The certainty of divine revelation A sermon preached at St. Martins in the Fields, Feb. 4. 1694/5. Being the second of the lecture for the ensuing year, founded by the honourable Robert Boyle, Esquire. By John Williams, D.D. chaplain in ordinary to His Majesty.
HEB. I. 1, 2. God who at sundry times, and in divers manners spake in time past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son.
HEBREW. I. 1, 2. God who At sundry times, and in diverse manners spoke in time passed unto the Father's by the prophets, hath in these last days spoken unto us by his Son.
'tis by way of Declaration, and taken for granted, God who at sundry times, and in divers manners spake, &c. III. The Order observed in delivering this Revelation;
it's by Way of Declaration, and taken for granted, God who At sundry times, and in diverse manners spoke, etc. III. The Order observed in delivering this Revelation;
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and in several Periods and Manifestations; and NONLATINALPHABET, by Illapses, Visions, &c. IV. The Perfection and Conclusion of all, 'tis in the last days by his Son;
and in several Periods and Manifestations; and, by Illapses, Visions, etc. IV. The Perfection and Conclusion of all, it's in the last days by his Son;
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the Heir of all things, &c. Under the first I have shewed, 1. What we mean by Revelation, in contradistinction to Natural Light. 2. The Possibility of it.
the Heir of all things, etc. Under the First I have showed, 1. What we mean by Revelation, in contradistinction to Natural Light. 2. The Possibility of it.
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3. The Expedience, Usefulness, and Necessity of it. It is the Second I am to proceed to, viz. The Certainty. Under which I shall shew, I. That God has reveal'd himself;
3. The Expedience, Usefulness, and Necessity of it. It is the Second I am to proceed to, viz. The Certainty. Under which I shall show, I. That God has revealed himself;
or that there has been such Revelation. II. The Difference between Pretended and Real Revelation. III. That the Scriptures of the Old and New Testament contain such a Revelation, and have upon them all the Characters necessary and belonging to such Revelation. I.
or that there has been such Revelation. II The Difference between Pretended and Real Revelation. III. That the Scriptures of the Old and New Testament contain such a Revelation, and have upon them all the Characters necessary and belonging to such Revelation. I.
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When Man was created in such a state as made Revelation a necessary Help to his Reason, God immediately afforded him such an extraordinary Manifestation of himself:
When Man was created in such a state as made Revelation a necessary Help to his Reason, God immediately afforded him such an extraordinary Manifestation of himself:
For to him that hath, and improves what he hath, shall be given; but to him that hath not, and takes no care to preserve and improve it, may justly be denied what was otherwise fit and necessary for him to have.
For to him that hath, and improves what he hath, shall be given; but to him that hath not, and Takes no care to preserve and improve it, may justly be denied what was otherwise fit and necessary for him to have.
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but considering the miserable Circumstances Mankind were in after the Fall, more especially through want of a Revelation, we may reasonably conclude, That the Goodness of God would no less incline him to give it,
but considering the miserable circumstances Mankind were in After the Fallen, more especially through want of a Revelation, we may reasonably conclude, That the goodness of God would no less incline him to give it,
and whatever Good is therein intended, how beneficial soever they may be in the Event, yet afford no Satisfaction to us, till they are opened and revealed:
and whatever Good is therein intended, how beneficial soever they may be in the Event, yet afford no Satisfaction to us, till they Are opened and revealed:
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and in due season to be fully executed, yet what would They have been the better, if for 4000 Years together that Decree had lay hid in the Bosom of the Father,
and in due season to be Fully executed, yet what would They have been the better, if for 4000 years together that decree had lay hid in the Bosom of the Father,
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and the Decree had never been a Promise, and that Promise had never before that time been reveal'd unto them? So that had we no such Promise upon record,
and the decree had never been a Promise, and that Promise had never before that time been revealed unto them? So that had we no such Promise upon record,
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And this will farther be confirmed, if we consider what has been before proved in the former Discourse, That all men have had a Sense of the Want of a Revelation;
And this will farther be confirmed, if we Consider what has been before proved in the former Discourse, That all men have had a Sense of the Want of a Revelation;
