- hlifi'd Prophet of the Lord > B. Here I acknowledge Miracles unne- cefTary ; But think you this was the Cafe here } Was Jonah known to the Islnevices as a Prophet ? J. As to the Cafe of Jonah, ifi. You may obferve fomewhat very particui'.r ^ for we read a very great Averfion in the Prophet to undertake this Meffage, infomuch that he attempted to avoid it by fleeing to Tar^ jhijh. And afterwards the Reafon of this unwillingnefs, to fuUfil the Divine Com-r, mand, upon the Non-accomplilhment of his Prophecy, himfelf acquaints us with. And he prayed unto the Lord^ and f aid ^ 1 fray thee hord^ was not this my faying^ when I was yet in my Cowrtry .«? Therefore I fled before 15^ -^« Essay Part II. before unto Tarfhifli, for I knerp that thou art a gracious God, and mercifid^ floiz) to anger, and fif great kindnefs, and repentefi of the Evil, So that the Ground of this backwardnefs of the Prophet, to obey the Word of the Lord, was diftruft, as to the ac- complifhment of his Predidion,which would have funk his Credit and Reputation, and rendered hini as he thought, fufpeded as a Falfe Prophet ^ of which being exceeding tender, this was to him a very unpleafant and difagreeable Imployment. But now, fuppofing he had been endu'd with a power of Miracles, to prove himfelf really fent of God, would there then have been the fame Ground of Averfion to the MeiTage, had God not inflided thofe Judgments threa- ten'd on the Nijievites, upon their true and fincere Repentance, as we find he did not > There feems good Reafon to imagine, the' Authority of Jonah had been fecur'd by this, had this Prophecy never been fulfilPd , and in fuch a Cafe it may reafonably be pre- fum'd, Jonah had been more content and reconcileable to it. But the Matter of his Grief and Averfion to the Divine Command feems to lie in this , he was fent to de- nounce Deftrudion on a People, without any of thofe ufual Proofs that attended the true Prophets of God, he had no Power of Miracles 5 and as to the accomplifliment of his Predidion, which would have prov'd him PartIL 0^2 Inspir ATioif. 253 him a true Prophet, from the Mercy and Goodnefs of God, in cafe of the Nmevites Repentance ; This he greatly fufpeded, and confequently that in the Illue, he (hould be traduced as an Impoftor and Deceives And this he could fo little brook, that af- ter it fo fell out, as he fufped:ed, he cries out in the bittereft Anger and Difcontent, TJoerefore now Lord, take I befeech thee my Life from me 5 for it is better for me to dye than to live, after appearing a falfe Prophet : From whence it feems to me very clear, th'at it was not the ufual Method of God to fend forth his Prophets to denounce Evils or Judgments, without fome External Evidence and Proof of their Divine Mii- fion, neither was it agreeable to the Pro- phet's expedation. \Vhy elfe here fhould the Prophet Jonah be fo very backward and averfe to this MeiTage, as firft to decline it, by flying from the Divine Prefence 3 then afterwards, when he did undertake it to be fo intollerably uneafy and difcontent at the non-accompiifhment of his Prophecy > Was never any Prophet before fent in fucll an EmbalTy, to predid Evils ? Or did they un- dertake it with fuch ftrange unwillingnefs ? Thete was therefore fomewhat peculiar m this Ptophet's Meilage 3 and what can be more rationally fuppos'd, than that he had •not Proof to fnftain it 3 and that' he had -not this Proof, ■ the Power of Miracles, vjc ;. very ^54 ^« Essay PartU. very probably addled not a little to his Suf- picion, that God had not abfolutely deter- min*d the Overthrow of Nineveh ? How- ever, I think [which is '''all I * vii. stii- contend for] this is certain from ^Ju^L^lt hence. I/?. That nothing raised p. 123. ' * greater Difcontents in true Pro- phets, than upon reafonable Grounds to be fufpeded of Deceit and Im* pofture. 2^//^, That take a\^'ay Miracles^ and the accomplifhment of a Predidion, a true Prophet Hands on the fame Grounds as a falfe Prophet ^ has nothing unconteftable to prove or evince his Million. Jonah for certain thought fo, and falling under fuch an Afperfion, being liable to be reputed a falfe Prophet, he was even weary of living under fuch a Difgrace and Scandal. B, Although I like this well, yet doth it not m my AppreheL-fion, give any plaufible Account, upon what Ground the Ninevites believ'd, and receiv'd Jonah as a Prophet. A If you Ihould not admit him before known as a Prophet to the Kinevites 3 yet Secondly^ With fome colour of Reafon may it be fuppofed, that they might not be en- tirely unacquainted with his miraculous De- liverance 5 and if this be fuppofed, you can- not but think it a fufficient inducement [difpofed as they were] to attend to and re- ceive him, as fome extraordinary Perfarj. Or elfe, Thirdly j His afligning the, Over- throw Part 11. 0/1 Inspiration. 155 throw of Nhieveh within fo Ihort and pre- cife a time, as Forty Days, might have very great influence upon that People. For when a Prophet fo very plainly expreffes what (hall come to pafs, and within fo ihort a time, this carries with it a very ftrong Pre- fumption, that fomething Super- natural ads him 5 "* for what * ^'^' ^Jf- Man of common Difcretion, Lib.i.p.l^!^. would profefs himfelf fent of God, to declare the 0\ crthrow of any State or Kingdom, within fo fliort a Period of time, unlefs he apprehended himfelf really fent, and to be under indifpenfable Obli- gations to it ? What imaginable induce- n^ent could there be to fuch an Under- taking,., when a veryfhort time would prove him the moft notorious Cheat, and draw upon him the fevereft Chaftifements ? Where a Man does this, I think, there can be no reafonable Ground of doubting his Sincerity ^ or whether he impofes thnt on others, which he does not believe of himfelf. Such a One thercicre mufl be concluded either a real Prophet, or a Mad Man. But whether he be deprived of his Reafon, all reafonable Men m^y judge :, if in other J'hings, he appears a Man of Sobriety aid Difcretion , it would go near to perfwade One of his ading in the Virtue of fome Divine Warrant or Commiilion ^ becaufe, the counterleiting himfelf a Prophet in this Cafe, 556 An Essay Part II. Cafe, is fo extravagant a piece of Folly, as cannot be reconcird to common Senfe. Neither can a Man jnftly queftion his Senfe, or fuppofe him under Frenzy and Diftraclion, when nothing of this appears upon the fevereft Examination, when he fpeaks forth the Words of Truth and Sober- nefs. So that the (hort is this, when a Man plainly, and without any equivocation, foretels an Event within fo fhort a compafs of time, this at the firft appearance looks like a Supernatural Impulfe, or Dired:ion on him, and his Undertaking muft be charged on this, or Di/lradion 5 and if the Prophet can clear himfelf of the latter Im- putation, there will be great Reafon to re- gard him, as an Extraordinary Perfon. hi this Cafe it is to be remarked likewife, that we fuppofe Men of Impartiality and Acute- nefs, can diftinguifh between Madnefs and Sobriety, Reafon and Diftradion : A Di- flraded Man is to be regarded in no- thing that he affirms, and confequently for a true Prophet, to appear in Difcourfe and Adions, like a diftracled Man, is entire- ly to deftroy his Authority and End, to fall beneath the Charader and Authority, not only of a Prophet, but every common and fober Man. So that there cannot be fo prepofterous a Courfe, while the Difficulty inDifpute is, whether a Man be really Mad or Infpir'd, \^s here we take it to be] for the Part II. o/j iNSpiRArioN. 257 the true Prophet to appear in the guife and manners of a Man diftradled ^ and as this could not be the Prophets own Election and Choice, to put on fuch an abfurd Appea-. ranee ^ fomuch lefs can it be fuppofed, thar Infpiration, or the Influence of the Divine Spirit on a Man, Ihould tranfpoxt him be- yond the Rules of common Decency Jind jight Reafon, and difpofe him to a wild frantick Behaviour, in all Refpeds. refem- bling Natuni Diftradion, becaufe we fup- pofe God Almighty graciouily fends fuch a MeiTenger, foexpreily to denounce his Judg- ments , with inteiitions that Men ihould hearken to, and receive him as a Prophet, in order to amendment 5 and that fuch a One ihould appear like -a diftraded Man, when he is deftitute of Miracles and other External Proofs of his Miffion, could never be reconcileable to fuch an End in the Al- mighty. For if a Man ads not agreeable to the common Rules of Reafon and Dif- cretion, all Spedators muft judge him be- reaved of his Wits, whatfoever be the Caufe of it, whether it be Natural or Supernatu- ral 5 whether a Diftemper or Infpiration fet him belides his Reafon this matters not, becaufe Men cannot know it, nor the inward hidden Caufe of fuch an Irregularity and Deviation 5' but the Irregularity they fee, and that this Ihould be a fit Garb for a Mef- fenger of God to appear to the World in, S where 258 Att Essay Part II. where the mofi: reafoiiable fufpicion Men can entertain againft him, is this very thing 5 and were they fure he was not diflraded they would be likely to receive him as a Prophet; That I fay, the Prophet here,through Infpiration, fhould be determin'd to fuch a a Carriage, as all fober Men efteera the efFeds of a diforder'd Imagination is unac- countable, abfolutely irreconcileable to the. Goodnefs and Wifdom of God. B. I percei^^e your drift. If in any Cafe a Man may be credited without Miracles, you conceive it then reafonable, when the Event or Judgment foretold, is to come to pafs within a fliort and determinate fpace of time 5 becaufe no Man in his Wits would adven- ture on fuch. a Prophecy, without believing himfelf Supernaturally direded 5 and the greateft Objedion that Men could ftart a- gainft the Million of fuch a Man, and the Truth of fuch a Prophecy, is a diforder'd Imagination. To clear himfelf of which Suppoiition, that he was not impofed on in this apprehenfion of his being Infpifd, or Divinely Commiflion'd, you apprehend it necelTary, that Reafonablenefs,Confiftency of Thought and Adion, and other Things that denote foundnefs of Judgment, Ihouid ac- company him ^ and truly I am of your Opi- nion in this Cafe, and cannot perceive up- on juft Grounds, how a Fool or a Mad-Man fiiould be credited in fo high a Pretenfion 5 becaufe Partll. 0/2 Inspiration. 259 becaiife the Point being, whether the Man be inipofed on or not, 1:0 Man can have any fort of Security againfl it in fuch a Man, becaufe feyery Body knows. Folly and Madnefs is Very eafily impofed on or miftaken. A When a Thing denounced or fore- told, is very fuddenjy to come to pafs, there feems not fo great ne^d of Miracles, becaufe the Event will foon determine it, and is very often it feif intended, as a Sign or Proof of a Divine Authority or Commiflion. But Fourthly^ There can be no fupporting the Charadcr of a Prophet, not attended with the Power of Miracles, nor the Accompliih- ment of his Comminations or Predidions, in Cafe where Men exprefs not a true and fincere Repentance. The People oi Nineveh apprehended Jonah a true Prophet, and con- fequently univerfaily betook themfelves to the deepell: Humiliation and Repentance, un- der a ftrong Prcfumption, that this might prevent the Evils denounced • and this being their Opinion, thatlincere Repentance might obtain Mercy from God, the Non-ciccom-» pliihment of the Prophets Comminations, could be no reafonable Ground of their efteeming him a falfe Prophet, becaufe their very Praftice fuppofed, that upon their Change of Life, God might change his Purpofes towards them. The fame might S 2 be i6o An Es SAY Part II. be alledg'd in behalf of any other, who pro- fefTes himfelf a Prophet, and comes to de- nounce Evils, where thefe Evils come not to pafs, it may be pleaded, that their Re- pentance interven'd, and ftopt the Hand of Juftice 5 that is, where the Cafe is Parallel, where the MelTage has the fame Effed, and apparently produces in Men fuch Sorrow and Humiliation. But if inftead of this, the Mefiage and the Prophet be contemned and rejeded, and yet the Evils come not to pafs, as denounced 5 what (hould intervene to change the Divine Purpofes } Or what can be pretended to fupport the Authority of flich a Prophet > Or reconcile the World to an Opinion, that he was ever really fent of God ? He mufl ftand con vided of open and palpable Vanity and Impofture, B. I exped you on the FourJi and Laft Cafe 5 Suppofea Perfonfent by God, to clear the true Senfe of any former Revelation, through the Prejudices and Lufts of Men much obfcur'd, or mifunderftood 5 what conceive you neceilary to give him Autho- rity in the World, a proper means of Per- fuafion and Convidion ? J. I confefs here feems not that abfolute neceflity of Miracles, becaufe, as we ha\e often faid, the neceffity of thefe arifes from a Man's publifliing new Dodrines, under the pretence of Infpiration 5 which becaufe it is unreafonable to admit without Proof, Miracles Part II. 0/2 Inspiration. :i6i Miracles become iieedfu], becaufe without thefe fuch a Pretence wiJl be precarious. But when a Man profelles to add iiothing to former Revelations, but only to explain and declare the Senfe of them, the expeda- tion and demand of Miracles, is not fo fair and reafonable. B. I do not quite comprehend you here. For what if this Prophet or Infpir'd Man is to add no new Doftrines to the Scriptures, but is only hifpir'd with the fame Doctrines or I'ruths that were reveal'd to former Pro- phets, yet if the true Senfe of thefe former Revelations efcapes the World, the Dodlrines that this new Prophet teaches, although in Truth, nothing difi'erent from formerReve- lations, yet muft appear now, as new as if never before reveal'd. For it is the fame thing to fuppofe Dodrines not apprehended in the true Senfe, as not before reveal'd. A. To this I anfwer firil ^ It is a Cafe hardly fuppofeable, that in a plain and clear Revelation, Men Ihould fo far miflake, a*? entirely to mifs the true Senfe of it. For a Man may be fup-pofed capable of writing as plainly and intelligibly, as he cnn fpcak ^ and the Comments of this new Prophet may be as liable to Mifconftrudion, as the ori- ginal Text. This therefore cannot be well fuppos'd in thofe Parts of a Di\'ine Revelati- on, that contain Duties, Laws, and Rules of Life, in which the intention of the Di- S 3 vine a6i An Essay Part II. vine Spirir, and the Revealer was at iirft to be clearly underllood. Secondly^ There may be other Parts of Scripture that may be Prophetical, iEnimatical, or Parabolic cal, wherein there may be greater poffibili- ty of Miftake, and need of farther Revela- tion, or Infpiration to explain ^ and indeed this fwerves from our firft Suppofition : For if a Man declares himfelf lent of God, to open thofe dark PalTages, which to alJ i?eafonable Men, lay in great obfcurity, and Men are bound to receive his Senfe and Con- ilrudion of thefe Places ^ this is in Truth, adding to Scripture, as the Prophets in the Old Teftament fucceeding Mofes, by little and little open'd the Senfe of the Ceremo- nial Law, and more clearly pointed out the MeJJias ^ which they could not do, as meer Expounders of the Law of Mofes^ but as Extraordinary Prophets 5 and confequent- ly their Writings were not received as the common Expofitions of the Scribes and Jewiih Dodors, but as the Word of God and Canonical, which muft be, becaufe of fome Extraordinary Warrant and Teftimony that accompany them. This, I fay, is clearly adding to the Divine Writings, becaufe it is confeiledly giving a plain clear Senfe to that, which in thofe Writings, lies dark and obfdure, and cannot be pretended to be the Doftrines reveaPd in Scripture 5 and con- fequently are new, and if an equal Aflent and Part II. o/7Inspi>r\/\ti ON. ^63 and Submiflion be requir'd to them, as to the .SLripture it felf ^ Miracles, br Some- thing equivalent muft neceflarily accompany the Teacher and Propounder of them. Thirdly, We are diligently to confider what a Man profeiFes of himfelf in this Cafe, if to receive thefe Explications immediately by Infpiration or Revelation * if this be fuppof.