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In Two PARTS.
The First, Shewing what Proofs are necessary
for a Prophet's own Conviction, by which he
for him to produce, in order to satisfie and
By BENJAMIN BAYLY, M. A. Re&tor of
nes's in Bristol.
Placetne igitur Huminitar is expertes bahere Divinitatis Au&ores?
Ciccro de Divin. lib. 2.
The Second Edttion very much corrected and Enlarged,
St. Paul's Church-Yard. 1708.
T H E Occasion of writing this Treatise was
first as an Exercise of my own Thoughts, and I for my own Satisfaction and Use: For being in an Employment, which obliged me to hear other Peoa ples Opinions in Matters of Religion, to cancern my self about them, and on some Occasions to endeavour to confute them; I found one insuperable Barr to any thing I could say, (and sure it must be own’d one strong Hold of Error) that they were inspired. Although upon entring into serious Discourse and Acquaintance with these Men, it did not appear that this Inspiration enabled them to Tbink better, to Reafon better, and (which is much worse) I doubt, sometimes not to Live better than others. Methought therefore such an Inspiration was insignificant, dishonourable to the Divine Nature, to be exploded as unworthy of GOD, and besides was fruitful of innumerable Errors, the Ground frequently of Mens rejecting the clearest and most convincing Reason, and the very Authority of the Word of GOD; or at least was what abated very much of the Force and Convictio on that these Authorities, viz. Clear Reason and Sacred Scripture would otherwise have on their Minds. Would one not think that all sober Christians should easily agree as to the Lawfulness and Expediency of a Form of Prayer in Publick Worship? That the Precept and Example of our Saviour should not recommend, or at least extreamly dispose and reconcile all Christians to the Use of it? What is the meaning of this, that the Command and Example