which being a desire becoming Human Nature, useful and fit to be cherish'd, it is not to be conceiv'd, that where there is provision made to answer all sensible and natural Appetites throughout the Creation, that this no less importunate,
which being a desire becoming Human Nature, useful and fit to be cherished, it is not to be conceived, that where there is provision made to answer all sensible and natural Appetites throughout the Creation, that this no less importunate,
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and has allowed him a World of Wonders to employ that Faculty in the Contemplation of, hath also provided for that Noble Desire of knowing what the Will of his Maker is,
and has allowed him a World of Wonders to employ that Faculty in the Contemplation of, hath also provided for that Noble Desire of knowing what the Will of his Maker is,
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Indeed without this, 'tis with him as with one that is born Blind, that whatever other Evidence he may have of the Being of a God, wants one of the most convincing of all, which is, The Wonders of an Almighty Power and Incomprehensible Wisdom, conspicuous in the Frame of Nature,
Indeed without this, it's with him as with one that is born Blind, that whatever other Evidence he may have of thee Being of a God, Wants one of the most convincing of all, which is, The Wonders of an Almighty Power and Incomprehensible Wisdom, conspicuous in the Frame of Nature,
For the same reason we have to believe God to be good, the like reason we have to believe that he did after that manner make himself known in those early times from the first to Mankind.
For the same reason we have to believe God to be good, the like reason we have to believe that he did After that manner make himself known in those early times from the First to Mankind.
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and it afterwards be damnified, or corrupted, or in fine, utterly lost, through the Negligence or Perverseness of men themselves, the Fault of the Miscarriage wholly rests upon them.
and it afterwards be damnified, or corrupted, or in fine, utterly lost, through the Negligence or Perverseness of men themselves, the Fault of the Miscarriage wholly rests upon them.
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and when once the Extraordinary Case becomes Ordinary, God leaves it to its proper and natural Course, to Second Causes, to Human Prudence, Care, and Inspection.
and when once the Extraordinary Case becomes Ordinary, God leaves it to its proper and natural Course, to Second Causes, to Human Prudence, Care, and Inspection.
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Thus it is with Reason, the Noblest Principle of Human Nature, which if not attended and nurtur'd, may degenerate into Stupidity, and a kind of Brutality.
Thus it is with Reason, the Noblest Principle of Human Nature, which if not attended and nurtured, may degenerate into Stupidity, and a kind of Brutality.
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As it happen'd to some Nations in the Southern Parts of Africa, West-Tartary, and West-Indies, that notwithstanding the Characters of an Almighty Being legibly stamped upon the Face of the whole and every part of the Creation, have so far degenerated, that it has been questioned,
As it happened to Some nations in the Southern Parts of Africa, West-Tartary, and West-Indies, that notwithstanding the Characters of an Almighty Being legibly stamped upon the Face of the Whole and every part of the Creation, have so Far degenerated, that it has been questioned,
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and who were to take care that it might be preserv'd inviolable: Three of which alone fill'd up the first Period of 1656 Years, from the Creation to the Flood;
and who were to take care that it might be preserved inviolable: Three of which alone filled up the First Period of 1656 years, from the Creation to the Flood;
viz. Adam, Methuselah, and Noah: So that Methuselah lived 243 Years with Adam, (for so old was he when Adam died;) and Noah lived 600 Years with Methuselah (for so old was Noah when Methuselah died,
viz. Adam, Methuselah, and Noah: So that Methuselah lived 243 years with Adam, (for so old was he when Adam died;) and Noah lived 600 years with Methuselah (for so old was Noah when Methuselah died,
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and the Flood came.) And four again of the Fathers after the Flood (tho the Extent of their Lives was shortned) fell in with the 856 Years from the Flood to the giving of the Law by Moses at Sinai: So that Abraham is well supposed to have lived 150 Years with Shem, Jacob about 20 with Abraham, Levi 60 Years with Jacob, and Amram the Father of Moses lived in the Time of his Grandfather Levi.
and the Flood Come.) And four again of the Father's After the Flood (though the Extent of their Lives was shortened) fell in with the 856 years from the Flood to the giving of the Law by Moses At Sinai: So that Abraham is well supposed to have lived 150 years with Shem, Jacob about 20 with Abraham, Levi 60 years with Jacob, and Amram the Father of Moses lived in the Time of his Grandfather Levi.
