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<DATE>2005-11-23</DATE>
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<NAME>Emma Leeson Huber</NAME>
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<STC T="W">W827</STC>
<BIBNO T="oclc">12148829</BIBNO>
<VID>55024</VID>
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<TEXT LANG="eng">
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<DIV1 TYPE="title page">
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<PB REF="1" MS="y">
<P>A SERMON Against the ANTI-SCRIPTURISTS. ALSO Another concerning the Sinfulness, Danger, <HI>and</HI> Remedies OF INFIDELITY. Preached at WHITE-HALL. BY <HI>SETH</HI> Lord Bishop of <HI>Sarum.</HI></P>
<P>LONDON, Printed by <HI>J. M.</HI> for <HI>James Collins,</HI> at the Kings-Head in <HI>Westminster-Hall,</HI> MDCLXX.</P>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="2">
<PB REF="2">
<P>Against the ANTI-SCRIPTURISTS. A SERMON Preached at WHITE-HALL, <HI>February</HI> 20. 1669/70. BY <HI>SETH</HI> Lord Bishop of <HI>Sarum.</HI></P>
<P>Printed by His Majesties Special Command.</P>
<P>LONDON, Printed by <HI>J. M.</HI> for <HI>James Collins,</HI> at the Kings-Head in <HI>Westminster-Hall,</HI> MDCLXX.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="3">
<PB N="5" REF="3">
<EPIGRAPH>
<BIBL>2 Tim. 3.16.</BIBL>
<Q>All Scripture is given by Inspira|tion of God.</Q>
</EPIGRAPH>
<P>IN the <HI>verse</HI> preceding, it is said concerning the <HI>Scriptures</HI> of the <HI>Old Testament,</HI> that they are <HI>able</HI> to make a man wise unto salvation, <GAP DESC="foreign"> (by the faith which is in Jesus Christ): And it <HI>follows</HI> immediate|ly, <HI>All Scripture, &amp;c.</HI></P>
<P><GAP DESC="foreign"> (the Faith) is often by a Metonymy taken for the <HI>Gospel,</HI> which is the <HI>Object</HI> of the <HI>Faith</HI> of Christians. We read often of the <NOTE N="a" PLACE="marg">Gal. 1.23</NOTE> <HI>Preaching,</HI> and <NOTE N="b" PLACE="marg">3.25.</NOTE> <HI>Hearing</HI> of Faith; of the <NOTE N="c" PLACE="marg">Rom. 12.6.</NOTE> <HI>Analogie</HI> of Faith, <NOTE N="d" PLACE="marg">Tit. 1.4.</NOTE> the <HI>com|mon Faith</HI> <NOTE N="e" PLACE="marg">Jud. 3.</NOTE> <HI>which was once delivered to the Saints</HI> (in the <HI>preaching</HI> of <HI>Christ,</HI> and the <HI>Writings</HI> of his <HI>Evan|gelists</HI> and <HI>Apostles</HI>) and so I con|ceive it is to be taken in this place.
