God, and the Salvation of the World. Vol. II.
They liv'd Confeffors, and died Mar-
tyrs. Nor did this happen to them
contrary to their Projects, or because
they had taken wrong Measures; no,
it was what Chrift foretold them, and
they expected. Thus they liv'd, and
thus they died; because they heartily
embrac'd that Faith which they en-
deavour'd to propagate amongst others,
and did unfeignedly rely upon those
great and precious Promises of the Gof-
pel which they publish'd ; and 'twas
their Business to convince the World
they did fo.

To all these Arguments I will add
one more, and then I fhall have done
with the Propofition.

4. If these which I have produc'd be not fufficient Proofs of the Divinity of a Revelation, I must confefs I cannot see how God can fo reveal himfelf to any Man, as that the World may be on good Grounds convinc'd he has done fo. I fee not by what Characters we shall ever be able to distinguish real from pretended Revelation. I fee not what Rules can ever be eftablish'd, by which we may try the Spirits, and discern a true Prophet from

ว

Vol. II. a falfe one.

How fhall we know that any one is sent to us from God? Are not Wisdom, Power and Goodness the great Attributes of God? If the Effects of these be confpicuous in the Dorine, Life, and Works of any one, must we not from thence infer, that he is fent of God? If he foretel things to come, which is an A&t of Divine Wisdom; if he work Miracles, which is an Act of Divine Power; if his Life and Doctrine confpire to advance the Honour of God and the Good of Man, what further proof can we demand, that fuch a one is fent of God, and is under the immediate Conduct and Influence of his Holy Spirit.

Let none here object, That there is no need of any new Revelation, fince God has plac'd in every Man the Light of Reason, which is fufficient to guide him: for though Reason were fufficient to guide us, 'tis notorious we often refufe to follow it, we often wilfully pervert and abuse it; and is it not highly neceffary in fuch cafes, that God fhould be able to inftruct and reprove the World by his Prophets and Meffengers; but alas, 'tis eafie for us to fee what Perfection and Power we are

to

to attribute to Reason, when abandon- Vol. II ed by God, from the Miferable deportment of Man under the Light and Grace of the Gospel.

If it be faid, That God may, if he thinks fit, reveal himself to every particular Man in every Age: I must say, That if we will not admit such Proofs of Divine Revelation as are offer'd in Confirmation of the Gospel, 'twould be impoffible, for any thing I can fee, to distinguish the Heats of our Fancy, or a devilish Illufion and Enthusiasm from a Divine Revelation: Shall God reveal himself in a fenfible manner by an Angel from Heaven? We know that the Devil can transform himself into an Angel of Light, fhall he fpeak to us in the Dreams and Vifions of the Night? or fhall he communicate his Will by any inward Suggestion or Impreffion? How fhall we rationally affure our felves, that it is God that speaks. to us, if we can neither infer it from the Nature of the Thing revealed, nor from any Sign or Miracle or Prediction that God should vouchfafe us ? I know very well, that God may by an immediate Act of irresistible Power, produce in us what Opinions, Perfwafions.

or

Vol. II. or Inclinations he thinks fit; but then if he should perpetually act thus with all the Sons of Men, 'tis plain he would no longer treat us as Reasonable Creatures; nor would our Faith and Vertue be a reasonable and voluntary Service; nor fhould we be any longer in a State of Probation.

From all these Things now put together, 'tis evident, that there is no Proof wanting of the Infpiration of those who pen'd the Scriptures, which we our felves can defire: That Infidelity is inexcufable, because we cannot be guilty of it, without refifting the Holy Ghoft: That if we hear not Mofes and the Prophets, Chrift and his Apoftles, neither fhould we be perfwaded, though one was fent to us from the dead, Luke 16. 31.

Having thus dispatch'd the first Thing propofed, namely the Afferting the Doctrine contain'd in my Text, That the Scripture of the New Teftament, and confequently of the Old, is the Word of God; I will now proceed to the Second, namely, To make fome Practical Inferences from it.

1. If Scripture be the Word of God, then whatever is confonant to it, muft

be

be true; and whatever is repugnant to Vol. II.
it, must be false and impious. This is
the Foundation on which we must
stand faft, unless we will be carried
about by every Wind of Doctrine.
To the Law and to the Teftimony, if they
Speak not according to this, 'tis because
there is no light in them, Ifa. 8. 20.
This is the Great Rule by which all
Spirits and Doctrines must be try'd,
all Controverfies decided, all Doubts
and Scruples refolved, which concern
our Eternal Intereft. And whilst both
Romanifts and Quakers must grant these
Scriptures a true Rule, as they must if
they grant them the Word of God, I
will not trouble my felf to contend
with them, whether they be a com-
pleat one; for if the private Spirit of
the one, or the Tradition of the other,
advance any Doctrine or Practice con-
formable to Scripture, I embrace it
if contrary to Scripture, I reje& it.
And I do not remember that we
charge, either the one or the other,
with any Errour which we do not un-
dertake to prove fuch from Scripture.
And as I inferr'd from the Scriptures
being the Word of God, that what is
Confonant to it is true, and what is
Repugnant to it is falfe; fo I think I
C.

might

.