^d or admitted to be true, thefe Exj^ plications will be of as great Authority as the Scripture, or the Revelation it (t\^, th?x they do explain 5 and this is in effed, as you fayj a new Revelation. For nlthough it is pretended, thdt the Matter of thefe Revelations are the fame, yet the Comment is new, and efpeci^lly, if the Confequen- ces of receiving this new Revelation be the fame, as if exprcfs additions hnd been made to former Revelation 3 if Men be bound to believe different Docfirinesin the Virtue of thefe InCpir'd Explications, from whit ih?y apprehended before, in the Virtue of for- mer Revelations, to omit Duties, or do others, of which they had no Apprelieniions from former Revelation : This has all the EffecHis of a new Revelation, and mud be fo interpreted. For if a Man had diredly aflerted himfelf authorized to make addi- tions to Scrip titte, what other Eftecls could it have had than thefe > And confequcntly a Man urging tliefe Explications of fonrer Revelation, in the Virtue of immediate In- S 4 fpiration. 364. An Essay Part II. fpiration, the Man becomes bound to prove his Infpiration equally with him, that afferts himfelf Infpir'd with intirely new Dodrines. Fourthly, Where Miracles are not requi- red tojuftifie Dodrines, formerly delivered by Infpiration or Revelation, the Authori- ty of Scripture is only to be infilled on. So that in this Cafe, the Queftion is, To what Rule or Authority the Man appeals for the Proof of thefe r:ew Comments ? If to the Spirit, then his Infpiration is to be prov'd, and the Credibility of his Dodrines rells here upon the Nature of the Proof he. gives of his Infpiration. For there can be no farther queftion as to the Truth of thefe Explications of Divine Writ, if he proves himfelf Infpir d in them. And how can a Man do this ? It muft be either by Mi- racles or Scripture. By the latter a Man cannot, unlefs he can prove himfelf fore- told in Scripture, as a Perfon to appear in the World with thefe Gifts and Endow- ments, to give Light to former Revelation 5 without one of thefe, what Authority'or Proof can he produce of his Infpiration ? Suppofe another Man fhould profefs him- felf Infpir'd with a Senfe and Explication of Divine Writ, contrary to his, what Rule would Men have of judging, which was in the right } If there was no other Ar- gument, this would clearly expofe the Folly of fuch a Prttence. But Partll. on Inspiration. 265 But fuppofe a Man infifls on the Scrip- ture, for the Proof of thofe new Explica|ions of Divine Writ 5 this is a right Appeal, and Miracles '-ire not needful, becaufe his prefent Infpiration is noturg'd as the Proof of thefe Doctrines, but former Revelation ^ and juH fo far as thefe Do(^rines appear the Senfe of former Revelation, will they ap- pear credible or not } But then in this Cafe, what Right have Men to talk of In- fpiration ? To what Purpofe is it urg'd, when it is not prov'd > And when two Men, do not place the Authority and Proof of their Dodrines on that, but the Scriptures ? B. But cannot Men be Infpir'd to this End, to fpeak agreeably to Scripture > A, No doubt of it : And likewife others may have rational Grounds to believe Men aflifted by the Spirit to thefe Ends, becaufe the Spirit of God is promifed to lead Men into thcApprehenfion of the Truths, that the Scripture reveals 5 and the moll rational inducement of a Man's belief, that ano- ther is infpir'd, or afliiied by the Spirit here, is the Gonfonancy of his Dodrines to the Scripture, But to talk of a Man's extraordi- nary Infpiration, in order to introduce Do- drines, when the Teft of thefe Dodrines is not this, but the Word of God, muftbejudg'd ftrangely weak and prepofterous. And far- ther, when the Appeal is made to Scrip- ture, touching tlie Truth of any Dodrines, and 266 An Essay Part II. and the Perfon is not intended by God to publifli any new Doctrines, beyond what the Scriptures reveaJ, theWorkof the Spi- rit feems to be clearly to guide him into the Senfe of Scripture, and enable him to fee the Confiftency of Dodlrines ' with it, and prove this Coniiftency to others 5 and confequently all helps to this, viz, Read- ing, comparing Texts, an acquaintance with Tongues, with Antiquity, c^c. mufi: be judg'd Means, which is not inconliflent with the Spirit to thefe Ends 5 but rather by thefe it is, that the Spirit leads a Man into an Apprehenfion of Scripture Truths, be- caufe thefe are abfolutely neceflary to the Ends intended, viz;. To clear the Senfe of Scripture to others 5 for when a Man can derive no Authority from the Pretences of Infpiration, either to his Perfon or Dodrine, as he cannot 5 when he cannot prove him- felf Infpir'd, fuppofing he was Infpir'd with the Senfe of Scripture, without thefe Means, what would itfignifie? Nothing at leallto others, for the fake of w^hom, more efpeci- ally this Infpiration was gi\^en : For they would be convinced no 6therwife , than Dodrines were made appear to be the Senfe of Scripture, w^hich could not be, but by the aforefaid means, by fhewing the Ana- logy of Texts, the true Conftrudion of Words, the Hiftory of former Times, and the like. So that the Work of the Spirit here. Part II. 0/1 Inspiration, 267 here, is not to lead a Man into a Perfua- fion , he is Infpir'd with fuch or fuch Dodrines, [for this would fignifie nothing, iinlefs Men were to receive thefe Dodrines upon the Authority of this immediate In- fpiration,] but to engage the Attention of a Man to fuch Confiderations, as are fuffi- cient to convince both hinifelf, and others of the agreeablenefs or repugnancy of Do- drines to the Word of God. For it is upon this his Credit ftands, when deilitute of the Means of convincing others of his extraor- dinary hifpiration. When therefore Men only profefs to fpeak agreeably to the Word of God, and this way aim to introduce and eflablifti their Dodrines, it is not at all to the Purpofe to talk of their being In- fpir'd with thefe Dodrines, but much more pertinent is it, [if they will be talking of Infpiration here] to fay the Spirit adifts them, to difcern clearly and convincingly the Senfe of Scripture, and upon fuch Mo- tives and Grounds, as are apt to work a ra- tional AlTent to fuch or fuch Opinions, or Dodrines 3 and thatinthemfelves firft, and upon all other unprejudic'd Men like wife, aflifted with the fame Spirit. So that fuch Menfhall have fomewhat whereby they may prove their Opinions agreeable to Scripture, and of Divine Authority, befides their In- fpiration. And becaufe this, I am confi- dent, is generally the Infpiration which Men enjoy a68 An Essay Part II. enjoy in thefe latter Ages. I lliall endea- vour to open this Matter the more fully. . Firft, There is an Infpiration, that the Perfon that receives it is fenfible of. And this wc term Extraordinary , fuch as the Prophets and Apoftles, who were to make additions to the Scriptures, at certain times had. And when they were thus Infpir'd with any Dodrines, the immediate Ground of their believing thefe Dodrines, and pub- lifhing them to the World, was their Infpi- ration 5 and becaufe they were to publifh new Dodrines or Commands to the World, it became abfolutely neceliary to this End, that they fhould know clearly and certain- ly, when they were under the Di\ine Influ- ences orlnfpirations. Secondly^ There is another fort of Afli- ftance or Infpiration, which we term more common and ordinary, which we believe attainable by every Man in the Chriftian Church f, and the End of this Infpiration, we conceive principally to be, to raife the Mind to an Underflanding and Belief of Scripture Truths^ and this is done apin, we believe, by Motives and Confivle rations, proper to convince Men. Not as in the for- mer and Apoftolical Infpiration 3 for the End of this, being to make additions to the Scriptures, the Apoftles cculd not have any Certainty, Part 11. 0^2 Inspiration. 269 Certainty, they thought, agreeably to theWiJl of God, from former Revelation, and confe- quently what they imift be fenfible and fure of, was their own immediate Infpirrition 5 which we imagine, lay chiefly in a flrongcr ener- gy and force of the Divine Spirit upon the Mind 5 and likewife the Spirit not ufing thofe Motives or Arguments, which imme- diately determine the aflent in this more or- dinary Infpiration. To fpeak yet plainer if poflible : The Apoftlesbeliev'd fuch or fuch a Doctrine. Why? Becaufe they were fure they werelnfpir'd.But what made their Infpiration thus felt and diftinguiih'd from the Opera- tions of their own Minds > Firft, A ftron- ger Influence of the Spirit 3 And Secondly, The Spirit not making ufe of Arguments or Motives, to convnice them of Dodrines, or as Means to determine their Aflent. But why doth a Man now believe fuch or fuch Doc1:rines } Becaufe he finds them agreeable to Divine Revelation. But how doth he prove this ? Upon di\erfe Confiderations or Motives. ^ But is he Infpir'd, or Aflifted by the Spirit in this > Doubtlefs. How comes he then not to feel it > Becaufe of lefs In- fluence, but more efpecially, becaufe the Spirit makes ufe of theie Motives or Argu- ments, to determine the Alfent, and con- fequently, although the Spirit aflifls, yet it is in the Virtue of thofe Means or Motives. So that hence that which appears to the ■•- Mind ayo An Essay Partll* Mind to determine the AlTent, is not im- mediately the Spirit, but the Grounds or Motives, by which the Spirit Ads, and on which a Man AfTents. But fay you not, the Spirit holds the Mind attentive, and enables it to fee the ^veight and force of thefe Mo- tives of Belief. How then is it that the Mind is not fenfible of it } For this very Reafon, becaufe the greater weight or force the Spirit gi^^es to any Arguments or Con- fiderations, the more it will appear to the Mind, that thofe Arguments or Confidera- tions determin'd the Aflent, and confequent- ly the lefs will it feel of the Spirit in its Alfent. B. I need no more Words about this ^ for we all fay, the Spirit makes ufe of Means to thefe Ends. And what is the meaning of this, but that through thefe Means the Spi- rit convinces Men ^ and what fhould Men be fenfible of here, but the Means that it ufes ? If the Spirit ads by Means, what Ihould we be fenfible of, or fed but the Means ? As in other Cafes 5 if Providence makes ufe of Means to procure to me any Temporal Good, the Means will feem to me the immediate Caufe of fuch a Good or End,although upon other Chrillian Grounds, I believe the Hand of God in it. But if the End is obtain'd without Means, this is mi- raculous, and renders ms abundantly more fenfible Part II. on Inspiration, ayi fenlible of a Divine Afliftaiice 5 the Cafe feems to me parallel. A, The End of this is to fliew, that in Order to believe or prove any Dodrine to be agreeable to Divine Revelation 3 the Work of the Spirit is not to Infpire Men, as it Infpir'd the Apoftles, to render them di- redly fenfible of its Infpiration 3 becaufe Firft, you fee the Matter will not eafiiy ad- mit of it, the Spirit in thefe Cafes convin-*: cing Men by proper Motives and Argu-- ments which k ufes as Meaiis. Secondly, Be- caufe if Men were thus fenfible of the Ope- rations of the Spirit, they would be as in- fallible as the Apoftles theinfelves, and their Words utter'd or Recorded, when they were under this fenfible Influence or Infpiration, would be as infallible as the Divine Wri- tings. Thirdly, The End of fuch an In- fpiration ceafes , becaufe Men are now a- days to make no additions to the Scriptures. Fourthly, Becaufe it would be to others in- (ignificant, it being deflitute of Proof 3 no Man now being endu'd with Miracles : And this is another good Argument, that there is no fuch Thing, it being not to be prov*d, and that is all one,, as if never granted, as to any Good the World can reap from it, when there is no rational Grounds to in- duce Men to believe it. Laftly, Such an Imagination proves the Ground of the moft abfurd Enthufiafm, and very frequently of dif- ^7^ An Essay Part II; difregarding, and departing from the Doc- trines and Commands of Scripture, and preferring private tights to the re\^eal'd Word, what Men can no more pro\'e to themfelves than others. Of which in our Firil Part. B. You having clear d the Four Cafes you propofed, I would requeft you, before we part, to draw thofe Rules into Pradice, to try by them fome very eminent Pretences to Infpiration. A, I believe there is no need of trying hereby the Infpiration of the Sacred Wri- ters, we having all along alluded to them, and taken chiefly our Notions of Infpirati- on or Revelation from them. And fo clear and found do their Profeffions, as touching their Infpirations appear, whether we con- fider the External Proofs and Evidences that did at firft accompany them, viz, the moll unconteflable Miracles, the Goodnefs and Excellency of their Dodrines, their agreeablenefs to the Natural Notions we ha\'e of God and Virtue, their Confent and Agreement amongft themfelves : And lafl- \y, the many Prophecies of theirs we fee accomplilh'd [which are ftill a continu'd Evidence of their Infpiration] upon all thefc Accounts, I prefume, we may adventure to try others Pretences to Infpiration by them. Part II, 0A2 1 N spiR AT ION. 275 B, I never coubted their Infpiration, my Entert'riinment ?.rcl Inftruc^ion would be to fee how Others come near, orfallfliort of them. J. To proceed therefore, nnd to be as brief as |X)riibJe. i/?. Of the Sybils. 