<PB N="6" REF="4">
So that the <HI>meaning</HI> of the <HI>whole</HI> is this, The <HI>Old Testament understood</HI> and <HI>expounded</HI> according to the <HI>Ana|logy</HI> of the <HI>New,</HI> is able to make a man <HI>wise.</HI> And the <HI>Pen-men</HI> of the <HI>Canonical</HI> Books of the <HI>Old Testa|ment</HI> (wherein <HI>Timothy</HI> had been in|structed <GAP DESC="foreign">) and <HI>of the Books</HI> of the <HI>New Testament</HI> (which ex|cept those of S. <HI>John</HI> were extant be|fore the writing of this Epistle) were <HI>inspired</HI> and <HI>directed</HI> by the <HI>Spirit</HI> of <HI>God.</HI></P>
<P>The <HI>words</HI> of the <HI>Text</HI> are an <HI>entire Proposition, asserting</HI> the <HI>Divine</HI> Au|thority of <HI>the Canon</HI> of <HI>Scripture</HI>; and my <HI>endeavour</HI> shall be at this time to <HI>prove</HI> the <HI>truth</HI> of that <HI>Proposition.</HI> Wherein, that I may proceed with all <HI>plainness</HI> and <HI>clearness,</HI> I shall premise two words by way of Petition, Precaution.</P>
<P N="1">1. <HI>By way of Petition,</HI> I <HI>suppose</HI> and <HI>take</HI> for <HI>granted</HI>;
<LIST>
<ITEM>1. The great <HI>principle</HI> of the <HI>power</HI> of God, and his <HI>provi|dence</HI> in governing the world.</ITEM>
<ITEM>2. That <HI>our Body of Canonical
<PB N="7" REF="4">
Books</HI> of the <HI>Old Testament,</HI> is the <HI>same</HI> with that which was in <HI>&V;se</HI> in the <HI>time</HI> of <HI>Christ</HI> and his <HI>Apostles,</HI> And <HI>our body</HI> of the New Testa|ment the same which was <HI>an|ciently received</HI> in the Church. So that what shall be <HI>proved of those,</HI> is <HI>applica|ble</HI> to the Original Scripture <HI>used</HI> in our time.</ITEM>
<ITEM>3. That <HI>those Books of New Te|stament</HI> whose <HI>Authors</HI> were not <HI>anciently questioned,</HI> were <HI>Written</HI> by those <HI>Authors</HI> whose <HI>Name</HI> they bear. And <HI>that those</HI> few others which were <HI>sometimes</HI> questioned by <HI>some</HI> particular Churches, and afterward <HI>&V;niversally received,</HI> contain in them no <HI>one point</HI> of <HI>Faith</HI> or <HI>Manners</HI> dissentient from the Contents of those Books which were never <HI>questioned.</HI></ITEM>
</LIST></P>
<P N="2">2. By way of <HI>Precaution</HI> and <HI>Ad|monition</HI> I must intreat you to <HI>take no|tice,</HI> that I shall not now meddle with
<PB N="8" REF="5">
the Controversies concerning <HI>Apo|crypha, Translations, Keri</HI> and <HI>Chetib, Hebrew points, various Lections, dubi|ous Authors</HI> or <HI>parts of Scripture.</HI></P>
<P>But my endeavour at this time shall be to <HI>Assert</HI> the <HI>Divine</HI> Authority of the <HI>body</HI> and <HI>substance</HI> of the <HI>Original</HI> Books of the <HI>Canon</HI> of the <HI>Old</HI> and <HI>New</HI> Testament: And this not in the way of <HI>common place,</HI> but in a par|ticular <HI>Examination</HI> or Refutation of the most dangerous <HI>Opinions</HI> of the <HI>Anti-scripturists,</HI> which are these.</P>
<P N="1">I. Of those who pretend to believe the <HI>truth</HI> of the <HI>New Testament,</HI> and yet they deny the <HI>Divine Authority</HI> of the <HI>Old.</HI></P>
<P N="2">II. Of those who pretend to be|lieve the <HI>truth,</HI> but deny the <HI>divine Authority</HI> of the <HI>New Testament.</HI></P>
<P N="3">III. Of such as pretend to believe <HI>matters</HI> of <HI>fact</HI> to have been truly <HI>re|lated</HI> in the <HI>New Testament,</HI> but do not believe the <HI>truth</HI> of the <HI>Doctrinal</HI> parts relating to <HI>Faith</HI> and <HI>Man|ners.</HI></P>
