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reformed but by some extraordinary Revelation. Natural Reason might have taught them to be less Wicked, but nothing could make them Righteous but a Revelation; and the gross Errors and Crimes which the wisest Men had fain into, shew the necessity of an extraordinary Revelation from God, to instruct aud inform the World. And the ways of extraordinary Revelation are but thefetwo, either an immediate Revelation of the Divine Will to particular Persons ; or a Power of working Miracles, and of prophesying and foretelling future Events bestowed upon some, toconvince others that they are inspired, or come with a Commission from God, to instruct them in what he has revealed, either by himself, or by the Message of Angels.

1. But it cannot seem requisite that God should immediately inspire, or make an immediate Revelation to every particular Person in the World: For either he must so powerfully influence their Minds and Affections, as to take away their choice and freedom of acting, which would be to offer Violence to Humane Nature; or else Men would, for the most part, have gone on in their wicked courses still, and would have denied God in their Lives, though their Understandings were never so clearly and fully convinced of his Will and Commandments, as well as of his Eternal Power and God-head. For, as St. Paul testifies, the Heathens themselves were ndt ignorant of the Being of God; but when they knew God-, they glorified him not at God. No .Man can be more certain of any Inspiration which he can receive, than he is of the Being of that God from whom he receives if, and therefore he who denies the Being of God, must by consequence deny the Truth of any such Inspiration, unless it have that powerful impulse upon his Mind, as both to convince him and force him to an Acknowledgement at once of the Being of God, and of the Operation of his Spirit upon his Soul, And it is hard to con

ccive how any Inspiration, which doth not over-rule the Will and Affections, as well as convince the Understanding, should be of more Efficacy upon the Minds and Lives of such Men, than the Notion of a God is. For if Men can so stifle the Notion of a God in their Minds, as to doubt whether there be any God or no, or at least to act as if there were none; no Reason can be given why they might not as well act against any Conviction which they might receive by Inspiration, or any other way of immediate Revelation, (unless it had an irresistible effect upon them,) and eitn*er take it all for Fancy and Delusion, or else so harden themselves against it, as not to be reclaimed by it: And of this we have Balaam for an Example, who, notwithstanding the Revelations he received from God, loved the wages of unrighteousness 2 Pet. ii. 15.

But, above all Men, the profane and obstinate Un* believers can have least Reason to expect that God should vouchsafe them an immediate Revelation. 8 The > Jews have observed, that the Spirit of Prophecy rested only upon Men of regular and pure Affections, of gentle, and meek, and tractable Dispositions. For the Lord will be found of them that tempt him not-, and Jheweth himself to such 'as do not diftrujl him ; for froward thoughts separate from God: into a malicious foul wisdom fliall not enter, nor dwell in the body that is fubjett Unto fin. For the holy spirit of discipline will flee deceit-, and remove from thoughts that arewithout understanding, and will not abide when unrighteousness cometh in, Wisd. L 2> 3> 4> 5- And to the same purpose h PhU« speaks. And for this reason, when Joseph had the Interpretation of Dreams revealed to him, 1 the Word of the Lord is said to try him, or to purge, to clear, and justifie him; it being evident, that God would not in that manner

8 Maimon. de Fundament. Legis. c. 7. §. 1.
b Quis rerum divinarum Hæres sit. Philo, p.404.-
I See Dr. Hammond, on PsaLcv. 19.