2 6/lj', The Heathen Oracles. ^cilj , Of Socrates, \thly J The Qiiakers , And LalTly, Your admirM Author M.xi.Anthionette B, Vv'e begin with tlic Sybil?. How many there were of iheni, or when they liv'd. Authorities ^e fo di\ided, is utterly uncer- tain 5 neither is it much material, onlythev appear to have bren Aery antient, their Books being prefented in Rome^ to {o early n King i\sTarqiimiiis S^/perh/s ., and by which. Accident [I know rot whether to call it luck) or unlucky] they became known, and fo much the Talk and Difpute of after Ages. How long before this they liv'd^ ?:nd utter'd their Proph.cies, I know not, neither {hall tfLuble my felf to en,iuire5 or if I did, per- haps it would be to little purpofe. They were thought Infpir'd by the Age wherein they liv'd, and by many of the Fathers of the_ Chriftian Church. V>''hat Authcriries their C otem[X)rnries had, to believe them Infpir'd at this diilance-of time, we cannot w^ell judge. Very probably from the man- ner of their feiznre, their mad furious di- flradled way of uttering their Prophecies , and likewife their foretelling fome Events, T which 274- An Essay Part II. which they at leajft thought Predidions. The Iveafon of the Fathers conceiving them Infpir'd, was the fame. The Gift of Pro- phecy they thought them endu'd with 5 whicli appear'd from the many plain and evident Predid:ions, touching our Saviour and his Kingdom, found in the Books paf- fing under their Name ^ and like wife many other important Dodrines, tending to the cflablifhment of the Chriflian Faith. For which .Reafon they rank them among the true Prophets, and urg*d their Authority againll the Heathens. If the "Authority of the Fathers could be depended on here, we mufl needs carry it for their Divine Infpi- ration 5 fuch Predidions as are imputed to them, being fure and undeniable Teflimo- nies of the Divine Spirit; neither upon any other Grounds can they be accounted for. But that which puzzles the Cafe exceeding- ly, and hinders us from fo fuddenly con- cluding, is the Judgment of modern Cri- ticks, of great Learning, and diligent in Enquiry, who not only queftion, but make no difficulty entirely to explode the Autho- rity of the Fathers in this Cafe, and aver them impos'd on, in thefe Sybilline Books, which is a modern fpurious Work, of which thefe Propheteffes were never the Authors, nor ever was received by the Roman Em- perors. All we can here do, is briefly to examine upon what Authorities the Moderns conceive Part II. on Inspiration. 275 conceive the Sibylline Books in the Fa- thers Hands, and quoted by them, to be fpurious, and confequentJy rejed them. Firfl, It miift be acknowledg'd, what they fay, that the Books prefented to Tar- qiiin, could not be the fame that the Fa- thers quoted, becaufe they were long before d^fkey'd by the burning of the Capitol, in which they were prefer v'd. As appears efpe- cially, in that the Senate deputed, when the Capitol was rebuiJt, OBadhns Crajjiis^ and Valerius Flaccits^ to go into Greece^ and make another Colledion of thefe Verfes 5 which after very careful revifing and correci- ing, were received, and depofited in the Capitol, as the former. Again, thefe Ver- fes were re\as'd in the Time of Aiigiijlits C^far^ and many judg'd fpurious, burnt 5 the reft laid up in two Golden Boxes in the Temple of Apollo. Some imagine, this Colledion was likewife deftroy'd in tha Conflagration of Roine^ under Nero : But this is not material, when all agree, as long as there were any Heathen Emperors, fome Verfes call'd Sybilline, were very careftilly preferv'd , and upon Emergent Occafions confulted. The queflion now is, whether the Verfes the moft antient of the Fathers quote, were not part of thofe the Heathens receiv'd for Sybilline Oracles > And what do the Criticks fay againft it ? T 2 FirfJ, 276 An Essay Part II. jF/'r/?, And what indeed is confiderable* - that thefe Verfes contain'd nothing but Pro- phane Rights and Ceremonies, fuch as the Heathens usM, as Parts of their Idolatrous Worftiip and Reiigion, but theVerfes the Fathers quote out of them, are quite of ano- ther Nature, full of Inftrudions and Pre- didions, relating to Chriftianity } But how can Men tell what was in thefe Verfes ? M. Dit Pin argues. That thefe ^^flory of Verfes were foJlriBly kept, that Writers. ^'^^ ^ Copy of them could not be prGci!r\l by atiy means whatfo- ever J much lefs common, as thofe vpere, that were quoted by the Fathers. Which feems to me to prejudice the Suppofition he would advance, and upon which the whole llrefs of the Argument turns. For if they were kept fo very fecret, that it was the hardeft matter imaginable to come at the fight of them, it will prove it to be a very hard mat- ter to know what was in them 5 whether thofe PaiTages were in them that the Fathers * quoted, or not 5 much more to know the Subilance of them, to be nothing but Hea- thenifli Rights and Ceremonies. So that this fingle Confideration, one would think, fiiould at leaft prevent downright demon- stration againft the Fathers. But it appears what they contain'd, by what the Dimmviri upon confulting them, in difficult Cafes delivered to the People, as the Part II. on Inspiration. 077 'the Diredions and Commands oF thefe Pro- ph'^teffes, which was conflantly fome Hea- thenifh andProphane Rite, to bfrerfome Sa- crifice to th;;ir Gods, to fallen a Nail in fhe Capitol, or fome fiich idle and fuperftitious Stuff. Thefe things might be m thefe .Books for ought I know 5 but what I urge is a defi- ciency as to Proof. For whofoe\'er reads the eirly Roman Hiflories attentively, I believe, will lind' enough in them, to con- vince him, that the Dumnvin commanding fuch and fuch Rites, or Games, or Sacri- fices, upon the Occalions and Neceflities of Times and State, is no clear Proof, that they found thefe things enjoin'd by the Sy- bills. But they confulted them. A great Matter, as if every Body did not know, that this was common with thefe Politicians, when the People were under arty fferrible Conflernation and Tumult, to profsfs to en- ter into deep Confultation, and if poflible, to find out fome expedient and remedy from the Gcds, and of thefe Writings [being kept fecret too] the People had the greateft Veneration, and thought them Infpir'd by the Gods 5 and confequently, what more likely to appeafe them, and fet their Minds at rights , than their profcfiing to have fearched thefe Writings, to have fourd out the Caufe of the prefent Evils, and ihe re- medy to them, vv'hich was alwa}s fome piece .of Pageantry and Superftitioii, fit to T 2 amufe ayS An Essay Partll. amufe them > Why were thofe Writing? kept fecret, but only to obtain thofe Ends of State, to make ufe of them in Cafes of difficulty. The Penalties in cafe of difco- vering tliefe W^ritings, would tempt one to think, they were things not fit for the People to know or infped. But their being kept thus fecret, their permitting but few to confult them, was certainly in order to increafe the Peoples Veneration of them, which could ferve to no other End, but to give greater Authority to any thing that was pretended to be contained in them ; of which nota- ble Ends could be made amongft a Super- flitious People. Pwill put a Cafe. Sup- poling the Books of the New Teftament were kept as fecret as the Sybillme Oracles, but two or three Men in the whole World permilted'to perufe them, and to give out to the Pjeople what was contained in them 5 from what thefe Men enjoyn d the People to do, in the Virtue of thefe Sacred Wri- tings, could there be any Proof, nay, any tolerable Guefs made what really was in thofeBooks ? What ftrange Pradices might foon prevail amongft a People > What ftrange Things imposed, under a pretence of being Doctrines contain'd in the New Teftament ^ Can there be a greater Demonftration of this than the prefent Rome .ht to be known by the Hea- thens themfelves, pafs'd vulgarly as S}bil- Ime Oracles , and doubtlefs it was thefe on- ly the Fathers pretended to know and quote, and there had been no manner of Ground ibr the Fathers quoting them, if fome had not htcn acknowledg d extant and genuine by the Heathens themfeh^es. But, Thirdly^ the ni oft material is this 3 the Prophecies in thefe Books relating efpe- cially to ourSa^iour, are fo ^ery plain and ex- prefs, that they exceed, even any Prediclions . of this kind, delivered by the Prophets them- felves in the Old Teftamcnt, and look more like aHiftory than a Prophecy. To this u:ay be anfwer'd 3 i/?. That a Prophecy may be very clear, after its accomplishment, which before was very unintelligible and obfcure. And fuppofing in thefe Verfes of the Sy- bils, v/ere really contain'd thofe Predicti- ons concerning our Saviour, that the Fa- thers imagined, what could the Heathens make of them ? They muft certainly con- clude them idle and enthufiaftick Rant. Nei- ther does It follow, that thefe Prophecies were plainer than the Prophecies of the Jetvs^ unlefs the Heathensiind had as good means of underftanding them, as the Jews had of their Prophecies, which is plain they had not. For th.t'Jews from the firft to laft, were bred up in expedation of the coming of the 282 An Essay Part II. in the Sybils Time, if fo antient, as gene- rally fnppos'd, unlefs we admit the Suppofi- tion of their Infpiration. A. This I think may be enough to render it fomewhat dark and dubious, what thefe Verfes really contaiii'd. — But to return to M. Bit Pi?2^ his fecond Argument agamft .the Authority of the Fathers is this, in his own Words. Thefe Verfes preferv\i hy the Heathens^ were fo flnBly kept^ that a Copy of them could not be procur'd by any means tvhatfoever^ much lefs commofiy as thofe vfere that were quoted by the Fathers^ which were every ivhere vifible. The ftrength of this Argument lies in the hnpoffibility of the Father's knowing what was in thofe Wri- tings, becaufe ftridly kept from e^'ery Bodies light, but the Books the Fathers thought Sybilline, were common, to be feen by eve- ry One, and confequently not the fame. I know not how common thofe Books were, that were quoted by the Fathers 5 but this is certain, notwithftanding the care was taken by the Heathens, to keep the genuine Books fecret, yet before the Chriftian Re- ligion appear 'd amongft the Roinans^ diverfe pf thefe Verfes efcaped, and were known to many, or at leaft pafs'd as Sibylline Oracles , 3s is clear from Virgil and Cicero^ and other Authors 5 and if feveral of thefe Verfes were known to the Heathens, they might be as well known to the Fathers. So that here is no ar- guing Part II. o« Inspiration. aSj guing agairift M - 1 tter of Fad. Some of thefe Verfes were thought to be known by the Hea- thens themfelves, pnfs*d vulgarly as Sybil- line Oracles , and doubtlefs it was thefe on- ly the Fathers pretended to know and quote, and there had been no manner of Ground for the Fathers quoting them, if fome had not htcn acknowledg d extant and genuine by the Heathens themfelves. But, Thirdly^ the mod material is this 3 the Prophecies in thefe Books relating efpe- cially to our Saviour, are fo very plain and ex- prefs, that they exceed even any Predidions ^ of this kind, delivered by the Prophets them- felves in the Old Teftament, and Icok more like aHiftory than a Prophecy. To this ii:ay be anfwer'd 3 ift. That a Prophecy may be very clear, after its accomplishment, which before was very unintelligible and obfcme. And fuppofing in thefe Verfes of the Sy- bils, v/ere really contain'd thofe Predicti- ons concerning our Saviour, that the Fa- thers imagined, what could the Heathens make of them ? They mufl certaii}ly con- clude them idle and enthuiiaflick Rant. Nei- ther does It follcjw, that thefe Prophecies were plainer than the Prophecies of the Jews^ unlefs the Heathcns"hid had as good means of underftanding them, as the Jews had of their Prophecies, which is plain they had not. For \h.t^ews from the hrft to laft, ivere bred up in expedation of the conung of the 284. An Essay Part II. the Mejpas, and confequently when the Pro- phets fpake any thing with particular regard to him, they could more eafily apply it, and apprehend of whom it was fpoken. But what could the Heathens underftand by thefe Prophecies, who had no fuch Notices to dired them > Therefore I cannot but think it judiciouily difcours'd of LaBajitius on this very Objection. Kerhn non diihito^ quin ilia carmina prioribus temporihts pro deltrafnentis hahita fint^ cum ea nejno turn intelltgeret ^ demmtiabant enim monjiriwfa qid^darn fmracula, quorum nee ratio nee teiti" pus nee aviBor dejlgnabatnr. And again, Latuerunt enim nmltis fecidis, pofiea vero animadverfa fint, quam Chrijli nativitas d^ pajjio patefecit areana. Stent etiam voees frophetarum^ quA cum perafinos Lib,4.p. 359" mi//e quingeiitos, ^ eo amplius leBdifitiJJent apopulo jud^ortwi, nee tamen intelleB^ funt ^ niji poftquam il- las Chriflus, &- verbo^ d^ operibiis, inters pretatus efi^ die Secondly J Suppofing we fhould grant, as many that have defended the Fathers, in this Particular, have done, that many of thofe Verfes, that contain fuch particular and ex- prefs Prophecies, have been (ince added 5 this Objedion then will have little force. Some give up the Authority of LaBa?itius, and reckon he quoted a fpurious Work. And although it is marvellous Iconfefs, and.aj- moft Part 11. on Inspiration. 