<P N="4">IV. Such as <HI>deny</HI> the <HI>truth</HI> of the Relation of matters of <HI>Fact</HI> in the
<PB N="9" REF="5">
New Testament, and in <HI>consequence reject</HI> the whole <HI>Body</HI> of <HI>Scripture.</HI> Of these as briefly and plainly as I can.</P>
<P N="1">I. The first Opinion is of those, who <HI>pretending</HI> to <HI>believe</HI> the <HI>Truth</HI> of the <HI>New Testament, deny</HI> the <HI>Divine Authority</HI> of the <HI>Old Testament.</HI> The <HI>Severians,</HI> and the <HI>Manichees, Basili|des,</HI> and <HI>Carpocrates</HI> of old: The <HI>Catabaptists</HI> of later times, some <HI>Anabaptists, Antinomians,</HI> and other Fanatical Sectaries amongst our selves.</P>
<P>In opposition to these, I shall shew, that supposing the <HI>truth</HI> of the <HI>New Testament,</HI> the <HI>Divine Authority</HI> of the <HI>Old Testament</HI> is to be acknowledg|ed: Because the <HI>Divine Authority</HI> of the <HI>Old Testament</HI> is asserted by <HI>Christ</HI> and his <HI>Evangelists</HI> and <HI>Apostles</HI> in the New.</P>
<P N="1">1. Next to the <HI>Redemption</HI> of the <HI>world,</HI> the great business which Christ had to do upon Earth, was to <HI>Convince</HI> men that he was the <HI>Messias,</HI> and so to assert his <HI>Legislative Authority.</HI> And the <HI>great</HI> Argument which he
<PB N="10" REF="6">
used for the conviction of the world was this.</P>
<P>All the <HI>Marks</HI> and the entire <HI>Cha|racter</HI> of the Messiah, and of his Acti|ons and Passions, were <HI>prefigured</HI> and <HI>foretold</HI> by the <HI>Law</HI> and the <HI>Prophets,</HI> and the <HI>Psalms, i. e.</HI> in the <HI>Volume</HI> of the <HI>Old Testament.</HI></P>
<P>And <HI>all things</HI> foretold or prefi|gured concerning the Messiah, were accomplished by <HI>himself.</HI></P>
<P>So that though the <HI>great Works</HI> of Christ, and the <HI>purity</HI> and excellency of his <HI>Doctrine,</HI> and of his <HI>Life</HI> were of themselves <HI>sufficient</HI> to <HI>justifie</HI> the Introduction of his <HI>Law</HI> into the World, yet he was pleased to resolve (as it were) his own Authority into the <HI>Divine Authority</HI> of the Old Te|stament, and to make use of those o|ther manifestations of himself, in a co|ordination with that principle.</P>
<P>And <HI>therefore</HI> we <HI>find</HI> him still <HI>pressing</HI> the <HI>Jews</HI> with this, <HI>that</HI> if they did <HI>believe</HI> the <HI>Writings</HI> of <HI>Moses,</HI> and their other Scriptures, they must of necessity believe <HI>him</HI> also.</P>
<P><NOTE PLACE="marg">Joh. 5.46.</NOTE><HI>Moses</HI> wrote of me (saith he)
<PB N="11" REF="6">
wherefore, did ye believe <HI>Moses,</HI> ye would believe <HI>me.</HI> The <HI>Scriptures testifie</HI> of me, therefore search them diligently, <GAP DESC="foreign">.<NOTE PLACE="marg">Joh. 5.39.</NOTE> For the <HI>attaining</HI> of <HI>everlasting life</HI> he refers the <HI>Lawyer</HI> to the <HI>Law,</HI><NOTE PLACE="marg">Luk. 10.26</NOTE> <HI>What is written in the Law? how readest thou</HI>? For the <HI>avoiding</HI> of the <HI>place of tor|ments,</HI><NOTE PLACE="marg">Luk. 16.29</NOTE> he makes <HI>Abraham</HI> refer the Relations of <HI>Dives</HI> to <HI>Moses</HI> and the <HI>Prophets.</HI></P>