And especially, when the Things revealed, and after this manner to be delivered from Age to Age, were of Importance sufficient to oblige both Teacher and Scholar;
And especially, when the Things revealed, and After this manner to be Delivered from Age to Age, were of Importance sufficient to oblige both Teacher and Scholar;
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or vilely corrupted, the Miscarriage was (as I have said) wholly chargeable upon such as by their Negligence or Wickedness made Mankind to sin, in not delivering,
or vilely corrupted, the Miscarriage was (as I have said) wholly chargeable upon such as by their Negligence or Wickedness made Mankind to since, in not delivering,
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The Case is indeed very lamentable, but what is not to be helped, without Almighty God alters the Nature of things, turns them out of their proper and ordinary Course,
The Case is indeed very lamentable, but what is not to be helped, without Almighty God alters the Nature of things, turns them out of their proper and ordinary Course,
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and when by the Sloth and Stupidity of men it brought forth nothing but Thorns and Thistles, should miraculously make every Tree that is pleasant to the sight, and good for food, and whatever was beneficial and necessary, to grow out of the Ground,
and when by the Sloth and Stupidity of men it brought forth nothing but Thorns and Thistles, should miraculously make every Tree that is pleasant to the sighed, and good for food, and whatever was beneficial and necessary, to grow out of the Ground,
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Having thus far considered the Case of those that had not, or have no Revelation, I shall return to the Main Point, which is, To shew that there has been such a Revelation.
Having thus Far considered the Case of those that had not, or have no Revelation, I shall return to the Main Point, which is, To show that there has been such a Revelation.
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IId. Sort of Proof, which I call Natural, as it belongs to things Natural, and is opposed to what is of mere Institution, (which I conceive to be equivalent to Revelation):
IId. Sort of Proof, which I call Natural, as it belongs to things Natural, and is opposed to what is of mere Institution, (which I conceive to be equivalent to Revelation):
1. Speech: For which there is in Man a Natural Capacity, and Organs admirably contrived and disposed (as we see by experience.) But now there is a vast difference in that case betwixt Us and other Creatures;
1. Speech: For which there is in Man a Natural Capacity, and Organs admirably contrived and disposed (as we see by experience.) But now there is a vast difference in that case betwixt Us and other Creatures;
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as the Experiment of Psammeticus King of Egypt shews , (if true) of shutting up Two Children in separate Caves, where they never heard one Articulate Word, and so could use none.
as the Experiment of Psammetichus King of Egypt shows, (if true) of shutting up Two Children in separate Caves, where they never herd one Articulate Word, and so could use none.
and what a Dejection must there be in each of them, when all other Creatures had their Notes for understanding each other, according to the Species they were of,
and what a Dejection must there be in each of them, when all other Creatures had their Notes for understanding each other, according to the Species they were of,
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or how can we think he would begin his Conversation by an attempt that way? For 'tis highly probable, that they would first have began with dumb signs,
or how can we think he would begin his Conversation by an attempt that Way? For it's highly probable, that they would First have began with dumb Signs,
and of a Language as different as Chinese and English, should meet together, and be constrained by Circumstances, being without other Society, to converse with each other;
and of a Language as different as Chinese and English, should meet together, and be constrained by circumstances, being without other Society, to converse with each other;
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to invent and agree upon it, and then to remember them, and then to use them? And then much more will the difficulties increase, were these Two in the case of Adam and Eve, and to beat out the Track which never any walked in before;
to invent and agree upon it, and then to Remember them, and then to use them? And then much more will the difficulties increase, were these Two in the case of Adam and Eve, and to beatrice out the Track which never any walked in before;
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and the Difficulty of it would have made each others Company a Burden rather than a Pleasure, till such time as they could come to a mutual understanding of one anothers minds and inclinations.
and the Difficulty of it would have made each Others Company a Burden rather than a Pleasure, till such time as they could come to a mutual understanding of one another's minds and inclinations.