185 n]oft unpardonable in him, that be 'Oiould do fo, be fo intollerably fupcrficial and fiipine, and go on quoting thcfe Verfes Itiil with that Confidence, even aficr.it was ob- jefted to him, that they were forg'd. Hear his own Plea to this 5 Histeflimojiiis qui.lam revi&i, folent eo confugere, rit a]unt^ nan effe ilia carmlna Sibjllina fed a nojlrh conficia atq-^ compofita. Qitoci profeclo non putabit^ qui Ciceronsin^ Varroiiemque dliofqucf vetereSj qui Erjthr^/tm Sybilld?n c/ettrdjquc commemorayit , Qiianim ex lilrisijia exem- pla proferriffiits^ qui nuBores ante obienint^ qimm Chriflus fecitnclum Carnern 7iaf(:creCiir. So that it feems they would put the M.uter on this IfTue, as their Copy of the Sytiliine Prophecies, were countenanced 01 warran- ted by the Authors, before the Nativity of our Saviour, which is a fair App>;tl as can be defir'd 5 and one would thh.k, Iiad there been nothing in it, could never Ji.t\ e been made by them, if we fuppofethem Menonlv endu'd with* common Senf , it expoling them to the lafl: Degree of Contempt and Ridicule of their Ad\crfaries. But what fays Cicero of thefe Sybils ? He urges ngainfl their Jnfpiritiin much in the fime ira-mcr that the Commentator on M. Dii Pin do.s againft the* prefent Sybil line Book?. Non e/T.' autcm illnJ Cidc Dian. r ,' ^ • r n Lib. 2. carftien iiirentis^ cum tpjum foe- 7na declarat, EJi tnim ?f,agis ariis C^ Jtl.'i^^'^' i86 J/2 E s s A Y Part II. t'm, qiiam tncitatiojiis & motits. And again, hoc Script or is cfi^ non fiirent'is^ ad- hibentis diligentiam^ non infaJii. The Com- mentators Words are thefe. " It appears " that he that counterfeited thefe Books, " was not really tranfported with Enthu- " fiafm, but only pretended to be fo 5 the " Verfes of the Sybils were obfcure and " without order, whereas thefe are not very " Irregular. This is what Cicero fays of thefe Sybil line Verfes in his time, and that this (liould be urg'd to prove the fpuriouf- nefs of the pre fen t Sybils, is a rare piece of Criticifm , that is, the prefent Sybilline Books are very like thofe that were in Cicero's time - therefore they, are not the fame. But granting LaEiantiits was miflaken, and quo- ted a corrupted Piece, . the queflion is, whe- ther other preceeding Fathers did the fame } The Qiiotations of Jnftin Martyr are not fo exprefs, but they may be admitted. And this feems evident in themidil: of fucliDark- nefs, that the antient original Verfes that were in the Heathens Cuftody, and that they i receiv*d as Sybilline Oracles, contain'dj fomething in the favour of the Chri-| ilians. ' For it cannot be queftion'd, \ft. But they contained fome \ery particular Prophecies, or talk of a King that Ihouldarifewith great Authority and Power, and much according^ to the Apprehenfion of the Jews as to thoj Meffias: Part II. 0/2 Inspiration. 287 Mejjias. idly ^ Something of the happy Confeqiieiices of his Reign 5 of the Peace, Tranquillity and Juitice, and other Virtues, that it fhould reftore amougft Men. As to this, let any Man only read attentively thefe Verfesof /^>^/7. Ultima Cwtmi vemt]am Car minis mtas^ Magnus ab integro J^clonim na^c'iturordo^ fain nova progenies c^Io deimUitur alto^ Jam reditu virgo, redeimt Satitmia regua. And fo on. Let thefe Verfes be apply'd to Follio^ cr whom we pleafe, yet it cannot be deny'd, but that the Subfiance of them were taken from the Sybils 5 and that in thefe Verfes was fome very particular di- flindion made as to Times and Seafbns5 XJltima cimim venit. Which clearly fup- pofes the Sybil had pointed but fome other preceedingdivifions of Time , and this, that Virgil here Paraphrafes on, contain'd a De- fcnption of the lafl Age 5 which is lb ex- aclly agreeable to the Jewijij Apprehenfion of the Meffias ^ and likewife to the Lan- guage of the New Teftament, that if not Prophetick, yet it nmii be own*d ftrangely lucky. For what more agreeable to the •Words of the New Teftament, than that the Gofpel is the lafl Difpenfation, the lafl ..grand Divifion of Time? ^Vhich indeed is the bell ExpHcation of thofe Scriptures in :S8 An Essay Part II. hi the New Teftament 5 the enas of the Wcrl Ij or on ivhom the' en J s of the IVorlJ are come. Again, that this laft Age ihould produce a ftrange Alteration, a fort of Re- novation of Mankind, fliould reftore Juilice and Truth, and Peace amongft Men, v^hich had been long fince banifaVi out of the World. What more agreeable to the de- fariptions of the Prophets, as to the Reign of the Meffiah . But he does no fuch thing, a plain Indicati- on, he had none more antient or uncorrupt than what we ufe. B. 1 havt heard yoil carefully and atten- ti\'ely : And as far'as I( an apprehend of the Matter, there feems not fuch eiid^nt Rea- fon, altogether to contemn the Authority of the Fathers, in regard to thefe Verfes. It looks in Truf h^ as if fome of the mod particu- i^ir Prophecies, relating to our Saviour, w^ere foifted in, but that in the Sibvlline Oracles in thofeDays,fomevvhatwas conrain'd,that did very eafilv and aptly correfp(md tojjte Per- fon.qnd Dodrine of our Saviour, c.^^^ rdly be deny'd. But, pray do you then look upon thefe Sibyls to have been Divinely In- fpir'd? U 2 J. That a9a An Essay Part II. J. That is very difficult to determine, be- caufe we do not certainly know who were the Authors of thefe Verfes. The Perfons deputed by the Senate to colJed them in Jfiz and other parts, received them from others as Sibylline Oracles. Some fancy they were Infpir'd j^eius that were the Authors of them, hue that is very dubious, nothing being fpoken of the Prophecies of Jews at this time, and I believe this Gift ceas'd amongft them long before. Whether thefe Verfes were any thing like the old Sibyl- line Verfes delivered to Tarquiriy is another great queftion. Probably they were : For it appears odd, th it the Heathens fhould re- ceive Verfes totally unlike, containing no- thing in Subftance with thofe they had fo long preferv'd and confulted. And we find they were diligently revis'd at firfl, before receiv'd, and then afterwards hi the time of Anguftus^ again revis'd, and many of them rejeded. Which fhews that this Colleftion was not altogether pleafing to them, which could be for no other Reafon , but a Dif- agreeraent in fome refpeds they found be- tween them and their old Oracles. But yet after this revifing, I think we have fhewn, they .|gntain'd fome things without much wrelOTg, that might be interpreted in fa- vour ot Chri/lianity ^ and in thefe thnigs, if they were the fame in Subflance with the pld Verfes, they will bid fair towards pro- ving Part II. 0/1 Inspiration. 395 ving thefe Sibyls extraordinary Perfoiis, if not Infpir'd ^ yet whofe random Speeches were preferv'd, as one would think provi- dentiaJly, the better to introduce Chrifliani- ty, whofe Authority was efpecially rever'd amongft the Heathens, and in infixing on which, the Fathers were fo far from blame- worthy, that in Truth they had been high- ly to blame, if they had nor, that is, if they found any things in them, that with good colour of Reifon, might be apply'dto the caufe of Chriftianity, as I verily believe they did. For it was not at all to the Pur- pofe ofthefirftChriftians ftridiy to examine, whether thefe Propheteifes were Infpir'd, or whether the Sibyls were really the Authors of them, it was abundantly enough, if ma- ny of the Heathens look'd upon them with great regard, which doubtleCs t\fty did 3 and if any thing appear'd in them, that made againfl: their Religion, an The latter will be eafiiy determin'd, but the firft will coft us more trouble and Pains ; Which is firflto be confider'd. Many great Men amongft ih^ Fleathens utterly deny'd their lafpiration, exploded them as having nothing Superufitural in them, as the meer Tricks and hiipoflors of Priefls inHead of Evil Spuj:i^s. Of this Opinion were the Jcacie?mck^, Ariftctle^ and Bptcums^ and generally rhf-ir- Difciples and Followers. The Stokks on the contrary admitted all forts of lofpiration and Super- natural Influences, by Divination, Dreams, Oracles and all the Superflition of this kind, believ d and pradifed by the Heathens. And amongii the reft, Chryjippifs was a zealous Champion for Oracles, and collected a large Volum 'oi very pithy, acute and fubtil Pre- dictions. And indeed the Exploders of Oracles *confefs, that the Matter was fo manag'd with fach Art and Subtilty by the Priefts, that no wonder Men of common Underftandings were impos'd on by them. Of the acutenefs and compafs oiChryftppus*s Underftanding, and the Nature of tliefe Oracles he collecT:ed, we can only know* from others ^ this voluminous piece, and all others of his Works being perifh'd. By his own Party he was judg'd a fmart Man, ^nd efpecially in the Dialeclicks, but by pthers thought meanly enough of ^ hence Lucian Part II. 0/2 In sp iR A Ti ON. 295 Liic'imi iutroduces Jupiter complainiiip; that his Altars were grown as frigid as the Laws of Flato , or the Syllogifms ofChryfippus 'K Of the Stupidi- ' ^«^-/" 205. ty of which you read farth^^r iii the fame Author f : Z^^no by way \fjy'f^^' of Derifion always calTd him 385. ""^ ''* Cbryfippus Ic^^ronimippits^ the lit- tle old fmart Philolopher. If you will take Cicero's Opinion, he was liable tolmpofiti- on, for fpeaking of the Equi\'ocation of thefe Oracles 5 he fays. Ilia quA Crosfum de- cepiCj vel Chryjippwn potuijfet fallere^ hxc vero ne Epicuntm quid em ^ who agreeably to his Principles always derided them. An^ particularly as to this voluminous Work, in the defence of Oracles, Cicero again fpeaks, * Ttiis emm Ora- " L/^.?. ui- ctdis Cbty/ippi^, totuin volumen '^^^' ''' '^^^' implevit pariim faljh^ ut ego opiiior^ partini cafii veris, parti fu flexibqitis d> ohj'cu- ris partiin ambigms.^ . If he were as dull in his Oracles as his Syllogifms, he was little to be credited 3 tor his Syllogifms rWere certainly apter to provoke Laughter than Perfualion or Convidion. Many of the Fathers likewife fufpeded there was much of Cralt in thcfe Or icies, and feeni at ? ftand tpy whi^hj|k impute them, \vhether to Tl|is or a Supernatural Caute 3 as Mmuchis Felix, ^^JJrizen^ and efpeciaily Eufebius^ who liatn coufider'd ■y 4 this 296 ^« E s s A Y Part II, this Matter, the largeft of any I haye met with. But yet generally they inclined to believe, there was fomething Supernatural in them. The Reafons that induced Men in that Age [and may ftill induce any Man that confiders themj to fufped Craft in this Cafe, were briefly thefe. ■' • --^ "^ '■'>" F/r/?, The meer Stupidity of thefe Pre- didions utter'd by way of Ora- I^hJ!'^^ cles. For this fee ^ Lmia?i, who *V i ' makes an exceeding Jefl of Apollo on this Score ^ hence a Heathen Author O- enamous^ [many Paffages of which are pre - ferv'd by Eufebms~\ a Man of good Senfe, and a moft vehement Defcryer of their Oracles, amongft other Con(ideratioiis of- fer'd to expofe them, he urges the meer Stolidity of them. Thefe Refponfes, fays he, of ApcAlo^ that are conceiv'd to be the anfwers of a God, fell far Ihort of the Wif- dom of an Underftanding Man. Hence he produces diverfe Or-acles, and oppofes to them feveral Anfwers of Socrates^ touch- ing the fame Queftions. The Oracles Ifhall not tranfcribe, any one may fee them idle and ridiculous enough, that fhall ^EufckUb. conMt Euf^Hu^.f but the An- rrap. Evan. r re/ . \_ r '-n 5. p. 225. iwers or bocrates are thele. 1 o # One who ask'd, whether it were befl to marry or not > He determined the Point neither way|(ijbut faid, Do which you wili, you will repent 5 Marry or not Marr}^ To Partll. on Inspiration. 597 To another, defirous of Children, thoudo'ft not wifely, fays he, to make Children the Scope and End of thy Defires and Enqui- ries, while thou never admits a Thought or Enquiry, how to educate them in the beft Manner. To a third, that was uneafy in his Condition at home, and refolv'd to quit his Country to mend the Matter: Thou Fool, fays Socrates, to leave thy Country in the fame Place, and carry thy Folly along with thee, which will make thee as uneafy and miferable in any Place whatfoever. So Socrates : Thefe were wifer Anfwers, fays the Author, and better deferv*d the name of Oracles than thofe of Apolh-^ and*the rather, becaufe they coft a Man nothing : Socrates would fpeak thus freely at anyTime, and to any Man that would ask or hear him. And in. Truth, it is not altogether fo pro- per to attribute that to the Sagacity of Evil Spirits, that falls below theSenfe and Un-r derftanding of a common Mm. Secondly, The ftrange Ambigp.ity of thofe Oracles, was another Thing that inclin'd Men to believe, all was owing to the meer Graft and Subtilty of the Priefts, as in that famous Oracle, that ruin'd the Ccaifulter. Jio te JEacicie Rotnanos vmcerep Jffe. Of which Ambiguity all Authors treat, that have occaiion to mention the Heathen Ora- cles, and indeed it was the greateft and fouleft Blot tliat ftuck on Apollo, See Enfe- btus 19^ An Essay Part IL hmsy Cicero^ Luc/an, who ha\'e colleded great numbers of them. This could not j)roceed from the Gods, faid the Heathens, but was plain Indications of Ignorance, cp- ver d over with Deceit and Tricking. Thinily, The grofs Flattery thefe Oracles were guilty of, in many Cafes, when Princes and great Men confulted them, was ano- ther ftrong Ground of Sufpicion, that no- thing Divine prehded over them. Thus when Lymyriis came into the Tern ;ie of one of them, he w^as thus faJuted, fp.ys Zeno- phon, I know not how to ftyle thee, whe- ther a God or Man : And again in that fa- mous Obfervation of Demotifthenes, in his Time, fo often quoted by the Heathens, to pro\ e the grand Abufe of the Priefls, un- der the pretence of Divine Oracies, that theirs did evidently (fiXnr'Tn^eiv, was corrup- ted by King Philip's Gold, and was taught by the Prieits to fpeak agreeably to his Senfe and Interell. Fourthly^ The grofs Superftition and Igno- rance of the People in the Ages, wherein thofe Oracles flourifh'd, that rendered them liable to all forts of Abufes, and Credulous and Fearfiil, and in the extremeft Degrees affrighted at any miraculous Appearances, may be another Ground of Mens fufpeding . nothing Supernatural in the Cafe, at leaft may render all that appeared on the fide of thefe Oracles very accountable in the way of Pa'rtll. on Inspiration. 