<P>In all his <HI>Disputations</HI> with the Pharisees and Sadduces, the Lawyers and the Scribes, he makes his <HI>appeal</HI> to the <HI>Scriptures</HI> of the Old Testa|ment. And lest any one should think that in all this he did only argue <HI>ad homines</HI> (that disputing with the Jews he only proceeded upon their own Hypothesis) we find him in the <HI>course</HI> of his Ministration <HI>positively</HI> asserting,<NOTE PLACE="marg">Mar. 14.49 Joh. 10.35</NOTE> that the Scriptures <HI>must</HI> be <HI>fulfilled</HI>;<NOTE PLACE="marg">Mat. 3.31.</NOTE> that they <HI>cannot</HI> be <HI>bro|ken</HI>; that he <HI>came not</HI> to <HI>destroy</HI> the <HI>Law</HI> and the <HI>Prophets,</HI><NOTE PLACE="marg">Mar. 5.18.</NOTE> <HI>but</HI> to <HI>fullfil</HI> them; and that <HI>Heaven</HI> and <HI>Earth</HI> shall pass away, <HI>before</HI> one <HI>jot</HI> or tittle of these should <HI>perish,</HI> until all
<PB N="12" REF="7">
was fulfilled. Thus he asserted the Authority of the Old Testament be|fore his death.</P>
<P>And <HI>after</HI> his <HI>Resurrection</HI> he made a real demonstration that the Old Testament was given by inspiration of God; for <HI>on the day</HI> of his Re|surrection, falling into company of two of his Disciples, going to <HI>Em|maus</HI>:<NOTE PLACE="marg">Luk. 24.27</NOTE> He began at <HI>Moses</HI> and all the <HI>Prophets,</HI> and expounded to them <HI>in all the Scriptures</HI> the things con|cerning himself.</P>
<P>And afterward when the Eleven were come together, as a <HI>recapitula|tion of this</HI> his <HI>method,</HI> and that he might instruct his Disciples in it, he said unto them,<NOTE PLACE="marg">44.</NOTE> <HI>These were the words which I spake unto you, while I was yet with you, that all things must be fulfilled,</HI> which were written in the <HI>Law of Moses,</HI> and in the <HI>Prophets,</HI> and in the <HI>Psalms (in the Volume of Old Testament)</HI> concerning me. He opened their understandings, and said, <HI>thus</HI> it is <HI>written,</HI> and <HI>thus</HI> it <HI>behoved:</HI> And as a short Idea of wh<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">t they were to do, he tells them,
<PB N="13" REF="7">
and <HI>ye are Witnesses</HI> of these things.</P>
<P N="2">2. <HI>In pursuance</HI> of this method we find the <HI>Evangelists</HI> very <HI>curious,</HI> and very <HI>frequent</HI> in observing the ac|complishment of the Prescriptions of the Old Testament, reciting some|times the speeches of Christ, saying, that he did such, or such a thing, to the end that the Scriptures might be fulfilled: <HI>I will not eat of the fruit of the Vine till all things be fulfill|ed.</HI></P>
<P>Sometimes in their <HI>own Persons</HI> observing the accomplishment of par|ticulars, and noting either <HI>particular portions</HI> of Scriptures which were fulfilled, or the fulfilling of the <HI>Scri|ptures cited at large,</HI> without any particular Quotation. Thus the E|vangelists writing of the <NOTE N="a" PLACE="marg">Mat. 1.22.</NOTE> Concepti|on, <NOTE N="b" PLACE="marg">Mat. 1.22.</NOTE> Nativity, <NOTE N="c" PLACE="marg">Mat. 1.22.</NOTE> Name of Christ, <NOTE N="d" PLACE="marg">Mat. 2.15</NOTE> of his coming out of <HI>Egypt,</HI> <NOTE N="e" PLACE="marg">Mat. 2.23</NOTE> dwelling at <HI>Nazareth,</HI> <NOTE N="f" PLACE="marg">4.14.</NOTE> migration to <HI>Capernaum,</HI> <NOTE N="g" PLACE="marg">21.4.</NOTE> riding to <HI>Jerusalem</HI>: Say that these things were done that the <HI>Scriptures</HI> (or the <HI>saying</HI> of the <HI>Prophet</HI>) <HI>at large</HI> might be fulfilled: So likewise for the circumstances of his Passion,