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and Natural Impressions, because they are conceiv'd not to be acquired by any Human Means, such as Education and Instruction, Observation and Experience;
and Natural Impressions, Because they Are conceived not to be acquired by any Human Means, such as Education and Instruction, Observation and Experience;
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and that there is an essential difference between Good and Evil, so that Good cannot by any art or endeavour be made or esteemed to be Evil, nor Evil Good:
and that there is an essential difference between Good and Evil, so that Good cannot by any art or endeavour be made or esteemed to be Evil, nor Evil Good:
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And accordingly as we have a Notion, so a Sense of those things, antecedent to all Reasoning and Instruction, which we call Conscience, excusing or else accusing, according to the nature of the things, whether good or evil.
And accordingly as we have a Notion, so a Sense of those things, antecedent to all Reasoning and Instruction, which we call Conscience, excusing or Else accusing, according to the nature of the things, whither good or evil.
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So the Apostle, Rom. 2. 14. When the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves:
So the Apostle, Rom. 2. 14. When the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, Are a law unto themselves:
Which shew the work of the law written in their hearts, their conscience also bearing witness, &c. Which is exactly agreeable to the Phrase of the Wisest among them;
Which show the work of the law written in their hearts, their conscience also bearing witness, etc. Which is exactly agreeable to the Phrase of the Wisest among them;
But above all, Cicero (who best knew the sense of the Philosophers, and how to express it) doth speak fully to this point, both as to the Universality of these First Notions,
But above all, Cicero (who best knew the sense of the Philosophers, and how to express it) does speak Fully to this point, both as to the Universality of these First Notions,
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it was not by Institution, but Infusion. This, in another place, he saith all men have by a certain Anticipation, and calls them innate Cogitations; and will allow it to come from no less a Power than what is Divine.
it was not by Institution, but Infusion. This, in Another place, he Says all men have by a certain Anticipation, and calls them innate Cogitations; and will allow it to come from no less a Power than what is Divine.
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So that whatever Improvement these Notions and Impressions may receive from an after Instruction, yet they seem to be implanted in us by the same Power that made us reasonable Creatures, who no more could leave himself without Witness in our Minds,
So that whatever Improvement these Notions and Impressions may receive from an After Instruction, yet they seem to be implanted in us by the same Power that made us reasonable Creatures, who no more could leave himself without Witness in our Minds,
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and is therefore equivalent to it. III. There is a Traditionary Proof of Revelation, which is by Testimony, or by such Instances as are a part of the Revelation;
and is Therefore equivalent to it. III. There is a Traditionary Proof of Revelation, which is by Testimony, or by such Instances as Are a part of the Revelation;
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1. I observe, That the Want of a Revelation in any particular Nation or Age, is not an Argument sufficient to prove that there never was any Revelation.
1. I observe, That the Want of a Revelation in any particular nation or Age, is not an Argument sufficient to prove that there never was any Revelation.
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But if a former Generation be careless and slothful, or the Records not faithfully wrote or kept, the Matters of Fact in one Age are irrecoverably lost in the next, or turned into Fables.
But if a former Generation be careless and slothful, or the Records not faithfully wrote or kept, the Matters of Fact in one Age Are irrecoverably lost in the next, or turned into Fables.
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Of which the Earliest Times are too manifest an Instance; and for which reason Varro did not divide them amiss, into NONLATINALPHABET & NONLATINALPHABET, obscure or unknown,
Of which the Earliest Times Are too manifest an Instance; and for which reason Varro did not divide them amiss, into &, Obscure or unknown,
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So though there be no Revelation, or no Memorials of such a Revelation, in some particular Nations or Ages, it will not necessarily follow that there never was any such Revelation made to the World.
