A. The Proofs of a Divine Revelation vary according to the different Cafes of those it doth concern: For they may relate either to the Perfon himself that is infpired, or those that receive the Matter revealed immediately from the Perfons infpired, or to thofe that live remote from the Age of the infpired Perfons, as is the Cafe of all Chriftians fince the Times of our Saviour and his Apoftles.

Q. How can the Perfon infpired be fatisficd bimfelf of the Truth of fuch a Revelation?

A. When God Almighty thinks fit to make a Revelation to any Man, to manifeft and difcover any Truth or Thing to him of which he was before ignorant; it is not reasonable to think, but that he will fome way or other fatiffy the Perfon concerning the Reality of it; for it cannot poffibly fignify any thing, or have any Effect upon the Man, unless he be fatisfied it is fuch; and the Affurance of a divine Revelation, as to the Perfon himfelf, is moft probably wrought by the great Evidence it carries with it of its Divine Original; for no Man can doubt, but that God, who made our Understandings, and knows the Frame of them, can accompany his Revelations with fo clear and over-powering a Light, as to difcover to us the Divinity of them, and that they came from him. Confequently in God's manifefting himself to the Prophets, there was fuch a powerful Reprefentation on the Part of the Divine Agent, and that Clearness of Perception on the Part of the Perfon infpired, as did abundantly make good thofe Phrases of Vifion and Speaking, by which it is difcribed in Scripture. Yet fometimes there was added

fome

fome Sign or fupernatural Proof; for when Gideon had fome Doubt of what the Angel faid Judg. 6. when he knew not who he was, and betrayed21, 37. fome Fear when required to go on a difficult. 13, 14. Enterprize, he was confirmed by the Fire out of the Rock that confumed the Flefb, and by the Fleece, and by the Soldier's Dream, and the Interpretation thereof. And Mofes was convinced Exod. 4. not only of his own Miffion from God, but of 3, 6. the Acceptance and Authority he should have upon it with the People, when the Rod in his Hand was turned into a Serpent; and his Hand, by putting it into his Bofom, was made leprous, and cured again in a Moment by taking

it out.

Q. But doth not this make a ftubborn Belief and obftinate Conceit of a Thing to be a Divine Revelation?

A. I think not, because a good Man, when he is infpired, and reflects upon it, and dili-. gently confiders the Affurance which he finds in his Mind concerning it, can give a rational Account of it to himself, he must have Reason to believe himself infpired, which the deluded Perfon wants; and therefore the Pofitiveness of the Pretender may arise from Pride and Self-con. ceit, which have no fmall Influence; but more especially from a difordered Imagination or Fancy, which interrupts the Operations of the Mind; whereas a true Infpiration will bear the Teft of the Prophet's Reason, which will give him Satisfaction concerning it. Thus he finds it a foreign Impreffion, that it doth not fpring from himself, nor hath its Rife from thence; and therefore afcribes it to fome Spirit without himself, and believing that there is a God

that can communicate himself to the Minds of Men, and that his Goodness is fuch, that he will not fuffer them to be under the Neceffity of a Delusion, which they must be, if, when they have the highest Affurance and Satisfaction that fuch a Thing is a Divine Revelation, they may be deceived, Farther, he confiders the Matter of the Revelation, and if it neither contradicts any effential and fundamental Notion of his Understanding, nor any other former Revelation, he thinks himself obliged to entertain it, The Confidence of Enthufiafts in their imaginary Inspirations, arifing from a Defect of their Reason and Judgment, is in itself no more an Argument against this, than because Sense is fometimes deceived and impofed upon, that therefore it is never certain, or because there are Errors and Difputes among Mankind, that therefore there is no Truth. Confidence in imaginary Inspirations may be great, but the Perception and fo the Affurance cannot be equal to what is real,

Q. How can they that receive the Revelation from the Perfons inspired, judge of the Truth of fuch a Revelation?

A. From the Credibility of the Perfons pretending to Inspiration, that they be of known Probity and approved Integrity, and that they be endowed with Prudence and Understanding; for God's Choice of Perfons for fo peculiar a Service, doth, in that Way, either find or make them fit. From the extraordinary Evidence and Teftimony they give that they are infpired, as working of Miracles, which must be unquestionable as to the Number and Quality, and to the publick Manner of doing them; and the

Predictions of future Events, which God claims as a Prerogative to himself; because fuch Things being out of the Reach of any created Underftanding, are a more certain Proof of a divine Power, than even the working of Miracles themselves. From the Matter of the Revelation, which, when it concerns Mankind in general, must be worthy of God, as proceeding from him, and must tend to the Advantage, and Satisfaction, and Happiness of Mankind, to whom the Revelation is made; for Juftice, Holiness, and Goodness, are as neceffary and as effential to our Idea of God, as Power; and confequently a Revelation that contradicts thefe Attributes cannot come from God. This Evidence is very neceffary, and may reasonably be expected, and is a Proof of the highest Nature; and what as every Man can judge of, being a Master of Senfe and Reason, so it is what every Man ought to be concluded by.

Q. What Evidence is neceffary for those who live at a great Distance from the Age of thofe Perfons that were infpired, to fatisfy them of the Truth of that Revelation they are obliged to believe?

A. The credible Report of Eye and Ear Witneffes concerning the Miracles that have been wrought, and the Predictions that have been foretold to prove Perfons inspired, conveyed down to us in fuch a Manner, and with fuch Evidence, as that we have no Reason to doubt of the Truth of them; which is all the Evidence that can be had in fuch Circumstances, and which must be prefumed neceffary, and therefore is fufficient.

Q. But fince the Proof of Revelation at a

Distance

Short and

thod with

Distance depends upon the Truth of Matters of Fact, what general Rules are there, that when they all meet, Matters of Fact cannot be falfe?

A. There are four Rules that make it imeafy Me- poffible for Matters of Fait to be falfe where they all concur. First, That the Matter of a Deif. Fad be fuch as that Mens outward Senfes, their Eyes and Ears, may be Judges of it. Secondly, That it be done publickly in the Face of the World. Thirdly, That not only publick Manuments be kept in Memory of it, but fome outward Action to be performed. Fourthly,

That fuch Monuments, and fuch Actions or Obfervances be inftituted, and do commence. from the Time that the Matter of Falt, was done.

Q. Wherein appear the Advantages of thefe Rules for the Proof of Matters of Fact?

A. The two firft Rules make it impoffible for any fuch Matter of Fact to be impofed upon Men, when fuch Matter of Fact was faid to be done; because every Man's Eyes and Senfes would contradict it. And the two last Rules make it impoffible that any fuch Matter of Fact fhould be invented fome Time after, and impofed upon the Credulity of After-ages; because whenever fuch Matter of Fact came to be invented, if not only Monuments were faid to remain of it, but likewife publick Actions and Obfervances were conftantly ufed ever fince the Matter of Fact was faid to be done, the Deceit must be detected by no fuch Monuments appearing, and by the Experience of every Man, Woman, and Child, who must know that no fuch Actions or Obfervances were used. by them.

Q. Pray