<PB N="14" REF="8">
the <NOTE N="h" PLACE="marg">Mat. 26.56.</NOTE> flight of his Disciples, <NOTE N="i" PLACE="marg">27.35. Joh. 19.24</NOTE> casting lots upon his Garments, <NOTE N="k" PLACE="marg">Joh. 19.29.</NOTE> Vinegar gi|ven him to drink, <NOTE N="l" PLACE="marg">Joh. 37.</NOTE> piercing his side, <NOTE N="m" PLACE="marg">Joh. 36.</NOTE> bones remaining unbroken, <HI>&amp;c.</HI></P>
<P><HI>Other times</HI> they note the <HI>particu|lar Prophet,</HI> Christ <NOTE N="n" PLACE="marg">Mat. 8.17</NOTE> healed Diseases, <NOTE N="o" PLACE="marg">Mat. 13.15.</NOTE> spoke in Parables, and that the say|ing of <HI>Isaiah</HI> the Prophet might be fulfilled. <NOTE N="p" PLACE="marg">Mat. 2.17</NOTE> When <HI>Herod</HI> slew the Children, then was fulfilled that which was spoken by <HI>Jeremy</HI> the Prophet, <HI>Rachel weeping for her Chil|dren, &amp;c.</HI> and once we find a quota|tion of the second Psalm, and the like: <HI>This for the Evangelists.</HI></P>
<P N="3">3. <HI>Lastly,</HI> the Divine Authority of the Old Testament is asserted by the <HI>Apostles</HI>: Whom we find every where in their Writings, <HI>citing</HI> the Testimonies of the <NOTE N="q" PLACE="marg">Gal. 3.10</NOTE> <HI>Law</HI> and the <NOTE N="r" PLACE="marg"><GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ct. 7.42.</NOTE> <HI>Prophets,</HI> and the <NOTE N="s" PLACE="marg">Act 1.2<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. &amp; 13 33.</NOTE> <HI>Psalms; appealing</HI> to them, <NOTE N="u" PLACE="marg">Rom. 4.3.</NOTE> what saith the Scripture? <NOTE N="x" PLACE="marg">Gal. 3.22.</NOTE> the Scripture hath concluded <HI>so</HI> or <HI>so: A<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">guing</HI> out of them, oft times <HI>directly</HI>; thus not only the Apostles but <NOTE N="y" PLACE="marg">Acts 18.24.28.</NOTE> <HI>Apollos</HI> mightily convinced the Jews, sometimes <HI>ab absurdo,</HI> <NOTE N="z" PLACE="marg">Jam. 4.5.</NOTE> do ye <HI>think</HI> the Scripture speaks in vain?</P>
<P><PB N="15" REF="8">In a <HI>word,</HI> the Apostles <HI>followed</HI> the way and <HI>method</HI> which their <HI>Master taught</HI> them; they <HI>asserted</HI> that the Gospel was <NOTE N="a" PLACE="marg">Rom. 1.12</NOTE> <HI>promised</HI> by the <HI>Prophets,</HI> <NOTE N="b" PLACE="marg">Rom. 3.21</NOTE> <HI>witnessed</HI> by the <HI>Law</HI> and the <HI>Pro|phets</HI>: <NOTE N="c" PLACE="marg">Act. 13.18. &amp; 10.43.</NOTE> by <HI>all</HI> the Prophets. <HI>Affirm|ing</HI> of themselves, that they <HI>believed</HI> <NOTE N="d" PLACE="marg">Act. 24.14.</NOTE> <HI>all</HI> things written in the <HI>Law</HI> and in the <HI>Prophets</HI>: and that they continu|ed testifying and saying <NOTE N="e" PLACE="marg">Act. 26. <GAP DESC="illegible" RESP="OXF" EXTENT="2 letters">.</NOTE> <HI>no other</HI> things than the <HI>Prophets</HI> and <HI>Moses</HI> did say should come.</P>
<P><HI>Finally,</HI> lest any place should be left for doubting concerning <HI>any part</HI> of the Old Testament, the <HI>Apostles</HI> have expresly asserted concerning the <NOTE N="f" PLACE="marg">Rom. 7.12.</NOTE> <HI>Law,</HI> that it is holy, just, and good; <NOTE N="g" PLACE="marg">Act. 3.21.</NOTE> that the <HI>Prophets</HI> are holy, and <NOTE N="h" PLACE="marg">Tim. 3.15</NOTE> the <HI>Scriptures</HI> holy; that they are the <NOTE N="i" PLACE="marg">Rom. 3.2&punc;</NOTE> <HI>Oracles</HI> of God, <NOTE N="k" PLACE="marg">Act. 7.38</NOTE> <HI>lively Oracles</HI>; that <NOTE N="l" PLACE="marg">Act. 3.21&punc;</NOTE> <HI>God</HI> spake by the Prophets; <NOTE N="m" PLACE="marg">2 Pet. 1.21&punc;</NOTE> that <HI>holy men</HI> of God spake as they were moved by the <HI>Holy Ghost. Lastly,</HI> (in the Text) that the <NOTE N="n" PLACE="marg">2 Tim 3.15.</NOTE> <GAP DESC="foreign">, wherein <HI>Timothy</HI> had been instituted by his Mother, were <HI>given</HI> by <HI>inspi|ration</HI> of <HI>God.</HI></P>
