The divine authority of the scriptures a sermon preached at St. Martins in the Fields, Sept. 2. 1695 : being the sixth of the lecture for the said year, founded by the honourable Robert Boyle, Esquire / by John Williams ...
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, &c.
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, etc.
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such as St. Luke speaks of, that out of a good and pious intent, took in hand to set forth in order a declaration of those things which were most surely believed.
such as Saint Lycia speaks of, that out of a good and pious intent, took in hand to Set forth in order a declaration of those things which were most surely believed.
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yet where the Salvation of Mankind is concerned, there is somewhat farther necessary, and that is, that the Persons that write should be assisted and guided by the Holy Spirit of God,
yet where the Salvation of Mankind is concerned, there is somewhat farther necessary, and that is, that the Persons that write should be assisted and guided by the Holy Spirit of God,
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1. That the proper course for proving the Divine Authority of the Scripture, is to begin with the Matter, abstracted from the Books, (as I have already done) and then to proceed from thence to the Books.
1. That the proper course for proving the Divine authority of the Scripture, is to begin with the Matter, abstracted from the Books, (as I have already done) and then to proceed from thence to the Books.
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3. From hence it follows, That not to believe the Scripture to have been of Divine Inspiration, is in effect to reject and deny the Revelation therein contained:
3. From hence it follows, That not to believe the Scripture to have been of Divine Inspiration, is in Effect to reject and deny the Revelation therein contained:
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for when the circumstances were other than they are now, or have been for Sixteen hundred Years and upwards, there was then no such absolute need of a written Word:
for when the Circumstances were other than they Are now, or have been for Sixteen hundred years and upward, there was then no such absolute need of a written Word:
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But when things fell into an ordinary course, and that fallible Persons (as all afterwards were) might mistake in their reports of Doctrine, &c. and the weak memories of others not retain what they had been taught,
But when things fell into an ordinary course, and that fallible Persons (as all afterwards were) might mistake in their reports of Doctrine, etc. and the weak memories of Others not retain what they had been taught,
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and that the insincere would wrest what was taught to serve their perverse designs; the case being thus alter'd from extraordinary to ordinary, so was the means of conveyance.
and that the insincere would wrest what was taught to serve their perverse designs; the case being thus altered from extraordinary to ordinary, so was the means of conveyance.
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And God, that committed the Divine Oracles to be taught by Persons whom he thought fit to inspire, employed the same Persons to commit that Revelation to writing for the future Preservation of it,
And God, that committed the Divine Oracles to be taught by Persons whom he Thought fit to inspire, employed the same Persons to commit that Revelation to writing for the future Preservation of it,
And then we should want the only certain means of conveyance, which is Writing, or should have been wholly left to the doubtful and uncertain hand of Tradition,
And then we should want the only certain means of conveyance, which is Writing, or should have been wholly left to the doubtful and uncertain hand of Tradition,
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if that be not the Authentick Record of it. But to come nearer the point. 2. I Answer, That there is as much proof for the Inspiration of the Scripture,
if that be not the Authentic Record of it. But to come nearer the point. 2. I Answer, That there is as much proof for the Inspiration of the Scripture,
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and which our Saviour distributes after their manner into the Three known parts, viz. The Law of Moses, the Prophets, and the Psalms: Which division comprehended in it all the several Books;
and which our Saviour distributes After their manner into the Three known parts, viz. The Law of Moses, the prophets, and the Psalms: Which division comprehended in it all the several Books;
when we proved the Matter revealed by them to have been of Divine Authority), at the same time we prove the Scriptures of the Old Testament to be of Divine Inspiration;
when we proved the Matter revealed by them to have been of Divine authority), At the same time we prove the Scriptures of the Old Testament to be of Divine Inspiration;
The like Testimony have we for the Divine Authority of St. Paul 's Epistles, by St. Peter, who gives them the same Title of Scripture with the Books that were of the Jewish Canon; Our beloved brother Paul, according to the wisdom given unto him, hath written unto you,
The like Testimony have we for the Divine authority of Saint Paul is Epistles, by Saint Peter, who gives them the same Title of Scripture with the Books that were of the Jewish Canon; Our Beloved brother Paul, according to the Wisdom given unto him, hath written unto you,
And therefore where this Proof of the Attestation given to some is wanting as to others, we must have recourse to other Arguments that will supply what is deficient.
And Therefore where this Proof of the Attestation given to Some is wanting as to Others, we must have recourse to other Arguments that will supply what is deficient.