Inspire one who had been guilty of the Crimes .which Joseph was accused of. It is not to be imagin'd that God should farther reveal himself to all such in particular, by an immediate Inspiration, who have rejected all the Manifestations which he has, made of himself, iu the Creation and Government of the World} but, that he would reserve these immediate Revelations, as peculiar Favours, to his faithful and obedient Servants. God has sometimes, indeed, made use of wicked Men, Balaam-, Caiaphas, &c. as his Instruments both in Prophecies and Miracles, to shew that they are at his disposal, and proceed from his Bounty, not from any Worth or Merit of Men; and that he can over-rule the Designs and Intentions of the worst of Men, and make them serviceable to him, even against their Will, whenever he pleaseth: but then these are peculiar Cases, in which these Gifts were afforded for particular Ends, and for the Benefit of others, and the Men themselves were never the better for them. But as for the Disobedient, St. Paul acquaints us how, in the general Dispensations of his Providence, God dealt with them; God gave them over to a reprobate mind, Rom. i. 28. and he there . sets down a Catalogue of those Syis which were the consequence of this Reprobation. The Apostle all along maintains, that they had so much Knowledge of God, as to render them without Excuse; and that they would make no Improvement of it, to the attaining the Knowledge of the Laws of Nature first, and then of his Revealed Will; and it was the just Judgment of God to give them up to their orvn hearts /«/?j,tO abandon them to the tyranny of their fins, since they would take no notice of his Works, and would not abide his Counsels: and it must needs have been highly inconsistent, to send immediate Revelations, or afford particular Inspiration to all such Men as are there deseribed. God's Spirit will not always strive ip^th man\ but he withdraws his ordinary Grace from 'those that

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abuse it, and therefore it can never be presumed he ihourd confer higher Favours upon them.

If Men wiJl believe upon reasonable Motives, they have sufficient Means of Salvation allowed them ; but if they will not believe without some immediate Revelation, they are never like to have that in this World, but in the next God will reveal himself with terror and vengeance upon all the workers of iniquity. God doth, both by Nature and by Revelation, provide for the Necessities, for the Welfare and Happiness, but never for the Humours and Peevishness of Men; and those who will not be saved, but according to some new Way and Method of their own Invention, must be miserable without remedy. I doubt not but the greatest Infidels would own, that if Christ mould personally speak to them in a Voice from Heaven, or appear to them upon Earth, and grant them that Conviction which he once granted to St. Thomas, or St. Paul, they would believe in him, as these Apostles did. But they would do well to consider what reason there can be, why so much favour should be shewn to those who reject with scorn and derision all the Tenders of Grace, and Means of Salvation ; and what Obligation God can be under, to save them in such a manner as themselves shall prescribe, who will not be saved in his Way, aud according to the Terms of the Gospel. And if God shoufd vouchsafe to make some immediate Revelation of himself to these insolent Ossenders, and Blasphemers of his Name and Authority; how can we Be assured that they would be converted? Would they not rather find out some pretence to persuade themselves that it was no real Revelation, but the effect of Natural Agents, or of Melancholy, and of a disturbed Imagination? For those who have so long not only rejected (that were a modest thing) but derided and reviled Moses and the Prophets, nay, the Apostles, and our Saviour himself, would not believe, though one fliould rife from the


dead,. They might be terrified, perhaps, for the present, but they would soon stifle those Apprehensions with their accustomed Arguments for Atheism and Infidelity. I hope to prove, in this Discourse, That all but Atheists must be convinced of the Truth of the Revelations delivered down to us in the Old and New Testament, if they will but take the pains to consider them: and Atheists could never be convinced of any Revelation whatsoever j for Men must first believe that there is a God, before they can believe that he reveals himself either to themselves or others.

But besides their being ineffectual, and never to be expected by such as this Conceit must be calculated for j this Supposition, of immediate Revelations to every Man in particular, would fill the World with continual Impostures and Delusions. For if every one had a Revelation made to himself, every one might pretend to others what he pleased; and we know, from the Example of the Prophet who was sent to Prophesie against the Altar at Bethel? that a Man may be deluded by the pretence of a Revelation made to another, against an express Revelation made to himself j and we may conclude that this would often happen, from what we every day experience: For if Men can be perverted by the Arts and Insinuations of others, against their own Reason and Judgment, they might as well be prevailed upon to act against a Revelation made to them, though Revelations were as common and familiar a thing amongst Men, as Reason it self iSf

So that immediate Revelations to every particular Man would have been needless and superfluous; they would have been unsutable to the Majesty and Honour of God, and they would have been ineffectual to ■ the Ends for which they must be supposed to be designed, and would have given many more pretences to Impostures than there are the World.

But there were many Considerations, even in a wicked World, to move the Compassions of Infinite

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