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Religion, and Scenes of worldly Affairs; that, numerous and various as they are, they unite nevertheless into one confiftent and connected Scheme, and the more evidently fo, the stricter Inquiry is made into it; this will greatly ftrengthen the Proof of divine Suggestions, as well as Restraints. For fuch Harmony muft proceed from one original Plan, formed in the Mind of God, Portions of which only were communicated to the feveral Publishers of it; yet each of them was influenced from above to fo punctual an Execution of his respective Trust, that what he said, perfectly tallied with what he was ignorant of, till at length the whole was completed by our bleffed Redeemer; in whom all the Building, fitly framed together, grew up into a boly Temple in the Lord'.

But after this general View, let us enter into fome Particulars. The Mofaic Law, if at all from God, was dictated by God: for it affirms itself to be fo. The Contents of the prophetic Books are, Predictions of future Events, and Commiffions to deliver fuch and fuch Inftructions to the People, These alfo, if true, (as the Completions of the former demonftrate that they were,) must have been suggested. One of the Prophets declares, Eph. ii. 21.

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that he heard, but understood not*. Others of them St. Peter defcribes, as diligently fearching into the Times and Circumftances, to which their Meffages related'. And probably they all apprehended the Meaning of a great Part of them but imperfectly. Now we may be cer tain, that God would effectually incline them to deliver these, by ufing the very Words, which they received. And in the reft they would of Course endeavour it, and have their Memories undoubtedly ftrengthened, as far as needed, to perform it. Some Revelations indeed were made to them, not by Words, but by visible Appearances, or Impreffions on their Imagination. Here again we cannot question, but they were enabled to relate them in proper Terms. Farther yet many of the Pfalms are plainly prophetical, and even the Historical Books-contain Prophecies: these alfo must have been fuggefted from above. The very Hiftories are, fome of them, fuch as Man could not know, fome fuch, as in all Likelihood the Writers did not know, of themselves, or from other Men: therefore God must have communicated them too. And from the Beginning to the End of Scripture are fuch Numbers of Things of fuch

* Dan. xii. 8.

1. ¡ Pet, i. 11.

exalted

exalted Excellency, that we may well fay of the Writer, concerning each of them, as our Saviour doth to St. Peter: Flesh and Blood bath not revealed it unto thee, but my Father which is in Heaven".

However, as we Chriftians are most immediately concerned with the New Teftament, and proving its divine Authority fingly will prove that of the Old, which is every where afferted in it, I fhall dwell upon this Point more largely.

The Evangelifts give us not only a circumftantial Account of our Saviour's Journies, Miracles, Sufferings, Refurrection, but frequent Narrations of his Difcourfes likewife: some of them very long, all of them together making up near half the Gofpels; and St. John, who wrote the laft, hath the moft of them. We, who have heard and read them frequently, were we now to read one of the larger again, should scarce be able to repeat it, without confiderable Omiffions, nay without Variations altering the Sense. The Difciples at the Time were far from comprehending them all: it is no where affirmed, that they wrote any of them down, till several Years after: probably fome m Matt. xvi, 17.

of

Yet a small Failure

of the Gospels were not published within twenty or thirty Years or more. in representing the Doctrine of their Mafter, his Vindications of himself, his Predictions of future Events, nay, any Thing of Moment, that he did or that befell him, (especially confidering how many Things were foretold concerning him) might have been extremely detri mental to Christianity. And therefore affuredly, they would never have dared to specify fuch a Variety of Particulars, both faid and done; or if they had, could never have agreed so well in them, without supernatural Affiftance. they well knew, they should have it.

But

Our Saviour, before his Death, promised them, that the Holy Ghoft fhould teach them all Things, and bring all Things to their Remembrance, whatsoever he had jaid to them", and guide them into all Truth. He affured them, it was expedient for them, that he should go away, because, till then, he could not, confiftently with the Purposes of infinite Wisdom, fend the Spirit to them : whence it must follow, that by the Aid of the Spirit, they were as fecure from Error, as if they had (what after they were difperfed to preach the Gospel John xvi. 13. P John xvi. 7.

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John xiv. 26.

was

was impoffible) Chrift bodily present with them, to afk concerning the Things which they had heard or feen. He told them farther, that when they should be brought before Governors and Kings to bear Teftimony for him, it fhould be given them, in that fame Hour, what they should fpeak: for, faith he, it is not ye that Speak, but the Spirit of your Father, which Speaketh in you. To pretend, that this Promise means only Courage and Presence of Mind, is contrary to all Reason, and all Use of Scripture Language. And if it means, as it evidently doth, divine Superintendence; they certainly wanted, and therefore would have, at least as much of it, when they wrote Books, which God forefaw (whether They did or not) must be the only standing Rule of Christian Faith for ever, as when they spoke occafionally before this or that Heathen Magiftrate.

The Affurances, which he vouchfafed to them, we read, were fully made good. After his Refurrection he faid to them, As the Father bath fent me, even fo fend I you: then he breathed on them, and faid, Receive ye the Holy Ghost. After his Afcenfion, they were filled with his

9 Matt. x. 18, 19, 20. Comp. Luke xii. 11, 22.

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