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Thereby is meant, that whoever were the Authors, known or unknown, we have yet good and sufficient Evidence that the Penmen were Inspired both as to the Matter and Manner or Way of Writing. (But this belongs to another place.) Or that the Authors of those Books were the same that before taught by Inspiration.
Thereby is meant, that whoever were the Authors, known or unknown, we have yet good and sufficient Evidence that the Penmen were Inspired both as to the Matter and Manner or Way of Writing. (But this belongs to Another place.) Or that the Authors of those Books were the same that before taught by Inspiration.
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And that the Evangelists and Apostles, whom we have before proved to be Inspired, were the Authors of the Books of the New Testament, we have as good Assurance as the Jews had that the Pentateuch was written by Moses, or the Psalms by David; or that ever there were such Philosophers as Plato and Aristotle, or such Physicians as Hippocrates and Galen, or any Books writ by them.
And that the Evangelists and Apostles, whom we have before proved to be Inspired, were the Authors of the Books of the New Testament, we have as good Assurance as the jews had that the Pentateuch was written by Moses, or the Psalms by David; or that ever there were such Philosophers as Plato and Aristotle, or such Physicians as Hippocrates and Galen, or any Books writ by them.
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Nay, so much the stronger Evidence have we, as it has been the Duty (as they thought) and the Interest of so considerable a part of mankind as the Christians are, to preserve these Records safe and entire,
Nay, so much the Stronger Evidence have we, as it has been the Duty (as they Thought) and the Interest of so considerable a part of mankind as the Christians Are, to preserve these Records safe and entire,
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yet they were not so much doubted of as to their Authority, as the Authors, (such as the Epistle to the Hebrews, the second and third of St. John, and the Revelation); unless it were by the Alogi that Epiphanius writes of, who rejected the Works of St. John as not agreeable to their Opinion, That Christ was a mere Man.
yet they were not so much doubted of as to their authority, as the Authors, (such as the Epistle to the Hebrews, the second and third of Saint John, and the Revelation); unless it were by the Alogi that Epiphanius writes of, who rejected the Works of Saint John as not agreeable to their Opinion, That christ was a mere Man.
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But the Defect which those Holy Men found all their Discourses labour'd under as to their Conveyance by Tradition, through the infirmity of Human Nature,
But the Defect which those Holy Men found all their Discourses laboured under as to their Conveyance by Tradition, through the infirmity of Human Nature,
And if the Apostles had the Assistance of the Holy Ghost in all matters of moment when they Taught, it is reasonable to suppose (had we no other Evidence for it) that in the same Circumstances they had the same Assistance in what they Writ.
And if the Apostles had the Assistance of the Holy Ghost in all matters of moment when they Taught, it is reasonable to suppose (had we no other Evidence for it) that in the same circumstances they had the same Assistance in what they Writ.
So that we may conclude, That if they Taught and Preach'd by the special Assistance of the Holy Spirit, they were also under the Conduct of it when they Writ.
So that we may conclude, That if they Taught and Preached by the special Assistance of the Holy Spirit, they were also under the Conduct of it when they Writ.
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Therefore we generally find the Apostles, and St. Paul always, unless when he writes in conjunction with others, to begin their Epistles with a Declaration of their Commission and Authority by virtue of their Office, Paul an Apostle, &c. requiring the same regard and the like submission to what they Writ,
Therefore we generally find the Apostles, and Saint Paul always, unless when he writes in conjunction with Others, to begin their Epistles with a Declaration of their Commission and authority by virtue of their Office, Paul an Apostle, etc. requiring the same regard and the like submission to what they Writ,
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And as they thus magnified their Office, so they writ as from Christ himself, after this and the like form, Grace be to you, and peace from God our father,
And as they thus magnified their Office, so they writ as from christ himself, After this and the like from, Grace be to you, and peace from God our father,
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and the Lord Jesus Christ, Rom. 1. 7, &c. Nay, they insist upon their Inspiration, which they received when they writ, to gain it Authority with those they wrote to.
and the Lord jesus christ, Rom. 1. 7, etc. Nay, they insist upon their Inspiration, which they received when they writ, to gain it authority with those they wrote to.
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And that Apostle expresly saith, The things that I write unto you are the commandments of the Lord, 1 Cor. 14. 37. 2 Cor. 1. 13. So St. Peter, 1 Epist. 5. 12. I have written briefly, exhorting and testifying, that this is the true grace of God, wherein ye stand.