So though there be no Revelation, or no Memorials of such a Revelation, in Some particular nations or Ages, it will not necessarily follow that there never was any such Revelation made to the World.
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but only that there were Inspired Persons to whom God did (as occasion served) reveal himself in sundry times and divers manners, such as Adam, Enoch, Noah, &c. 3. Where there has been or is no Revelation, or pretence to it (if any such Age or People ever were) yet there are or have been in those Ages or Nations, certain Footsteps of such a Revelation;
but only that there were Inspired Persons to whom God did (as occasion served) reveal himself in sundry times and diverse manners, such as Adam, Enoch, Noah, etc. 3. Where there has been or is no Revelation, or pretence to it (if any such Age or People ever were) yet there Are or have been in those Ages or nations, certain Footsteps of such a Revelation;
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and which whereever they are found, are as evident Marks of such a Revelation, as Pillars or Crosses found in a Countrey at present uninhabited, are, that there have been some persons that have been there before, and have erected those Monuments.
and which wherever they Are found, Are as evident Marks of such a Revelation, as Pillars or Crosses found in a Country At present uninhabited, Are, that there have been Some Persons that have been there before, and have erected those Monuments.
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as the Colchi from the Egyptians; or there have been Commerces and Confederacies, Wars and Conquests, 'tis no wonder they intermingle in several Rites and Observances.
as the Colchi from the egyptians; or there have been Commerces and Confederacies, Wars and Conquests, it's no wonder they intermingle in several Rites and Observances.
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'tis no less a sign they descend from one and the same Original, than when the Waters of the Seven Branches of the River Nilus have one and the same Taste and Colour, without any Communication, that they do all descend from the Main Stream.
it's no less a Signen they descend from one and the same Original, than when the Waters of the Seven Branches of the River Nilus have one and the same Taste and Colour, without any Communication, that they do all descend from the Main Stream.
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In like manner, if we find, suppose, among the Seventy Nations (into which 'tis said Mankind was divided, upon the Confusion at Babel) several of the same Rites and Usages, generally speaking, concurring with those of what we call Revelation, we must conclude, That they were observed before that Dispersion,
In like manner, if we find, suppose, among the Seventy nations (into which it's said Mankind was divided, upon the Confusion At Babel) several of the same Rites and Usages, generally speaking, concurring with those of what we call Revelation, we must conclude, That they were observed before that Dispersion,
Among the Instances that I shall make use of for the Proof of a Revelation, I shall begin with those that relate to Divine Worship, such as Time, Sacrifices, &c.
Among the Instances that I shall make use of for the Proof of a Revelation, I shall begin with those that relate to Divine Worship, such as Time, Sacrifices, etc.
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If God had no sooner finished his Work, but he sanctified the Day following, 'tis evident that the Obligation to observe it must begin with the Institution:
If God had no sooner finished his Work, but he sanctified the Day following, it's evident that the Obligation to observe it must begin with the Institution:
and yet for the space of Two thousand Years together should leave that Day in common with the other Days of the Week, without any distinction? How improbable again, that it should be first instituted and made a Duty to the Jews only for a Reason that equally concerned all Mankind as well as them,
and yet for the Molle of Two thousand years together should leave that Day in Common with the other Days of the Week, without any distinction? How improbable again, that it should be First instituted and made a Duty to the jews only for a Reason that equally concerned all Mankind as well as them,
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because he rested; and for a reason existent from the first, as well as in the time when it was instituted at Sinai? 'Tis highly unreasonable to add one Prolepsis to another,
Because he rested; and for a reason existent from the First, as well as in the time when it was instituted At Sinai? It's highly unreasonable to add one Prolepsis to Another,
And consequently it must proceed from some Institution, and from a very early Institution, because of what I have observed from the fore-cited Authors, who are of great Antiquity, especially Homer and Linus: For Homer is supposed to have lived in or about the time of Saul, in the Year of the World 2940, and Linus in the time of the Judges, about the Year 2570. The consideration of which doth make it probable, that these Ancient Poets owed their Information to the general Tradition of the World, rather than to the Jews. Indeed Aristobulus the Jew, from whom Eusebius drew the abovesaid Testimonies, saith, these Poets had borrowed them from the Jewish Books.