199 of hiiin,\n Graft, without fnppofing any Su- pernattu- il AaKtance, ^nd give a very eafy aiid plaufibie Solution of that general Awe and Dread that polleCs'd Men in favour of t-hefe Oracles, and drew fuch mighty Re- coiirie, and Honours, and Gifts to them from all Quarters. The Romans we may imagine were as wife and under (landing a People, as any of their Time^ yet how in- tollei-ably were they pefter'd with Superfti- tioii } What fmall Matters would terrify and amaze them? No Man can beigi^orant of this, that hath read any thing" of the Difpofition and Genius of that People : The Greeks feem much worfe. So thnt touching the Re afon of the Oracles ccafing^ and the general difreruie they were f^illen into in his time, Gicero {nrdvdy ssks^ Qiiamlo mt- tem ijhi vis evarmit ./?, 1 he Opinion, or rather Derillon of Epicurus, and the Ac?;demicks are little to be regarded, can be of littie Authority in this Cafe, becauie the liril, Epicurw and his Followers, bv their Principles, cbuld admit of no fuch Thing as Supernatural Infpiration- Part n. 0/2 Inspiration. 505 Infpirarion. It is queftion'd, whether they ' Uev'd a God at all, but if the\ did, they -^.nJy oppos'd a Providence and aJl In- fpeclion, and regard of the Deity about Hu- man Affairs, to which iufpiration is dired- ly oppofite, and if admitted, would entire- ly deftroy all this Schen:e of Philofophy and Nature ? The Principles of the Acade- micks Iike\7ife lay very crofs and odd to the receiving anyTrjths of this Kind, although iiever fo well grounded 5 for no wonder, they that dilheliev d things they fiw, fhould be very averfe to the lilief of things in- vifible aiid fupematural. Ar'ijlozle was much a Sceptick likewife in Points of Religion, that were capable of more clear Proof, was various, loofe, incon/lant, and erroneous, touch'ng the Dodrine of a Providence, ^c. Seccnully^ i he Heathens were not fo well uaiified, toir- '-" ' -• -1-- t. 3 ^^'in thefe latters, as(. :d irfor- mation particularly in one Pomt, that would ha^e led them more clearlv , and call a greater Light on fjch an o. fcureSubjed ^ and that was the diftindion between Evil and Good Spirits, and :he inoeflant Ln- de of the former, to sh-ufe and mif- h .kind, ard corrupt them from the Belief and Vv odhip of the true God, Had -tl^ey beer " ' 'in this, in -the diftir....^.. n.:... ;...._ >,i 'hofe Evil Spirits 5 I am contident; many of the Learned Heathens % 504 An Essay Part II. Heathens would have readily acknow.ledg*d thofe Oracles to have been acted by fome- thing, beyond the Subtilty and Craft of Priefts. For what was their greatefl Arr guments to conclude thofe Thmgs nothing but Human Impofitions and Abufes ? The intollerable Equi\^ocation of thefe OracJes, their Darknefs and Obfcurity, their Crue] and Barbarous Commands, the very often obliging Men by their Anfwers, to Hu* man Sacrifices 3 nay, of their own Chil- dren, which were things utterly irreconcile- -able to the Nature of God, as Human Rea- fon clearly taught Men. Therefore fays the foremention'd Heathen Author, Doft thou thus didate, who art a God ? They judg'd aright, it was impoflible that God ihould didate fuch Oracles. Hence they concluded all meer Impofture. But akho* God could not be capable of this, the De- vil might be fuppofed much more capable of it, more likely to be the Author of fuch bloody and barbarous Commands, than Men 5 oikI although again the Deity by Rcafon of his infinite Knowlege, muft be judg'd inca- pable of uttering fuch dark equivocal Ora- cles, finite Spirits, that by any means can- not be fupposM to forefee, muft be judg'd capable of uttering no better nor clearer. But the Heathens thought, if thefe Oracles were aded by any thing Supernatural, they were a '■■ Or could not the Fathers difpoiTefs them ? If the latter be fuppos'd, what Folly and Va- nity polfefs'd thefe firft Chriftians ? In what can they be rely'd on ? What can their Te- ftimony fignify ? So that furely they muft be difcarded as the moft idle ridiculous Pretenders, or Evil Spirts muft beacknow- ledg'd to ppilefs the Heathens in their time, .aninhat^lipyHWere forc'd'to confefs themT. fehes^ plainly and openly to the Ruin of their own Intereft, when adjur'd in the Name of Chrift. Now if Evil Spirits polfefs d the Bodies of Men, and were difpollefs'd by the anti- ent Chriftians very frequently, [which Uiuft be acknowledg'd, or i\{z the Authority of the Fathers in all things come to nothing, they are not to be credited in things done or taught in their time 5] why Ihould not any Man think it altogether as credible, that the Devils might aflift at. thefe Heathen Oracles, and infpire thePerfons in the deli'* very of them ? It is much more to their Purpofe, Part II. 0/1 Inspiration. 509 Purpofe, becaiife this tended more"efp,ecial- iy to confirm Men in their abfurd Notions of a God, as well as in their Idolatry and abominable and deteftable Pradices under the Notion of Religion 5 the worft of the Heathen Worlhip and SuperfHtion receivinp; their greateft encoiragement from thefe Oracles, as all Men are ready to allow. If therefore never any Man were poilcfs'd with an Evil Spirit, it might become Matter of difpute, whether Fjthra were or nor, but feeing we mufi; own, many have been pof- fefs'd with thefe Spirits, whyHionld rin'^, Man be backward 10 imagme that there was nothing of this Nature in the Oracles of ApoUo . If a thirfl: of doinj^ milchief, of abuiing and deluding Mankind, of betray^ ing Men into the moil: abfurd and abomi- nable Pradices : In a Word , if exalting his own Kingdom were his dehgn, I am fare this mud be a defireable Poiltohim, where- by all thofe Ends could be more ealily at- tained and promoted , and if he did not af- fift in thefe Matters to cr,rry on thefe Frauds, ^t was not want of Will but Power. X 3 So 3IO An E^%Axl PartH; So fome f^y. Providence would not per- mit Mankind to be thus abus'd. But did not Providence permit particular Men to be poiTefs'd? Let them reconcile this to their Scheme of Providence if they can ^ I am fure, the one is as difagreeable to their ApprehenfioEs of it, as the other - at lead the PoirefTion of particular Men being ad- mitted, will make way for an eafie belief of the other, and whatfoever Argument* ihey produce from the Nature of Providence againft the PoflTeflion of Heathen Prieftelles, will hold againft the PoiTeiTion of other particular Perfons 5 and indeed, againft raa-<- ny other Evils permitted, and particularly in the Heathen World. Fourthly^ As touching the Polleflion of particular Perfons, not only are the Fathers unanimous, but likewife the Scripture it {df is \'ery plain and exprefs, and we cannot dif- believethis, without rejeding the Authori- ty of our Saviour, as well as the Fathers. What a common thing was PoiTeflion amongft the Jews . He makes ufe of Evil Men, over-ruleg their Thoughts, Councels and Actions to his own wife Ends ^ and why not of Evil Spirits > Jn fome Cafes we are fare he has done i Partll. on Inspiration. 513 done it. We frequently read in. the New Teflament, that Devils gave Teftiaiony. tq. the Perfon and Dodrine of our Saviour ; And behold they crfd oiit^ fy^^^g-) Whathav^ we to do with thee^ 'J^f'^-^ t^^ou Son of God ^ 6cc. And again. There was in their Synagogue, a J^Ian with an nncUan Spirit ^ and he crfd out, faying^ What have we to do with thee thou Jefus of Nazareth > 1 know thee^ who thou arty thou Holy Oy\e of God. The laine we read in the. Ads : And it came to pafs^ as we we?it to Prayer, a certain Damfel pof-^ fifs''d with a Spirit of Divination inet its ^ which brought her Mafters 7mtch gain^hy foothfayitigj the fmie followed Paul and its^ and erf dy f^y^^^g-> Thefe Mt^n axe the Ser- vants of the mo ft high God, which jheiv unto US the way of Salvation. More Inllances might be alledg d. Now wliat ftiali a Man think here, that thefe Evil Spirits confefs'd pyrBleHed Saviour voluntarily, or by Force and compuKion > B. Not voluntarily I beliexe : For what imaginable End could they propound in fuch a thing ? It was furely againfl ' their Interefl, that Men fhould believe Jefus tlie Son of God, the Saviour of the World 3 and to proiLOte this belief among Men, £as the giving Teftimony in fuch an extrao^ dinary way, to our Saviour's Perfon anc^ Dodrine, would tend to,3 mufl be againfj their Nature and Ends, if we know any thing 514 ^n Essay Part III thing of either. Had they been Friends to our Saviour and his Kingdom, what could they have done more > I therefore conclude thefe Confeflions no free, but a conftrain'd Ad. J, Very good ! If God Almighty con- flrain'd the Devils, to fpeak Truth, fo much in oppofition to their own Intereft, to the eftabliihment of the true Religion, and the overthrow of their own Power and King- dom amongfl Men 5 why might not the fame over-ruling Hand of God compel them, to deliver fome important Truths in tht times of the grollell Darknefs and Hea- thenifm > What Inconfiftency hath fuch a Suppofition with our Notions of a God, or a Providence? What is herein included, but the encouraging Truth and doing Good ? Things, always, I think, becoming the Di- vine Majefty. B. With your leave, might not this do more hurt than good > Would not this en- courage the Pagan and Idolatrous Worfliip, and the more confirm Men it > For who would have the credit of thefe important Truths, to whom would they be imputed, but the Devil that utter'd them ? And would not this encourage Men to have refort to thofe Oracles, to take all they utter'd for Truth, and teach Men to be guided by them jn all things? ~ uA, This Part II. on Inspiration. 515 A. This is indeed the^onJy tiinterial Ob- je^ion I can perceive it Jiable to 5 v/liich will foon vanilh, if you confider. Firft Siicfi of the Heathens as fought to thefe Oracles^ thought them aded with fomethijig Divine. The Point was not, whether God or th? Devi] hifpir'd them, but their great Deldi fion was, if infpir'd at all, they thought them infpir'd by the G^^/j" 3 and confequent- ly, any ufeful Truths, proceeding from thofe Oracles, would not be imputed by them to a Diabolical, but a Divine Power. Foi while they thought thefe Oracles infpirM by the Gods, what more ufeful, a more gry-^ cious Providence towards them, more ne- celfary to preferve any true Ideas of Mora-r lity, than to fee it countenanced and en- courag'cl by what they eftcem'd^ -Diving Authority > "-'In ,?,^ridT B. Nay, I confefs, if Men be deluded in their Apprehenfions of a- God, take that for God, which is notfo 5 if the Being that apes or affeds the God, be forc'd to (peak, not according to his own deprav'd Difpo- fitions and Ends, but agreeably to the Truth of Things, and the Wifdom and Goodnefs of the Being, he unjuftly perfo- nates, or in a Word, as the true God ; This would be no injury to God, or jM^n 5' agreat ad of Goodnefs in God, and of great Advantage to Man, it confirming him in his true and natural Apprehenfions tf a God A, Right ! 516 An Essay Part II^ A Right! This carries not on the mali-' clous Ends of fuch a ^'ile Ufmper, which is to depra\'e, not to corred Men's Notions of a God and Morality. B. I eafily fall into this Apprehenfion 5 it is jufl, methinks, as if a Man polfefs'd with wicked and malicious Ends, fhould fecretly intend to pervert Men from the Simplicity and Truth of the Chriftian Faith 5 but yet be over-aw'd and fore d, to fpeak agreeably to the Truth and Doclrine he inwardly de- fires to deflroy ^ what foe ver .the Man or his Intentions be, the Chriflian Faith is truly preach'd, and the Hearers may be truly benejfited. For they take him for .a true Apoflle, and if he fpeaks as^a.true Apoftle, there is no hurt done. :^, Confider Secondly. Suppofing?r^5 In the Divine > I cannot think it. We (hall hardly find any thing like this among the true Prophets of God. But more efpecially by Curfes and Imprecations^ i to bring E\ils or Difeafes on any Perfon, islooVd upon by all, theWork of Witchcraft and Sorcery, that has its Ailiftance from Evil Spirits. And that Balaam makes re- \;esend mention of the Name of God, ft vies him jio An E s s A y Part II.' him Johovah^ will yield us no certain Argument that he was a WorPaipper of the one true God. Of which, Le Clerc. in his Comments on thefe Places. Hericc, if any clear and exprefs Prophe- cies have been deliveir'd by the Heathen Grades, or any others, dealing with Evil Spirits, I fee no abfurdity this way to ac- count for them. To conclude, the Cale is this : The World took fuch Perfons for true Prophets, and Men being under this Delufion, why might not the Divine Wifdom and Good- nefs, to fer\'e the Ends of his Providence, and for the Good of Mankind, on fome certain Occafions interpofe and oblige them, to fpeak as true Prophets ? It is time to pafs on to the Con fide ration of Socrates. All Antiquity informs us, he likewife profefs'd a fort of Infpiration, to be attend- ed with a familiar Spirit or Demon, that forewarn'd him upon fome certain Occafions, of danger to himfelf, and others, or fore- told him things to come. And this was by a fort of Voice he heard, or pretended to hear. What Voice this was, -whether any thing really without him, or only Internal to Mind, or elfe whether any thing at all Supernatural, hath been a Matter of Dif- pute and Enquiry, amongft Antients and Modern?. Some are of the Opinion, among whom, is ^. Carpenter^ a Learned and Ingenious Part 11. 0/2 Inspiration. 521 In'yanlous French Man, that there was no* thing Supernatural in it 5 that this Voic^ was nothint^ but the laft Refnlt and Con- clufion of his Underftanding, touching any Thing or Adion that his Mind was conver- fant about 3 and this was common among the Philofophers, to call that faculty of the Mind , which direded and govern'd the Man and his Ad'xom, part of the Diviniif. So M-'nmiJer and the Philofopher Heracli-* tns ^ Citr <7* eft tin Dieu, que?joJire eyitende-^ ment^ he natur^fl dH'* hojnme^ eft un De- nion^ d(c. 