And that Apostle expressly Says, The things that I write unto you Are the Commandments of the Lord, 1 Cor. 14. 37. 2 Cor. 1. 13. So Saint Peter, 1 Epistle 5. 12. I have written briefly, exhorting and testifying, that this is the true grace of God, wherein you stand.
Now if they conceived themselves to be Inspired in Writing, who themselves were Inspired (as has been before proved) and did Write with the same Apostolical Authority as they Taught, it is certain that they were Inspir'd in Writing;
Now if they conceived themselves to be Inspired in Writing, who themselves were Inspired (as has been before proved) and did Write with the same Apostolical authority as they Taught, it is certain that they were Inspired in Writing;
And therefore if any would undertake to disprove the Divine Authority or Inspiration of the Holy Scriptures, they must first of all prove that those Writers were not inspired,
And Therefore if any would undertake to disprove the Divine authority or Inspiration of the Holy Scriptures, they must First of all prove that those Writers were not inspired,
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But if they were Inspired, and do withal declare that they Wrote those Books by Inspiration, we have as much reason to receive those Books as such upon their Affirmation,
But if they were Inspired, and do withal declare that they Wrote those Books by Inspiration, we have as much reason to receive those Books as such upon their Affirmation,
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and as Inspired, as the Great, the Noble, and Eloquent Isaiah: And under the Gospel, we find a Matthew and a John, as well as a Luke; a Peter as well as a Paul. For when the Workmanship proceeds not from the Hand, but the Intelligent Mind;
and as Inspired, as the Great, the Noble, and Eloquent Isaiah: And under the Gospel, we find a Matthew and a John, as well as a Lycia; a Peter as well as a Paul. For when the Workmanship proceeds not from the Hand, but the Intelligent Mind;
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and to meditate and give himself wholly to them, that his profiting might appear to all, 1 Tim. 4. 13, &c. But we find no such dependance on human means in what they wrote:
and to meditate and give himself wholly to them, that his profiting might appear to all, 1 Tim. 4. 13, etc. But we find no such dependence on human means in what they wrote:
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And as St. Peter was as much an Apostle, an Inspired Teacher, so he was as much a Divine Writer as St. Paul, and writes with the same Divine Power and Authority,
And as Saint Peter was as much an Apostle, an Inspired Teacher, so he was as much a Divine Writer as Saint Paul, and writes with the same Divine Power and authority,
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against St. Matthew and John, as against St. Luke; against St. Peter, as St. Paul. But now if those Writers had wrote after man (in St. Paul 's Phrase) and purely from themselves,
against Saint Matthew and John, as against Saint Lycia; against Saint Peter, as Saint Paul. But now if those Writers had wrote After man (in Saint Paul is Phrase) and purely from themselves,
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As it was naturally impossible that ever those Unlearned Persons should apply themselves to study at the Age of St. Peter, and write of the most sublime Arguments more to the satisfaction of Mankind than the profoundest Philosophers;
As it was naturally impossible that ever those Unlearned Persons should apply themselves to study At the Age of Saint Peter, and writ of the most sublime Arguments more to the satisfaction of Mankind than the profoundest Philosophers;
But when the Unlearned of them are as free from Error as the Learned, and as little liable to exception in what they writ, 'tis evident they writ from the same Spirit with,
But when the Unlearned of them Are as free from Error as the Learned, and as little liable to exception in what they writ, it's evident they writ from the same Spirit with,
but are rather Errors supposed and imaginary, than real; the Mistakes of the Reader or Transcriber, rather than of the Penmen; as I have already shewed. (Serm. IV.)
but Are rather Errors supposed and imaginary, than real; the Mistakes of the Reader or Transcriber, rather than of the Penmen; as I have already showed. (Sermon IV.)