And consequently it must proceed from Some Institution, and from a very early Institution, Because of what I have observed from the forecited Authors, who Are of great Antiquity, especially Homer and Linus: For Homer is supposed to have lived in or about the time of Saul, in the Year of the World 2940, and Linus in the time of the Judges, about the Year 2570. The consideration of which does make it probable, that these Ancient Poets owed their Information to the general Tradition of the World, rather than to the jews. Indeed Aristobulus the Jew, from whom Eusebius drew the abovesaid Testimonies, Says, these Poets had borrowed them from the Jewish Books.
But if it be consider'd how little the Jewish Books, the Scriptures, were known to the World before the Translation of them by the Seventy into Greek, which was about 300 Years before the Birth of our Saviour;
But if it be considered how little the Jewish Books, the Scriptures, were known to the World before the translation of them by the Seventy into Greek, which was about 300 years before the Birth of our Saviour;
or how little the Opinions of the Jews themselves before the Captivity were known abroad, it will hardly be conceived, that these things should be known so early,
or how little the Opinions of the jews themselves before the Captivity were known abroad, it will hardly be conceived, that these things should be known so early,
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and spoke of so positively by the Greek Poets, Homer and Linus, within so short a time after the Institution of the Sabbath at Sinai, as these two lived;
and spoke of so positively by the Greek Poets, Homer and Linus, within so short a time After the Institution of the Sabbath At Sinai, as these two lived;
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for Linus must have lived within less than half an hundred Years after the time of Moses; and Homer in less than 400. Where if we take the lowest term, that of Homer, the Jews were hardly in a setled State,
for Linus must have lived within less than half an hundred years After the time of Moses; and Homer in less than 400. Where if we take the lowest term, that of Homer, the jews were hardly in a settled State,
and no more in a Condition, than they were disposed in their Temper, or permitted by their Religion, to inform other Nations in the Articles or Mysteries of their Religion.
and no more in a Condition, than they were disposed in their Temper, or permitted by their Religion, to inform other nations in the Articles or Mysteres of their Religion.
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And if this was the Opinion of those early Times, conformable to the History of Scripture, we have sufficient reason to offer this as an Instance of a Revelation.
And if this was the Opinion of those early Times, conformable to the History of Scripture, we have sufficient reason to offer this as an Instance of a Revelation.
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of which no tolerable Account is to be given, unless it be allowed to have been in use before the Dispersion at Babel, and that it was of Divine Institution.
of which no tolerable Account is to be given, unless it be allowed to have been in use before the Dispersion At Babel, and that it was of Divine Institution.
