An Essay on Inspiration

Of Vifion. p. 73. That there is a difference between the
Imagination and Reafon. p. 74. In Vifion the Imagina
tion or Fancy is more efpecially affected.
75276

Of Inspiration, which feems more especially directed to the

Reafon of Man, &c.
..:77

Whether in Vision or Inspiration the bare Impreffion a Man

feels, no certain and infallible Proof that he is acted on

Supernaturally, unless accompanied with fome outward

(a 2)

Sign

The Contents of the Firft PART.N

Sign, or miraculous Atteftation. Page 78, 79, 86, &c.

This confirm'd from Scripture. To this Purpofe feveral ob-

fervations touching the Revelations made to Samuel. 86

That the Call of God to Samuel did not resemble Old Eli's

Voice.
87

This Call or Voice of God made to true Prophets had fomewhat

peculiar in it, that no Human Voice could imitate. 88,89,90

When God raised up any Prophet amongst the Jews, the way

of his revealing himself to him was generally the fame. 92

The foretelling and coming to pass of fome future Event, not

depending upon necessary but free Agents, a stronger

Proof of Divine Inspiration than Miracles.

A Digreffion touching the Divine Prefcience.

97

98

For God to foreknow future and contingent Events no Con-

tradiction.
100 T

Of the Ways Men have taken to reconcile the Certainty of the

Divine Foreknowledge, with the Freedom of Human A&i-

ons. p. 103. First whether God forefees things in the T

Virtue of his Decrees. The abfurd Confequences of this. ibid.

A particular Examination of a Notion about Freedom, in a✨

Paper Intitled, An Effay on the Ufe of Human Rea

fon. p. 104.
The Abfurdity of this Gentleman's Opi-

105, &c.

The true way of reconciling the Divine Prefcience with the

Liberty of free Agents.
III, 112

Why a certain and infallible Foreknowledge of contingent
and future Events, is a ftronger Argument of Divine In- !

Spiration than doing Wonders or Miracles.

Exceptions against Miracles, First, Because of our Ignorance

nion.

116

of the Power of Nature and Natural Causes. 116, 117,&c.

Secondly, Our Ignorance of the Power and Activity of Evil

Spirits.

124

To this Purpofe, of the Cafe between Mofes and the Ma-

gicians.
125

A foretelling exactly future and contingent Events liable to

no fuch Exceptions as Miracles are.
132

Which is the higher Proof of Divine Revelation, either the

raising a Man from the Dead, or the foretelling exactly

and infallibly Events depending on free Agents. 138, 139 )

of

Of the Contents of a Divine Revelation. p. 143. that these

are to be confider'd, in order to obtain Satisfaction, touch-

ing one's being Divinely Infpir'd; and nothing is to be

admitted under the Pretence of Revelation; that

contradicts thofe Moral Perfections of the Divine Na-

ture, his Holiness, &c.
149, 150, &c.

No Revelation can be true that contradicts it felf. 153

The Inconfiftency of Opinions amongst the Quakers ought to

be a clear Argument to them, that they are not guided

by a Divine and Infallible Spirit.

The Recapitulation.

154

158

The Contents of the Second PART.

The Extream Folly of admitting Pretences to Infpiration

without any Examination or Proof. p. 169. its mifchie-

vous Confequences.

170

The Reasons of Men's hafty admitting all Pretences to In-

Spiration or Revelation.
171

Reafon is ufeful in Matters of Revelation, and how far. 174

Of the Folly of Enthufiafts, in exclaiming against the use of

Human Reafon. p. 175. In order to distinguish between

true and falfe Pretences to Inspiration, Three Things

must be obferv'd.
180, 181, &c.

Four eminent Cafes are propounded, wherein Men may pre-

tend extraordinary Revelation or a Divine Mission. 183

First Cafe. Supposing no preceding Revelation, an Enquiry

what would be fufficient Proof to introduce and establish is.

The Perfons pretending to extraordinary Revelation, must

Speak confonantly to the clear Dictates of Natural Light--

A Demonftration of the Truth and Certainty of Natural

Light in fome of its Dictates, in regard to God and

Morality.
184, 185, &c.

The Reasons why the first Divine or Heavenly Meffenger

must speak agreeably to the Dictates of Natural Light or

Reafon.
194 195 c.

How far this will bold, that Matters of Revelation must be a-

greeable to the Di&tates of Human Reafon.

204.

Of the Distinction of above Reason, and contrary to Rea

fon.

The Contents of the Second PART.

fon. An Examination of an Opinion as to this, contain'd
in An Effay, viz. Of the Use of Reason. 205, 206, &c.

Secondly, A Good and Holy Life neceffary to a Divine and

Heavenly Messenger. The Reasons of this. Pag. 219,220

Thirdly, Miracles are abfolutely necessary to support at first

the Pretence of one's being Divinely Infpir'd, or of

bringing Revelations from God, and why.
224

Some Inferences drawn from the foregoing Doctrine, and

efpecially in regard to the Heathens.
226

The Second Eminent Cafe. Suppofing a former Revelation,

&c. what will be fufficient Iuducement to a good and

wife Man to receive another under the fame Character,

one that profeffes to make Additions to former Revela-

tion.

232

Ift. Such a One must speak agreeably to former Revelation,

and why.

233, 234

adly, Miracles are necessary, in order to vindicate the

Pretenfions of any one that he is fent of Gods to make

Additions to a former Revelation.

What Evidence attended John the Baptift.

237

239

The Third Cafe. Suppofing a Perfon profess'd himself sent
of God, to denounce Judgments and Evils on any State
People What Proofs are necessary to gain Men's
Affent to fuch a Miffion. p. 241. A Power of Miracles
is needful to convince Men of the Truth of it. Saving
in fome particular Inftances, as

1. Where the Prophet pretends to declare nothing but what

preceding Prophets have declar'd.
243, 244

2. Where the Perfon addreffing Men in the name of God is

before known as a Prophet, there Miracles are not fo

necessary.
248

Upon what Evidence the Prophet Jonah was receiv'd as a

Divine Meffenger.
249

3. Where the Prophet is determine and exprefs in his Pre-

dictions as to Evils, declares them to be fulfill'd within

a foort compafs of time, there Miracles feem not fo ne-

ceffary, if he appear a Perfon of Sobriety, Senfe and

Difcretion.

7252

4. Nothing can prevent the coming to pass of Evils pre-
dicted

dicted by a true Prophet, but Repentance in Men, and
confequently where a Prophet and his Predictions are re-

Jejected and contemned, and the Evils follow not according

to his Threatnings, he stands convicted of open and pal-

pable Imposture.
pag. 255

The Fourth Cafe. Suppose a Man fent from God in order
to clear the Senfe of former Revelation, through the Pre-
judices and Lufts of Men much obfcur'd or misunderstood;
What Evidence fhould attend him. 256, 257, &c.

Of Ordinary and Extraordinary Inspiration, or the Infpira-

tion of the Prophets and Apostles and that of Common

Chriftians,
263, 264

By the foregoing Rules, what Judgment we may form of fe

S veral eminent Pretences to Infpiration, and firft of the

Sibyls.
266

Whether the ancient Sibylline Verfes comprehended nothing
but Superftitious, Heathenish Rites and Ceremonies.
268, 269, &c.

Of the more modern Sibylline Verfes, and how far they agreed

with the ancient.
276

Whether the Verses the Fathers quoted as Sibylline, were the
fame the Pleathens receiv'd as fuch, and so carefully pre-
ferv'd.
279, &c.

2dly, of the Infpiration of the Heathen Oracles. 291.

Some have affirm'd, That there was nothing at all fuper-