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But when the Unlearned are as free from them as the Learned, 'tis an unquestionable sign that the Unlearned wrote from the same Spirit as the Learned,
But when the Unlearned Are as free from them as the Learned, it's an unquestionable Signen that the Unlearned wrote from the same Spirit as the Learned,
2. The Scriptures will appear to be worthy of such Authors as are Inspired, if we consider the way in which they are written, which though not with excellency of speech, or of wisdom, that is, human,
2. The Scriptures will appear to be worthy of such Authors as Are Inspired, if we Consider the Way in which they Are written, which though not with excellency of speech, or of Wisdom, that is, human,
He makes use of the Poetical Vein in David, the Oratory of an Isaiah, the Rusticity of an Amos, the Elegancy of a Luke, the Plainness of a Peter, the Profoundness of a Paul, to serve the common Design of instructing Mankind in the knowledge of God,
He makes use of the Poetical Vein in David, the Oratory of an Isaiah, the Rusticity of an Amos, the Elegancy of a Lycia, the Plainness of a Peter, the Profoundness of a Paul, to serve the Common Design of instructing Mankind in the knowledge of God,
and enough to entitle God to the Creation of all? And so it is in the Holy Scriptures, where there often seems wanting the Accomplishments of Human Eloquence, the enticing words of man's wisdom, and that Decorum and Artifice which the Books of Human Contrivance and Invention are embellished with:
and enough to entitle God to the Creation of all? And so it is in the Holy Scriptures, where there often seems wanting the Accomplishments of Human Eloquence, the enticing words of Man's Wisdom, and that Decorum and Artifice which the Books of Human Contrivance and Invention Are embellished with:
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But as the Apostle saith, when he declined the words which man's wisdom (whether of Philosophers or Orators) teacheth, it was that their Faith might stand not in the wisdom of men,
But as the Apostle Says, when he declined the words which Man's Wisdom (whither of Philosophers or Orators) Teaches, it was that their Faith might stand not in the Wisdom of men,
and experiment so much Virtue proceeding from it, that it will evidently appear, that the less there is of Man in the Composure, the more there is of God,
and experiment so much Virtue proceeding from it, that it will evidently appear, that the less there is of Man in the Composure, the more there is of God,
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And there will be therefore some Spots and Dark Places in them as there are in the Sun, not for want of Light and Elegance originally in them, no more than for want of Light in the Sun;
And there will be Therefore Some Spots and Dark Places in them as there Are in the Sun, not for want of Light and Elegance originally in them, no more than for want of Light in the Sun;
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But now though all the Parts of Scripture are not equally alike, but like the Inspired Writers themselves, of whom some were bred up in the Nurseries of Learning,
But now though all the Parts of Scripture Are not equally alike, but like the Inspired Writers themselves, of whom Some were bred up in the Nurseries of Learning,
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It was Amelius the Platonist, that at the same time as he call'd St. John a Barbarian (a Title which the Greeks and Romans bestow'd upon all but themselves) found in his Gospel the Wisdom of a Philosopher.
It was Amelius the Platonist, that At the same time as he called Saint John a Barbarian (a Title which the Greeks and Romans bestowed upon all but themselves) found in his Gospel the Wisdom of a Philosopher.
But above all, we may see the Footsteps of a Divine and Extraordinary Assistance in the admirable Discourses of our Saviour and the Apostles upon several occasions.
But above all, we may see the Footsteps of a Divine and Extraordinary Assistance in the admirable Discourses of our Saviour and the Apostles upon several occasions.
and a Resurrection to it, which is the subject of 1 Cor. 15. See it again in the close and sensible Argumentations of the Author to the Hebrews. See it also in the very Digressions which those Holy Pen-men sometimes, by breaking off from their Subject in hand for a while, do fall upon;
and a Resurrection to it, which is the Subject of 1 Cor. 15. See it again in the close and sensible Argumentations of the Author to the Hebrews. See it also in the very Digressions which those Holy Penmen sometime, by breaking off from their Subject in hand for a while, do fallen upon;
where we shall find that which is equivalent to what is ordinarily said by the Prophets in the Messages they ▪ delivered, Thus saith the Lord ▪ and what is as expresly said,
where we shall find that which is equivalent to what is ordinarily said by the prophets in the Messages they ▪ Delivered, Thus Says the Lord ▪ and what is as expressly said,
and even Inspire those Writers with such sublime Notions, such convincing Arguments, as it was of the Divine Commission to send the Prophets with Authority to publish the Divine Commands and Decrees.
and even Inspire those Writers with such sublime Notions, such convincing Arguments, as it was of the Divine Commission to send the prophets with authority to publish the Divine Commands and Decrees.
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And therefore it is a very frivolous Exception which a late Author makes against the Divine Authority of the Apostolical Writings, That they consist of long Deductions and Argumentations;
And Therefore it is a very frivolous Exception which a late Author makes against the Divine authority of the Apostolical Writings, That they consist of long Deductions and Argumentations;
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But how often do we find in the Prophets God arguing with the Jews about the Vanity of their Idolatry, from the Incomprehensible Perfections of his Nature, & c.
But how often do we find in the prophets God arguing with the jews about the Vanity of their Idolatry, from the Incomprehensible Perfections of his Nature, & c.