Now the question is, Whence this should arise, and what gave it this universal Acceptance and Authority? whether the Invention of some Eminent Persons, suppose, in those early Times? or whether it was by Revelation from God,
Now the question is, Whence this should arise, and what gave it this universal Acceptance and authority? whither the Invention of Some Eminent Persons, suppose, in those early Times? or whither it was by Revelation from God,
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It might become a sanguinary sort of Daemons, or false Gods, and wicked Spirits, to be pleased with the Fumes and Reakings of the Bleeding Sacrifice, as the Heathens generally thought:
It might become a sanguinary sort of Daemons, or false God's, and wicked Spirits, to be pleased with the Fumes and Reakings of the Bleeding Sacrifice, as the heathens generally Thought:
and might presume another sort of Sacrifice would be more acceptable to him than this, and acceptable without it, viz. a Sacrifice of Praise and Prayer, of a pure Mind,
and might presume Another sort of Sacrifice would be more acceptable to him than this, and acceptable without it, viz. a Sacrifice of Praise and Prayer, of a pure Mind,
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and their Preservation? Who of all Mankind is fo stupidly credulous, so foolish, that can think the Gods delighted with such a present of Bows, Gall,
and their Preservation? Who of all Mankind is foe stupidly credulous, so foolish, that can think the God's delighted with such a present of Bows, Gall,
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But if we descend to Expiatory Sacrifices, who could think that the Blood of Bulls and of Goats could take away sin, and that God would accept of that as a fit Compensation for their Crimes;
But if we descend to Expiatory Sacrifices, who could think that the Blood of Bulls and of Goats could take away since, and that God would accept of that as a fit Compensation for their Crimes;
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But why should we think so meanly of those Antediluvian Patriarchs, of Adam and Abel, Enoch and Noah, &c. the first Inventors or Encouragers of this way of Worship? At this rate happier far were the Inventions of Adah, Jubal, and Tubal-Cain, that taught others how to order Cattel, to handle the Harp and the Organ, to work in Brass and Iron;
But why should we think so meanly of those Antediluvian Patriarchs, of Adam and Abel, Enoch and Noah, etc. the First Inventors or Encouragers of this Way of Worship? At this rate Happier Far were the Inventions of Adah, Jubal, and Tubal-Cain, that taught Others how to order Cattle, to handle the Harp and the Organ, to work in Brass and Iron;
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and so it cannot be thought that Men (how low soever their Understandings were) would think the Blood of Beasts a decent Present to their Creator, which indeed would not be so to their Superiors here.
and so it cannot be Thought that Men (how low soever their Understandings were) would think the Blood of Beasts a decent Present to their Creator, which indeed would not be so to their Superiors Here.
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And therefore it cannot in reason be supposed that ever they should think the offering the Blood, and burning the Flesh of a Beast, to be a fit expression of their Gratitude to Almighty God,
And Therefore it cannot in reason be supposed that ever they should think the offering the Blood, and burning the Flesh of a Beast, to be a fit expression of their Gratitude to Almighty God,
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And therefore 'tis observable, That as Almighty God for the Comfort of Adam, and preventing his Despair, (as has been before shewed) did immediately after his Expostulation with him,
And Therefore it's observable, That as Almighty God for the Comfort of Adam, and preventing his Despair, (as has been before showed) did immediately After his Expostulation with him,
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so in consequence of this, and to shew their Faith in that Promise, we read in the next Chapter, of their Sacrifices and Offerings which they brought unto the Lord,
so in consequence of this, and to show their Faith in that Promise, we read in the next Chapter, of their Sacrifices and Offerings which they brought unto the Lord,
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We have a reason again how and why it came to be framed into the Law of Moses; and why those Sacrifices and the Rites belonging to them, were made a principal part of it,
We have a reason again how and why it Come to be framed into the Law of Moses; and why those Sacrifices and the Rites belonging to them, were made a principal part of it,
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By this means again we come to understand the special Providence of God, that this was so much preserved and so universally dispersed and received among mankind.
By this means again we come to understand the special Providence of God, that this was so much preserved and so universally dispersed and received among mankind.
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as he preserved it, so being thus preserved, it became an excellent introduction, and prepared Mankind for the belief and reception of our Redemption by Christ.
as he preserved it, so being thus preserved, it became an excellent introduction, and prepared Mankind for the belief and reception of our Redemption by christ.
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But because it may be thought these Instances may be liable to exception, forasmuch as they are sometimes disputed among those themselves that do contend for a Revelation, I shall proceed to
But Because it may be Thought these Instances may be liable to exception, forasmuch as they Are sometime disputed among those themselves that do contend for a Revelation, I shall proceed to
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IV. Sort of evidence, which is Supernatural, and that is either it self a Revelation, or the Proof of it; of the former is Prophecy; of the latter, Miracles.
IV. Sort of evidence, which is Supernatural, and that is either it self a Revelation, or the Proof of it; of the former is Prophecy; of the latter, Miracles.