'That thefe were manners of Ex- preliion among the Philofophers and Poets, there is no doubt. This Demon of S<^craCes was a mighty araufement. to' hisGotempo- rar;es, as well as to others fince 5 infomuch, that one of his Friends, parti- cularly confulted ^ the Oracle *-P^"*- ^^L^^'^ upon this aueftion^^ What ^''^'"-of^^^^^ was the Demon of Socrates . He would make him no Anfwer, which prevented all farther en- C[uiry about it. The Anfwer of the Oracle like wife to ^Wr^f^j- his. Father, that he y ihould 3^^ An Essay Part IL ihould by no means curb or reflrain the Lad, but leave him to his own natural Inclina- tion, he having a better Guide within him, than Ten Thoufand Mafters would be with- out him, is urg'd againft the Supernatural diredion of Socrates, And laftly, when Socrates was confulted by his Friends, in Matters beyond the reach and penetration of Human Underftanding, he would fend them to the Oracle, as he did Zenophon himfelf : \ clear Cafe, fay fome, he had nothing of Supernatural diredion himfelf 5 for ii he had, what need of fending them to the Oracle > Such are the Reafons urg'd againfl Socrates his Infpiration, or Super- natural Diredion. I (hall not confider this Matter exadly, yet I muft needs confefs, thefe Arguments weigh little with me : Some of them feem to make more for his Infpiration, than a- gainft it 3 particularly the Anfwer of the Oracle to his Father, That he fhould be left to his own Natural Inclination ; that he had a better Guide within him than any Mafters he could procure 3 which without any Violence, may be underftood, that he ihould leave him to himfelf ^ for he (hould be fupply'd with an abler Teacher or In- ftrudor, than any Mafters in Greece, And as to his Naturals, report iays of him, that they were none of the beft 3 he himfelf imputing his Virtues, not to Nature, tut his PartJ/. on Inspiration. 523 his own conftant Exercife and Endeavour, together with fome other higher Principle. But more efpecially Zenophon and Flato, who were acquainted , as well as any , with Terms in ufe among the Philofophers, and their Dodrine of the Soul, that it was part of the Divinity^ never in the leafl ima- gined, that Socrates meant no more by his Demon, than his own Natural Underfland- ing. And befides, the things attributed to this Demon, will not well confift with fucli an Opinion. .For if it were fo, as they relate, [and let any Man find out better Au- thorities if he can] the diredions of this Demon, was only Dehortatoryy never advifej him to do any thing, but only to refrain, or defift from any Purpofe, when any Adion or Enterprize was by himfelf or his Friends intended, and on which Danger or ill Sue- cefs would follow; Sometimes he heard a Votce^ which was a warning to him, to re- frain, and when it regarded others, to cau- tion them againft any farther proceeding. So that it became a fort of Sign to him and nothing elfe , and how Men will reconcile this to the Methods of Human Reafon and Prudence, I cannot well imagine. For this Exhorts Men to go on, as well as defift from any Enterprize. But Socrates thought favourably of any Adion or Enterprize, when he heard not this Voue^ but upon bearing it, immediately defifted j behaving Y 2 always 534- -^n Essay Part II. ^Iways in himfclf or others, found it dan- gerous and unfuccefsful, to oppofe or neg- hd: It. So that very likely according to this Account, the Foice had nothing articu- late in it, convey'd to him no certain Senfe or InftrLiciion, but was only a meer Sign or Warning to him of Evil, to forbear any Adion, that he or others were purpofing or purfuing. And if this were fo , it could not be Human Reafon. What this Voice was, perhaps he himfelf could not tell 5 and therefore no wonder he was fo backward to anfwer precifely to others queftions about it. The thing it felf, he afhrm'd, and that it was of notable ufe to him, and others, that would believe and regard it. But farther, the Things imputed to this Demon, fuch as the difcovery of Things future, eould by no means agree to Human Reafon. We gr^nt Socrates a Wife Man, far furpading all the Athe?nans m Prudence, capable of conjeduring at, and difcerning Events, beyond the common rate cf Men. But the Cafes, in which Socrateshe^rd his J^oke, and iignify'd it to his Friends, and Exhorted them to defijfi:, under an Appre- henfion of Danger, or Evil that would be- fal them, are fome of them rare, clearly be- yond the Ken of Human Reafon or Pru- dence : Nay, if the Stories related be true, contrary to it 3 of which Zenopboft, and Flato particularly in his Dialogue, Entitled, Theages, Such a Noife did ^thefe Predidi- ons Part II. 0/2 Inspiration. 325 ons make, that Antipater the Philofopher, coJleded a large Volume of their, as Cicero teljs us. M. Carpetiter hath likewiretranfcrib'dmofloftliofe vi^. de socr. extant 5 to which I refer you. /" 99- To fay no more ; Ahbough we fliould allow great Luck to Socrates^ as well as great VVifdom, yet both feem infuf- ficient to enable him to foretel at that rate, that Zenophon reports he did. He g^ve^ fays he, diverfe A(!vcrtif:fmeiits to his Tnemh^ of Evils and Unfaccejj'fs^ which ivere ac- companied with this gloricns Circntriflmce^ that never one of them negletled the?n, hut exceedingly repented it in the Event, Third- ly, That this Demon was not Human ,Rea- fon, feems plain m that, where he pre- tended Revelations from it, where he heard this Voice^ he was generally unacquainted with what fort of E^'ils or I'nfucce/res would befal Men, in Cafe of perfilliug in their Purpofes. He only kiew fuch a iliing would be unfortunate to them, and that h^-^ caufe ofhisVoice, without kcowirg in what kind or refped. So Flrito introduces h'mi difcourfing in the foremertion'd Dialogue,r Theages y in refped to Sauiiohus, ilvit he heard his ufual Voice, and confcquenily knew his intended Expedition would beun- fuccefsful to him, that he Woijld he llain, or incur fome very great Evil, what, he. knew not. Now if this were nothing but* Y 2 his 3a6 An Essay Partll. his own Underftanding , penetrating by Guefles and Conjedures, into the Confe- quenceand Event of Enterprizes, the fame Underftanding would have enabled him generally to guefs into the Nature of the particular Misfortunes, they fliould receive. For, from the particular Dangers Human Reafon forefees, or conjedures Men lyable to in any Enterprize, it is enabled to fore- tel or guefs at Dangers or Evils in general 5 and without any Danger or Evil in particu- lar conceiv'd, as threatning a Man, Human Reafon would have no rational Ground of pre-conceiving any Enterprize unfortunate 5 and fuch a fort of foretelJin^ would be a meer random way of fpeakmg, not only without Supernatural direction, but without the diredion of Human Reafon: Of which Socrates, if fo Wife a Man as fuppos*d, could not be guilty, it expofing his Repu- tation to meer Chance and Hazard, in the higheft and moft illuftrious part of it. B. I cannot acquiefce in your Sentiment here. For a Man having nothing to dired him but his Underftanding, proceeding by meer Conjedure ^ would it not be his beft way to deliver himfelf in general and pbfcure Terms ? I think too, you have af- ferted fome fuch thing. A, Socrates was not at all obfcure, fo far, as he pretended to foretel. He many times peremptorily pronounced Evils to attend Men Part II. o« Inspiration. 3^7; Men in their Projeds and Enterpizes 5 herein he was not equivocal, but clear and exprefs ^ and confequently, could not hope to efcape through the double and fallacious meaning of his Prediclions. He only af- ferted hs Voice to be a fure Sign to him of fome Evils and Difafters, but of what Na- ture he knew not, and it is much, if he had prophecy'd upon the Ground of Human Pro- bability, if it had been onlymeer gueffing, that he had not in fome Cafes guelTed farther, into the particular Nature of the Misfortunes that would befal Men. For he might have gaefs*d at this in many Cafes, and upon as fure Grounds as guefs'd at all. Perhaps he had a greater Chance, in foretelling only in general Difaflers, without being particular in their Nature. And I Ihould be of this Mind too, was it not for fome Confiderati- ons that oppofe it. Firft, It is generally very dangerous, to prophecy meerly upon Chance, a Man fubjeds his Charader to too great a Hazard in it, and muft not do it often. Secondly, When a Man depends on Chance, his Prophecies muft be deliver'd in Terms of a very loofe, equivocal, inde- terminate Signification, without relation to Perfon or Time ^ of which Socrntes his Predidions were generally very free. Third- ly, Some Predidions are related of Socrates^ to the uttering whereof, no Human Reafon could induce him. As that to one, if he X 4 ftir'd 5^8 All Essay Part 11. flir'd orit of his FToufe that Day, a great Mifchief fhouid beftl him , and fo it fdl out, for he receiv'd a fevere Stroke, that was like to= have coft him his Eye. What Hiiman Reafon could determine a Man, to make fuch a Prophecy } .Could forefee fuch a Difafter > It was flrange Luck you will fa y, that it fo fell out ^ we fay fo too 3 but then th"s fuppofes Sccrates to Prophecy, not upon probable, guelfes,.. by an acuter inllght into the Nature of Things than other People, but by meer Chance. For Sccrates muft have a flrange difcernment to difcoyer E- vents of fo meer a cafual and accidental Na- ture, as the llrcke of a Twig , as a Man walks by a Hedge muft be. And indeed, many of the Predications of Socrates^ are the . pddeft things that can be, to be accounted for, through an extraordinary perfpicacity of Underftanding. And this one may di- fpute, 1 think, if he were not direded by a Demon in thefe Matters, he was far from being direded by a Reafon fuperior toother Men, that inftead of this, thefe very Pre- didions argue the feeblenefs of his Reafon 5 and J fliould believe his Sneezing [as.fome ftncy to be this Demon] the Ground of his Predidions, the omincus Sig?i to him of Evil, or any other idle and fuperftitious Conceit , rather than a fuperiority and advantage of Underftanding above other MetL ' ' Bo Upon PartIL on Inspiration. 519 B' Upon the whole Matter, this Voice to Socrates feem'd to ferve as a means of prognofticating Good or Evil, foinevvhat like the Art of Divination, from the flying of Birds, &c. to the Augurs, not convey- ing any certain and exprefs Revelation, but as Sigfis or Omens in general, of good or ill Succefp. y^. You hit the Thing right, only with this difference, that always 'twas a Sign of ill Luck to Socrates, when he heard it , and it feem'd to be better ilounded, anfwer'd better in Fad and Experience, than Augury. So far they agree, it was a fort of an omi- nous Sign to him of E\'il, and when he heard it not, he was confident in the Matter, that cither himfelf or Friends undertook. If it were nothing Supernatural, it was a piece of the Pagan Siiperilition and Folly. Some conceit he had entertain'd of Progno- . ilicating, or at leafl, that he underfloud his Reafon by this Voices can never be admitted, unlefs Plato and Zciuphonh^YQ miftrably rpprefented him 3 if he ever pretended to fuch Prophecies, as they Story of him. B' I perceive you ' doubt much of his Infpiration, or Supernatural Direftion. A, What Proofs there were of his Predi- d:ions,how made, or how accomplilh'd, the Athenians wQVt the befl Judges 5 if as Plato ^nd Zenophonvehte^they will ftrongly argue fpr fome Supernatyral Influence on him. For they ggo An Essay Part II. they pretend to fay, that he never err'd in his Predidions, conftantly fome Evil attend- ed his Forebodings, or behortations 5 and indeed, fome of his Forebodings were con- cerning Matters of fuch a Nature, that his- Reafon cculd little help him in it. And it is truly ftrange, that ?lato fhould introduce Socrates, making fuch confident Appeals to his Countrymen, as to the Truth of his Predidions, if he had not been ftrangely lucky in fome of them. But hovvfoever this was, it is certain, no Man among the Heathens muft compare with Socrates, either for the juftnefs of his Sentiments, in re- gard to Virtue and Divine Things, or for exaclnefs and exemplarinefs of his Life and Adions. It mud be judg'd, no mean Thing in him, nor ordinary Commendation of him, that he was the firfl: Man that defpis'd, and publickly expos 'd the admir'd Learning and Studies, both of the pall and his own Time/^ and fo happily plac'd the great End and Bufinefs of Man, in fludying Human Duties, to know and amend himfelf. And as this was his Profeflion, to teach and exhort Men to Virtue, fo he was conftant and true to it^ mix'd with Men of all forts, ap- ply 'd himfelf with admirable Sagacit}r to the different Tempers and Underftandings of Men, by meer dint of Argument, by a ftrange fubtilty of Wit, and overbearing XJnderilanding, rallying and confounding the Part II. OM Inspiration. 351 the Sophifis, the Celebrated Philofophers of Greece ^ entangling them in their own Notions, fo perplexing them in the plaineft Matters of their Learning and Science, that they could not poflibly unwind themfelves of the Difficulties and Labyrinths he caft them into, or eftabliih any Propofition up- on clear Principles, but in conchifion were fet fafl in abfolute Darknefs and Uncertain- ty, and were left expos'd and fham'd, as unjuft Pretenders, that profefs'd to know and teach others, that, which they did not, nor could not comprehend themfelves. This is agreed by all, to ha\'e been the Method and End of Socrates\ difputing ; he feldom afferted any thing, but in Matters of meer Morality, only expos*d others Ignorance, and by this means mortify 'd the Pride and Infolency of the Philofophers of his time 5, againft whom he had fuch apparent Advan- tages, in his Difputations, that it drew to him the Admiration and Applaufes of the more Wife and Ingenious, many Hearers and Followers of the fir ft Note and Condition, into whom, by gentle and gradual Steps, he infus'd his Notions of Virtue and Di- vine Providence ^ and at laft fent them $Drth the moft fenfible, compleat Men of all Greece^ in whofe Writings are now to tefeen, I mean, efpecially m thofeof P/^- to and Zenophon, the fineft and moft beau- tiful ftrokes in Morality, the Sura and Per- fedion ^:^i -Ai Essay Part II. fed:ion of the Heathen Senfe and Eloquence 5 and from which Cicero, not only deriv'd his choiceft and mofl admir'd Palfages of a God, a Providence of Human Duties, of Laws, Government, Oeconomicks and Po- liticks 5 but by which he adjufted and form*d his very Language and Style, and derived into his Dialogues, much of the Eafe and Fluency , and Graces , wherewith they fhine, and captivate, and charm all Rea- ders. If there was nothfng elfe to be faid for this Man, it is furely great and extra- ordinary, that from him iffued thefe Lights of the Heathen World, that he laid the Foundation of fuch Men, and fuch Senfe, from whom others have borrow 'd much, if not all, but feldom or never exceeded. It would go beyond the limits of our Defign, to infert all the incomparable Opinions afcrib'd to Socrates, the Methods of his Reafoning, and the Principles on which he eftabliih'd them ^ yet I take two or three to Have been his Mafter-piece and Glory ^ of which any Chriflian at this Day may not be alham'd to be the Author. Hear zenopb. jMe- i^i^ qjj jj^e Being of a God and m'tfoxoMV' a Providence, His Proof of thefe Principles are too long to be tranfcrib'd, yet we fhall venture to fay of them , they have been fel- dom exceeded, either by the Antients or ModeruSj governed by a fuperior Light. Part II. 0/2 Inspiration. 