? How often using Arguments to convince them of their Immoralities and Impieties? How often exhorting them to Repentance and Reformation, from the most powerful Considerations? And therefore why are the Apostles less inspired for that reason than the Prophets? When God speaks to Men,
? How often using Arguments to convince them of their Immoralities and Impieties? How often exhorting them to Repentance and Reformation, from the most powerful Considerations? And Therefore why Are the Apostles less inspired for that reason than the prophets? When God speaks to Men,
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and therefore as he doth sometimes require absolute Obedience to his Commands, so at other times he condescends so far as to shew them the Equity and the Reasonableness of them, both equally becoming the Divine Majesty,
and Therefore as he does sometime require absolute obedience to his Commands, so At other times he condescends so Far as to show them the Equity and the Reasonableness of them, both equally becoming the Divine Majesty,
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and which are a glorious Instance of the Divine Wisdom conspicuous throughout the Holy Scripture; thereby adding both to the Excellency and the Usefulness of it;
and which Are a glorious Instance of the Divine Wisdom conspicuous throughout the Holy Scripture; thereby adding both to the Excellency and the Usefulness of it;
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Nor doth the Divinity of the Scriptures ever better appear, than when compared with the Follies of the Talmud, the Alchoran, or the Constitutions of the Heathen Lawgivers;
Nor does the Divinity of the Scriptures ever better appear, than when compared with the Follies of the Talmud, the Alcoran, or the Constitutions of the Heathen Lawgivers;
How we prove the Books that are now extant, and received by the Christian Church as Canonical, to be those very Books that were writ by Persons Inspired?
How we prove the Books that Are now extant, and received by the Christian Church as Canonical, to be those very Books that were writ by Persons Inspired?
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2. That these are the Books which were heretofore Penn'd by Inspired Persons, and received by the Universal Church as such, we have as much Evidence as we have or can have for any thing past or distant in time or place from us, and which we our selves have not seen:
2. That these Are the Books which were heretofore Penned by Inspired Persons, and received by the Universal Church as such, we have as much Evidence as we have or can have for any thing past or distant in time or place from us, and which we our selves have not seen:
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If they were corrupted by the Jews after our Saviour's time, How came they to leave those Prophecies uncorrupted which manifestly and principally prove our Saviour to be the Messiah? For surely if they adulterated,
If they were corrupted by the jews After our Saviour's time, How Come they to leave those Prophecies uncorrupted which manifestly and principally prove our Saviour to be the Messiah? For surely if they adulterated,
Or if they would have attempted this, how could they do it, and not be discovered and challenged for it by the Christians, who from that time forward had the Scriptures of the Old Testament in their custody as well as themselves?
Or if they would have attempted this, how could they do it, and not be discovered and challenged for it by the Christians, who from that time forward had the Scriptures of the Old Testament in their custody as well as themselves?
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And therefore when Manichaeus and his Followers pretended the Corruption of the Scripture in their own vindication, they could not make out their Charge,
And Therefore when Manichaeus and his Followers pretended the Corruption of the Scripture in their own vindication, they could not make out their Charge,
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which so sensibly declined, that the Truth was soon turn'd into Fable, and that so few Years after the Flood as the time of Terah, the greatest part of the World was overrun with Idolatry;
which so sensibly declined, that the Truth was soon turned into Fable, and that so few years After the Flood as the time of Terah, the greatest part of the World was overrun with Idolatry;
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so that for the retrieving it, God drew Abraham out of that infected Mass ▪ and enjoined him to set up a Family separated from the rest of the World, that out of that he might constitute a Church for his Service.
so that for the retrieving it, God drew Abraham out of that infected Mass ▪ and enjoined him to Set up a Family separated from the rest of the World, that out of that he might constitute a Church for his Service.
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and that so plainly and intelligibly wrote, and so compleatly and entirely furnished with all things necessary for us to know in order to the Happiness of another Life;
and that so plainly and intelligibly wrote, and so completely and entirely furnished with all things necessary for us to know in order to the Happiness of Another Life;
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so neither can any person be defective in the knowledge of his Duty, or void and destitute of a power of doing what is necessary toward his Happiness, unless by his own fault.
so neither can any person be defective in the knowledge of his Duty, or void and destitute of a power of doing what is necessary towards his Happiness, unless by his own fault.
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What remains then, but that we make this our daily study, and labour to acquaint our selves with the Rich Treasures of Useful and Necessary Knowledge contained in those Sacred Repositories,
What remains then, but that we make this our daily study, and labour to acquaint our selves with the Rich Treasures of Useful and Necessary Knowledge contained in those Sacred Repositories,
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