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so to Infinite Knowledge, to which one day is as a thousand years, and a thousand years as one day, all things, the remotest as well as nearest, are alike present;
so to Infinite Knowledge, to which one day is as a thousand Years, and a thousand Years as one day, all things, the Remotest as well as nearest, Are alike present;
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so none can foretell them but such as he is pleased to reveal them to ▪ From whence it was that Plato somewhere calls Prophecy, NONLATINALPHABET, a Communication or Fellowship with God.
so none can foretell them but such as he is pleased to reveal them to ▪ From whence it was that Plato somewhere calls Prophecy,, a Communication or Fellowship with God.
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the 160. Years from Isaiah 's naming of Cyrus, to his Decree for building Jerusalem, Isa. 44. 28. Or the 350. Years from the Prophet's naming Josiah, to the time he defiled those Idolatrous Places, 1 Kings 13. 2. 2 Kings 23. 16. Or the 490. Years in Daniel 's Weeks, from his time to the Death of Messiah Dan. 9. 2. 4. What an infinite number of intercurrent Passages must there be before it be brought in its proper season to its accomplishment? And how amazing a sight would it be,
the 160. years from Isaiah is naming of Cyrus, to his decree for building Jerusalem, Isaiah 44. 28. Or the 350. years from the Prophet's naming Josiah, to the time he defiled those Idolatrous Places, 1 Kings 13. 2. 2 Kings 23. 16. Or the 490. years in daniel is Weeks, from his time to the Death of Messiah Dan. 9. 2. 4. What an infinite number of intercurrent Passages must there be before it be brought in its proper season to its accomplishment? And how amazing a sighed would it be,
as it began immediately upon the Fall, and passed along through the 61 Generations, for 4000 Years together, it would be like the dispersed Parts of a Human Body, to the Time and State of the Resurrection, that are carried safe and entire through all Transformations;
as it began immediately upon the Fallen, and passed along through the 61 Generations, for 4000 years together, it would be like the dispersed Parts of a Human Body, to the Time and State of the Resurrection, that Are carried safe and entire through all Transformations;
and at last when the Sea and the Grave are called upon to give up their dead, all the Atoms and Particles are recalled from their several Vehicles or Tribes they were joined to,
and At last when the Sea and the Grave Are called upon to give up their dead, all the Atoms and Particles Are Recalled from their several Vehicles or Tribes they were joined to,
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I acknowledge that these were full of Imposture, and were despised for it by the Wiser part of the Heathens, such as Tully, (Lib. 1, 2. de Divinat.) and detected,
I acknowledge that these were full of Imposture, and were despised for it by the Wiser part of the heathens, such as Tully, (Lib. 1, 2. de Divinat.) and detected,
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but to shew what the World thought of Prophecy, and that even those Philosophers who diverted themselves with the Mistakes and Impostures of their own Oracles, never questioned whether ever there were any true Prophecy;
but to show what the World Thought of Prophecy, and that even those Philosophers who diverted themselves with the Mistakes and Impostors of their own Oracles, never questioned whither ever there were any true Prophecy;
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And if this Point has been hereby made out and proved, we then find that God has at sundry times and in divers maners, revealed himself to mankind by the Prophets and inspired Persons, from the beginning through the Ante-diluvian and Post-diluvian Times, till the Promulgation of a Written Law by Moses.
And if this Point has been hereby made out and proved, we then find that God has At sundry times and in diverse manners, revealed himself to mankind by the prophets and inspired Persons, from the beginning through the Antediluvian and Postdiluvian Times, till the Promulgation of a Written Law by Moses.
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2. There are such Arguments as are taken from the Consideration of God's Nature; and there cannot be a stronger, than what is fetch'd from the nature of things.
2. There Are such Arguments as Are taken from the Consideration of God's Nature; and there cannot be a Stronger, than what is fetched from the nature of things.
5. There are others that are the Matter of Revelation, and they are Prophecies, especially such as are carried along in a continued Train, and mutually confirm each other.
5. There Are Others that Are the Matter of Revelation, and they Are Prophecies, especially such as Are carried along in a continued Train, and mutually confirm each other.
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