335 Light. Bat to tranfcribe fomething of his own Words. To one of his Difciples^ fays he, yoii will be chtly feiifihle of thefe Argu- ?nents^ for the Being of a God and a Provi- dence, if you do not vainly expeB to fee the Gods with your bodily Senfes 5 and it abun- dantly fusees for your belief of their Beings and your folemn Worfhipfing of them, to be- hold their Works in the Creation, For you are to imagine this way they manifeft them- felves. For even when inferior Mejfengers of God, Angels or De?nons do us good^ they perform thefe kindly Offices to us, without ever dif covering then felves to our fight. So the great God, he that made and preferves the whole World ^ [in ivhich are Thifigs fur- prizingly beautiful and ufeful~] and upholds and continues the fame in all refpeEts, to the ifes and conveniences of Me?i, quicker than Thought, and in the niceft Order, moving the great Wheels thereof dCc, this Fahrtck of the World, in which fuch rare hiftances of Power are difplafd, is feen, but the Ma- ker^ the ireat Difpofer himfelfis invifble. Confder the Sun, that appears fo clearly to all, yet doth not permit it felfto be exati- ly and nearly iifpeBed by any, but if Men too confidently and nearly approach it, it confojmds and dazljs their Jight. Again, thofe more immediate Inflruments of Hea- ven, that do fo great Things, are in them- felves abfoliitely invifble : The Thunder for hijlance 534- ^« Essay Partll. Inftaiice appears to all^ to proceed from above^ and is irrefiftihle wherefoever it lights or falls ^ yet is a Tbitig not feen comings jiriking nor returning. What .f; agreeably to the Didates of Hmnau Rea'fba»A not to propound any new Revelation, afe though, perhaps to prepare the way for it*. The "Pretence of his Infpiration, doth not [ feem ftrongly enough foijnded,to warrant him ■ to. deliver, or others to believe him, beyond the Gompafs of Natural Light. So that all the Authority of- his Doctrines depend on* this 5 and 'tis for this Reafon efpecially, becaufe of the Conformity of many of his. Sentiments to the Didates of Natural. li^ight, arvlan taay.be enclin'd to Conjedfure,? his Reafojx 'might be fomew^at enlightia)^4^ and alliftpd., ^ ^ ; :i-(^ A, I ha^'e fpoken of this already, which; I hope I have no need, here to repeat, ... , ,;.jB. Weii^ What think you of the Qpa- ligrs, the People amongll us, thatmoi-eefpe- ci^Uy. .pretend to hifpiration > A. 1 have but few things to fay of them, becaufe of federal Authors that have diilind- ly conlider'd , and furely confuted their Principles. . Bat iJL If I were to difcourfe with them, 1 would intreat them to coniider, that we diifer not with them, as to the Grace and Afliftance of God s Spirit in ge- neral. We allow the Principle^ and I hope, they, would find it nationally explain 'd, and ftrong/y P^fll on Inspiration. 359 ilrongly urg'd to all the Purpofes of a good Life, would they either hear or read our Divines. The end of this Afliftance, fo far as it concerns the Underftandings of Men, we fuppofe, to be more efpecially to lead them into an Apprehenfion and Convidion of the Revelation of our Saviour, or the Dodrines contain'd in the New Teftament. For we again fuppofe, it is not the Will of God to dictate any new Dodlrines, or make any additions to the akeady reveard Word, by the Infpiration of any Chriftians whatH foev^er : becaufe we believe we can pro v^'' from the Scripture it felf, thu it is com-' pleat, that it contains all things necefTary to . bebeliev'd or pradifedj in order ta^S^lva^^ tion. Hence again, we thnih^ '^''j^xlf^ follows, that to feel the Motions or' Opera- tions of the Spirit, in that extraordinary degree, that the Apoftles did, is not needful to our Condition 3 becaufe we are to make no additions to the 'Scripture, which was the ground of their feeling and diftinguifh- ing Supernatural Dired-ions , wq therefore conclude it much more fafe and rational, to infer our being poflefsYl of the Spirit, from a conformity of Sentiment of Heart and Life, to the Doclriries and Precepts re- veal'dintlie Gdipel, than from any inward Motions, 'And in, this we imagme, we have,, the Authority- of ' Scripture. M the Frvits- of the Spirit are Lov^, Jqv, <5Cc. • ■ • Z 2 By 340 An ¥uss AY Part II; by thefe we judge, whether we hvvt'0t Spirit, and hearken not fo much after il&i. tmis^ v.hlch. we reckon a very fallacious, thing, tending to no manner of ufe. Again,* whether our Underftandings be enlighten'd by the Spirit, we conceive, the beft way of judging, to be by comparing the things we believe to the reveal d Word of God^ becaufc we find fuch Declarations as thefe in ScrintiHe. " ISo Man fpenkhtg hy the Sp't-, rit'oJ.GoJj adh^th Jefus aicurfed -^ and in. generrf, ft lb a- lure Cafe, no Man oppo- sing' ^ny'ieV^eriri! Dodrine or Truth, what- foe\er Motions he feels, can be in that, di- rected by thcDi\'ine Spirit. So' we fay top, you- will anfvver. I grant it. But then^ J pray 5'gu, cannot a Man fallly believe him- felf Infpir'd, % iliis impoflible ^ And^how fhall a Man undecei\'e himfelf , or how; fhail others undeceive him, unlefs the Scrip- ture be admitted, not aiiy fort of Motions he feels, as the Rule of trying and judging of the Truth and Falflidod of tjis _ Irilpii'W- tion, of which before^, :-:-^;^->^- -iv*o..a S; Thfe is^<^^e^\'^1:flcar-ffi'-^^^ Opinioii. Fortuppoiing one of their own Speakers to difcourfe to rhcm,%owdo the)fknow what he difcOurfes-arid prcHes on them to 'be Trutli > Ihe Spii it, they wiil^fay in them- felves', ginjh Tefiiwonyxo itl ' fSut they will ^acknowledge Aien capal)k of Error, and %hiie they are a<^ually biider a falfe Appre- • ' henlion Part II. on Inspiration. 54-1 heniion of Things, and an erroneous Pro- pofition is propounded to theu:, which they take for Truth, they will affentto this Pro- #po(ition as to Truth 5 and confequently/^W the Ad of the Mind, whereby thsy do af- fent to the aforefaid Error or Propofition - .ind what is their hiward Teftimony, but fo common a thing, as an alfentof the Mind, to any Proportion or Dodrine, be it true or falfe .'* And this is a mofl extraordinary Proof or Teft of Dodlrines, that they are confcious within themfelves, that they af- fent to them, l^ they fay tliis is not their hrward Tejlirnony, What is it ? If they rc- folve the Matter into mt^x. feelings what is it they feci more than other People do, in affenting or not ailenting > Doth God fpeakto them, and tell them fucha Dodrine is true or falfe? Few will allert this. But whatfoever this Teftimony be, grant it ne- ver fo peculiar and extraordinary, how will they prove it to be the TefHniony of God >- Did never in their Meetings fonie appn-)ve or give Teftimony to that, which others did as much difapprove of, or give Teft imony againil ? A common thing, as! have heard from Men prefent.' Nowwhoin this Cafe are in the right? [or are they all in ihe right, thofe whofe Spirits tefbfy for the Do6{rine»preach*d, and thofe who tcftify againft it >] But in good Earneft, can they ever decide this Matter, where both nrge Z 3 r.'jT 34^ An Ess AX Part IL the Teflimony of the Spirit within tliem- felves, without liaving recourfe to fome- what befides, either the written Word, or fome other p.ules of judging, in this Repug- .^ nancy and Difpute, which is the true Te- flimony of the Spirit, iind which not > If they have recourfe to the written Word, this is a plain acknowledgement, that it is a Superior Rule, beyond the Teflimony of the Spirit ^ for here this Teflimony is try'd hy it. If by any other ways , they at- tempt to judge between thefe contrary. Teflimpnies, this will aiford us two ad- vantage?. Brji, It will a little leffen tlie Authority of t\i\s. inward Teftmony^ this Feeling y or Sen£e of their own Minds, makes it not in it felf fufficient or evi- dent,- or carry its own Light with it* For if a M^n's feeling is not to be re- ly*d on, without other Proofs, what fig- nify all thofe Exhortations to the Lt^t within^ the fower and Life . This will fievei* coiti- pofd your Matters airidngft your felves, be- lieve it; fidr btibg your Deliberations to any' thing,' becaufe others there are,i^hofe Spirits tfeuifie againft it 3 and what i^ ttiei-e in thfe T^eftiniohy of fome, more than in tl^e Teftimbiiy of the others > It is really a bur^ then ti^n you t'o Ihew the difference. Yoii acquiefce in the one or other 5 and for what Rcafons dd you ^cquiefce, prefer the Teftimony of the Oiie before the other ^ Wha^foeVfer tHefe Reafdris are, th^it give the Tcftimdriy of fome Authority beyond otheh, vou will find they, will lieceflairily infer, that ihik inward - Teftiraotiy is not to be depended On iti- iV feif, but muft fubmit t6 fome bthettliing; as a TtcJI. And the Matter rautt neceftarfly turn thus. He Z 4 that 344- 4^ Essay PartlL liiat diilikes a Dodrin^ preach'd, muft de- liy anothers Teftimony that approves of it .5 and fuppofing Jie be ask'd, why he And which is greater here, tlwt whereby a thing is tryM and judg'd, ap- prov'd or rejeded, or thp thing thus try'd, that ftands or falls, as it agrees with it > But fuppofing you take not this Method, rejed the Tef^mony of fome from the Nature of the Poarine to which, they teftifie, we ftillask, why, is the Teftimony of fprae to be rejeded, the Teftimony of others to Bart II. on Inspiration. 545 to. be regarded? Is it becaufe of Advan- tages , that attend the Perfons of feme beyond others 5 if fb, vvhatfoever thofe x'\d- vantages be, they will flill find this In- wardTefliniony to be try 'd by thefe Advan- tages, as *tis plain. For were it not for thefe Advantages their 'I'eftimony^ would not pafs, or be preferred to that of others. Well, what are thofe Advantages > Not furely Riches or Eminency of Station, [^al- though this oftentimes, I fear, gives Mens Teftimony eminent Advantage.] Is it Senfe or Learning that appears m fome above others, that makes their Teftimony authefij tick ? This they will not fay, that thefe are fure Marks of a Superiority of Light in a Man- or if they didfay fo, it ftill fubmits theTefti* mony of the Spirit to fo poor a Thing 'a» Human Learning and Undemanding. Is it becaufe of a greater meafure of Light or the Spirit, that fome pofTefs among them, that their Teftimony paifes in oppofition to others } This is evidently faying nothing, becaufe it is the very difficulty it felf, the Thing in Qiieftion and Difpute, whether fuch, whofe Teftimony they receive, have a larger meafure of the Spirit than others, whofe Teftimony they rejed. Laftly , Is it Miracles that gives the Teftimony of fome Authority .> This would ^0 indeed, but even here it is manifeft, that tlie' Inward Teftimony 346 ^ft Essay Part II Tejlimony is admitted, not for its ownfkke^ but becaufe of the Outward Teftimony of Miracles. ^. Sir, I thatik you, you have fav'd me much Pains. But to go oiij as we. deny not the Grace of God to the Purpofes afore- faid, fo neither Secondly wiH we enter into Difpute with them, whether the Scrips tures be the Word of God. Did they con- fider they would find no real ground of Difference on fuch a Point as this, not triumphing or pleafing themfelves wath fuch a difcovery againft us, it bein|; rather, I IhouM thinks Matter of Mortification to them, that their Light Ihould be the Au- thor of fuch a fimple ground of Gavil. For who do they think, did ever imagine, that the Bible, Ink, Paper, e^t. was the Eter- nal Word, or Son of God ? Was not this a wondrous Difcovery at firft^ and worthy of a Divine Revelation ? : J5. Methinks fuch things fhould lead them into a true Account and Knowledge of their •Founders. , i / .. .■ \-:--:-r-i. iiftrat-di -^ A, Neither, T^irJ/j do we deny the Light, or the Spirit of God to be infallible in it felf ^ aiil eonfequently, if they pleafe^ in; rhat Senfe, to be fuperior to the written Word. We mention this, beeaufeit feenis a Notion, generally pollefling the more ig- norant fort, what they are ready to anfwer in Paftll. 0/1 Inspiration. 547 in all Qiieftions and Difputes on this Head. They do not ufunlly love to declare them- felves infallible, but the Light they will tell you is infallible. And this as weak a thing as it is, yet is truly the Fallacy of, Mr. Barclay, who argues, the Light to be r the fupcrior Rule, becaiife it is the Foitnhii t/2m, from whence the Scriptures proceededi'"^ and the Fount am is greater than its Rivu- let s or Streams. B. This is very idle 5 it is no more than to aflert the Spirit of God infallible, which no Chriftian nor Heathen ever deny'd, op gueftion'd, that believ'd a God. But what is this to the Purpofe > Do they fuppofe other Chriftian Churches, that differ froii} them, and difpute againft their Dodrindvt. of the Light, that they intend to dif^te ' all the while ag'ainft the Infallibility of God, or his Spirit? Do they take the Teachers in other Chriftian Churches to be fo Dumb , Abfnrd and Blafphemous , or that this is the Point between us > A. The more Ignorant may, for ought 1 know, thus grofly apprehend the Matter, which may not a little contrifc%te to tliofe odious Opmion^, they have entertain'd of fuch, as oppofe their Doclrine, and thofe bitter Expreflions that in their Zeal they have let fly againft them. But furely, it is one thing to oppofe tlie In-* fallibility 348 An Essay Part II. fallibility of God, and another to oppofe the hifallibility of any particular Men. The one is alTuredly a horrid Biafphemy 3 the other may be a very warrantable and pious Undertaking. B, At this rate there is no oppofing any falfe pretence to Infpiration, without op- poling the Infallibility of God. For the moft falfe Prophet may thus fecure him- felf, by faying the Divine Spirit or Foun- tain Head is Infallible. A, Fourthly, We fay likewife, where the Spirit of God infpires a Man, and the Man is fenfible and certain, that he is under a Divine Infpiration, that in the Matter of his Infpiration, the Man is infallible. So that the great Point between us ,is this, which were we agreed on, all btller Diffe- rences would be eafily reconcil'd , i^i;^;. Whether the Spirit of God doth conimu- nicate it felf to them , in fuch degrees, as to render them Infallible. So that the Light difplay'd within them is the great and fuperior Rule, whereby all Doctrines are to be try'd. I know not what the private Opinions of ^any Qiiakers may now be as to this Matter, but thus it was afferted at £rft, by their moft able and celebrated Writers. No Man has had a greater and more univerfal Reputation among them than Mr. Barclay 3 and this is the Point he fets himfelf Partll. on Inspiilation. 54.9 himfelf to maintain^ for many Pages in his Apology. Some of his Words are thefe : Neverthdefs^ btxaufe they are only a De- claration of the Fount am, a7idnot the Fountain it feify therefore they are not to be efieemed the Principal ^oUf. 296. Ground of all Truth and Ktiow- ledge, nor yet the Adequate, Primary Rule of Faith and Manners^ 6ic, Again, they are to he efieemed a fecondary Rule, fui ordi- nate to the Spirit, from which they receive all their Excellency and Certainty, B. Monftrous! WhatftrangeConfequen- ces hence follow ? As Firft, That the Scripture it felf Is to be try'd by th^r Li^ht or Spirit. For in exprefs Words it is allerted, they are not to be efteem*d the principal Ground of all Truth and Knovpledge, nor yet the Adequate Pri- fiiary Rule, &c. by pure and immediate Con- fequcnce it therefore follows, that the Scrip- tures ^re to fubmit to the left of the Light •within them 5 and it is fboliihnefs to try Podrinesby the Scriptures, when they have a more certain and better Rule. Again they are faid to \)d fiibordinate to the Spirit, from which they r Thisdoubtleft is a Principle of the greateft Certainty, and becaufe of Scriptures proceeding from this Spirit, we efteem them of that great Worth and Excellency 5 fo that, as they fay, the Scriptures derive all their Perfedion trom the Spirit. But then do not thefe Men di-» fcern, that the Spirit of God may be in- fallible , and yet Men be very fallible > And what makes Men otherwife, but the Spirit difplaying itfelf to them, fo as to make them infallible ? Methinks, they might eafily perceive, that the Spirit cannot be a Rule of Faith and Pradice, any farther than communicated to Men ^ and when they PartIL 0/2 Inspiration. 351 they aflert the Spirit, or the Light to be the fuperior Rule, they muft mean, that the Light which the Spirit difclofes or manifefts to them, is above all Scriptare. Which is a Principle fruitful of the moft abfurd at^d pernicious Confequences 5 I will mention one or two, and I think great enough, and that is this 5 Firfl, In the Virtue of this Principle, they cannot poilibly redifie any Errors amongft themfelves. The Light within, fay they, is the Superior Rule tb every Man. Now fuppofing amongft them a Perfon really infpir'd with any Dodrine, how can he incJine others to the belief pf that Dodrine ? Not at all, unlefs all be infpir'd with the fame Dodrine, 'or -thp Light within reveals the fame Dodrii/rto alL For the Light within is the Rtile to every Man, and anothers Light fignifies not any thing to me : For then not the Light within me, but another Mans Light, would be my Rule, which overthrows *the Principle. Suppofe again, iinother fallly or erroneoully pretends tlie Light within, for any Dodrine, how will they oppofe or confute it ? Never, unlefs no Man amongft them can fal/]y pretend the Lj^ht or fxy Miration, and then iji^y ^are Mdeed WM- droufly happy Men. Or unlefs they try this Light or Dodrine by fomevy hat Ex- ternal, or different from it klf. And this equally j5^ ^^n E s SAY PartIL equally overthrows their Principle, that the Light is the faperior Rule of Faith ; of u-^hich before. Again, this Principle over* throws all degrees of Di\ ine Infpiration 5 and this is a Dodrine of theirs, that in Or ther Words they allow, and \'ery vehement-^ ly infifl: on. For what is more comraori amongft them than that every Man has a Meafitre , ^'c. Which muft in^ply, that one Man may have larger Meafures, or Communications of Light, or the Spirit than another. Now he that has iefs, is he to mind the Infpirations or Difcoveries of another, that h?.s greater > He cannot by their Rule, for this deflroys the Principje, that the Light within is every Man's ii]fat- I.ibie diredlion. What fignifies then -dif- ferent Meafures, greater degrees of Lijght in one, than in another, when thefe Reve- lations can fignifie nothing but to the Man at moft that receives them ? SJ' I wilh heartily the honefl: Quaker would attend to you. According to what you difcourfe, it very clearly follows far- ther 5 Suppofe the Apoftles had advanced this Dodrine, as the Quakers fancy they did,, that the Light within is every Mans infallible Rule ^I afet, they would fo odd- ly have pitch'd the Matter, that as the Q^ia- kers cannot, fo neither could they have coniiftently oppos'd any Error whatfoever, nor Part n. o« iNSPiRArioN, 355 nor had left any Authority to themfehes to guide or dired the Church of God : For in one word they muft do this, if they did it on the fuppofition of Super iour Light in themfeJves, and what fignifies a Superior Light where no body is to hearken to it, or be guided by it > And no body to hearken to it, if the Principle were true, that the Light within every Man, is the infalJibJe Rule to him, which were not true, if Men were to be direded by the Light, or lvS}^i' ration of the Apoftles. Rutlihall add a Confequence or two moVe that undeniably follows from this Principle : Firfl, every Quaker in the Virtue of it, profef- festohave a greater Light or Infpiration,than the Prophets and Apoftles. The Light of the Spirit in every Quaker, is a Rule fuperior to the Scripture 5 how can this be, unlefs the Spirit difcovers it felf to them in greater de- grees, than it did to the Authors of the Scri- ptures ? For as we faid, the Spirit can be no farther a Rule to any Man, than as it difco- vers it felf to him, or enlightens him. If therefore the Light in the Quakers be fupe- rior to the written Word ^ it mn ft be fupe- rior fome way or other above the Light that was in the Authors of the New Teftament. For in the Viriue of this Liglit, the Apo- ftles wrought, as theQiiakersown, they af- firm them&Ives guided by the fame Light , A a but 554- ^^ Essay Part II.* but how come this Light in them to be fu- periour to the written Word, if it be not fuperior to the Light that was in the Apo- ftles > I think this is a clear Principle 5 that he that has larger, fuller Diicoveries, by Su- pernatural Light, or Infpiration, has a grea- er right to be heard, than he that has l^fs. And if the Quakers Light within, be a better Rule to them than the Scripture, it can be no otherwife true nor vindicated, than as they ha\^e larger, or clearer Manifeftations, or Revel ations,than the Authors of the Scrip- tures had. B. Methinks this fhould be toogrofs an abfurdity for any honefl Quaker to em- brace. .J. lathe Virtue of this, it follows Se- condly, 1 hat their Words or Writings are as infallible as the Scriptures, ought to be Received Vv'ith as much Veneration as the Bi- ble it fejf. This is clear. Their Light is a fuperior Rule, and when they Speak or Write from this Light Qwhich generally they profefs^ to do] it mull be of as grcrU: Autho- rity as Scripture, becaufe it derives it {q1£ immediately from the Spirit, as the Scri- ptures did. Nay, of greater Authority ought their Words and W^ritmgs to be than the New Teftament. Firft, Becaufe of a fuperior Light in them. Secondly, Be- caufe we have, according to their own way of Partll. on Inspiration. 555 of Argiiir]g, a greater Security than what they utter, is Pure and Genuine, than of the Writings of the NewTeftament,thefe having been manvAges fince PuWilh'd,and what Al- terations andCorruptions we have fufFer'd,we know not. So they. And they Difcourfe here agreeably to their Prnciple. If they have this Light, as they pretend, their Writings are of greater Authority than the Scripture. B. Sober Men of this Perfwafion can ne- ver fancy any fuch thing of theinfeJves. A. You fay right, and therefore will ne- ver believe, that any Man among them e- ver fancy*d fo, or that this is a Confequenre of their Principle. So it is in vain to dif- courfe to then]. B, 1 wonder that never that known Say- ing of the J^ews occurred to them, Our Fa- thers eat Manna^ dec, Mofes wrought Mi- racles^ birt what cloeH thou work / Seeing they \>retend to as great a Light as the Apoflles 5 and feeing they wrought Mi- racles to confirm their Pretences : I fay, I wonder they do not think it needful to prove their Pretenfions, as the Auofties did. A. Perfuade them Impartially to confi- der and examine the Ground of their O- pinions, and follow fo inferior a Light as that of their Reafon, the Work i? done. A a 2 B. Ac- 556 i4/2 Essay Part II. \^l: B. According to this I fee the Fate of Mrs. Anthionette y ihe catinot furely ftand .the Tell. r .^> J, Many things as I faid, difcover her, ^but Principally two that flie alferts. She ^js fo extraordinary Proud or Fancifiil, ^.that fhe is not content to affirm, that ihe is more Infpired than the Apoflles 5 that file was the only Chriftian in the Earth, That Shejhould fiake the Earthy &c. That having askd of God what Sentiments thofe Men, will have^ whom he will referve fir *\i-u' ".a. ht^rifelf'^ it was anfweredher. *, Jmh as yours, one could not only afiirin fuch things as theieof herfelf, Xwhich is not furely like the Language \bf Jthe Apoftles, > they delighting more in enlarging .on their own ^ WeakneiTes and Infirmities, than their Virtues] but at an- other Place, fhe is fo big in her own 0- pinion, that fhe applies, to, and conceives th;it Text of Scripture, ftilfiird in her fcjf. The Seed of the Woman Jh all hruife thcf ^erpmfr Head '^ fhe reckoned that Seed Lik4.iett.4; ^^ ^^^ Woman to be meant '.' of her felf and Dodrine. , B, Oatragious Confidence, nay it feem'd to me, when I was moft infatuated with her, that in many of her Letters, a ftrange peevilhnefs apppear'd, that I could not tell what to make of it. A I Part 11. 0/2 Inspiration. 357 J, I think this, if nothing elfe, would betray her 5 for this one Notion in the Gon- fequence, would overthrow the Dodrine of the New Teftament. 'Tis in efifedto ftile her felf the Saviour of the World. For if fhe be that Seed that fhould defpoil the Devil of his Kingdom and Empire over Mankind, I pray what would become of our Saviour? B. Good Sir difmifs her, I defire to hear no more of her ! w :s^^ >! There are other things in her Wri- tings almofl as incongruous to Revelation, as that Angels Generate in the World to come, but after a Spiritual manner. B. I have enough of her Spirituality, making her felf the feed of the Woman, is fufficient ^ if ihe had all other Advan- tages, if fhe fpake with the Tongues of Men and Angels 5 nay, were Ihe an An- gel her felf, to fink her into perfed Con- tempt and Abhorrency ^ who I perceive this Woman's Infinuations would at length unhinge a Man from that Name and that Tnaft, upon which wholly our Salvation depends. Without any Miracles, or any fort of Proof, to aflume to her felf fuch a Charader and Stile, what Luciferan Pride! It ftartles me to think of her, and my danger in holding her Infpired. A. She 558 An Essay Part It |. A* She be fure, [if the Religion be true contain'd in the New Teftament] wiJl never promote the Caiife of God. She will fill Men with Wild and Mad Conceits, but never poflefs them with true Religion. And it is inftead of the Devil's Intereft to Oppofe her, his great Inte- reft to Incourage and Abett her in fuch Dodrines ^ and afluredly a Thoufand fuch Prophetefles would not in the leaft Pre- judice him and his Kingdom : And my Friend , take this one Rule along with you, and you are fafe^ ftick to Reafon and Revelation, and believe no Do^hines laor pretences to Infpiration, any farther than they agree to thefe. You have the iitmoft fecurity herein, for if any Man be Infpired, his Infpiration muft dired him to fpeak confonantly to thefe 5 and if he pretends to foar beyond the Compafs of thefe, out of the fight of Reafon and Scri- pture, let him go. B. Sir, I thank you, that mall be my guide, and I pray God to dired me, to think agreeably to found Reafon and Scri- pture I will not fail to Communi- cate thefe Notions of yours to my Neigh- bours, feme of whom, I am fure, want them much, Alt Partll. on Inspiration. 559 A, It is much if you are not Traduc'd and Mifrepreleiited 5 but that matters not. Farewel. FINIS. ERRATA. PAG. 13. line 13. read fignlfies. p. 63. 1. zj. r. conciufions ; p. 70. 1. 14. r. howfuch, (^e. p. 80. 1. ^6. r, minds ; p. 79. 1. 31. r. ?/?«» ; p. 81. 1. z8. r. whether , p. 99. 1. 1. v. here to',p. loi. 1. 10. r.clearlyj ib. 1. 14; r. ro i p. 1 14. 1. ZJ. r, and tendermfs this in men \ p. igO. 1. 31. r. f/;^ j p. 132. 1. 12. r. Saviour^ ib. 1. I y, 16. r. /& have been needful to undeceive thetn'f p. 134. 1. 31. r. whither ; p. I 37. 1. iz.r, not ', p. 148. 1. 16. r. them J p. i^$A. r6. r. iWo j p. 188. 1. 15:. r. and\ p. I99. 1. XI. r. 4 ; p. 111. 1. i5.r. :/ wW tpe ; p. 2x4. 1. If. T, either i p. iXJ. 1. 3. x.fardle', p. 165". I. 11. r. foo i p. ^66, 1. ii • r. ^rff i p. 279, 1. 7. r. >