<P>This is the sense of the <HI>New Testa|ment</HI>
<PB N="16" REF="9">
concerning the <HI>Old Testament; supposing</HI> therefore the <HI>Truth</HI> of the <HI>New Testament,</HI> the <HI>Divine Autho|rity</HI> of the <HI>Old Testament is to be acknowledged,</HI> contrary to the first Opinion of the Anti-scripturists.</P>
<P N="2">II. The Second <HI>Anti-scriptural</HI> O|pinion is of those who pretend to <HI>be|lieve</HI> the <HI>Truth,</HI> but they <HI>deny</HI> or <HI>doubt</HI> the <HI>Divine Authority</HI> of the <HI>New Testament, either</HI> of the <HI>whole body</HI> of the New Testament, or at least of <HI>that part which delivers the Speeches and Writings of the Apo|stles.</HI></P>
<P>Of this sort there are <HI>said</HI> to be <HI>many,</HI> who by the power and influ|ence of their <HI>Education</HI> are <HI>restrained</HI> from <HI>denying</HI> or <HI>dis-believing</HI> the <HI>Truth</HI> of the New Testament, and <HI>yet</HI> through the infelicity of <HI>corrupt conversation</HI> are fallen from that <HI>Veneration</HI> which is due to <HI>writings</HI> supposed to be of <HI>Divine Authority.</HI></P>
<P>For the <HI>History</HI> of the New Te|stament they have the same respect which they have for <HI>Tacitus</HI> or <HI>Salust,</HI> or some such <HI>other History</HI>; for the <HI>My|stery</HI>
<PB N="17" REF="9">
of the Gospel, the same which they have for some parts of <HI>Plato,</HI> or remnants of <HI>Pythagoras.</HI> For the <HI>practical parts,</HI> the same which they have for some parts of <HI>Cicero</HI> or <HI>Se|neca,</HI> or <HI>Epictetus.</HI> All which writings they believe to be <HI>true,</HI> but no man believes them to be <HI>Divine. And some there are</HI> who pretend a great <HI>vene|ration</HI> for the <HI>speeches</HI> of <HI>Christ,</HI> but have a <HI>meaner esteem</HI> for the <HI>words,</HI> and <HI>writings</HI> of the <HI>Apostles.</HI></P>
<P>In <HI>opposition</HI> to these Opinions, I shall shew, that <HI>supposing</HI> the <HI>words</HI> of <HI>Christ</HI> and the <HI>Apostles</HI> to be <HI>True,</HI> it will follow, that they are to be e|steemed to be of <HI>Divine Authority.</HI></P>
<P><HI>Because Christ and the Apostles</HI> did profess and declare, that what they delivered to the world, was of <HI>Di|vine Authority.</HI></P>
<P>And <HI>because our Lord Christ</HI> did un|dertake not only for <HI>himself,</HI> but for the Inspiration of his <HI>Apostles</HI> also.</P>
<P N="1">1. In the examination of the <HI>next</HI> Opinion, I shall be obliged to lay before you some of the <HI>evidences</HI> of <HI>Divine Authority</HI> in <HI>Christ</HI> and his
<PB N="18" REF="10">
<HI>Apostles,</HI> here it is <HI>sufficient</HI> to pro|duce their <HI>assertions</HI> of it.</P>
<P>The <HI>time</HI> of our Lord Christs <HI>mi|nistration</HI> (betwixt three and four years) was spent in <HI>preaching</HI> and <HI>working,</HI> and his <HI>Authority</HI> was of|ten <HI>questioned.</HI></P>
<P>In <HI>Luke</HI> 20.1. and in the <NOTE N="*" PLACE="marg">Mat. 21.23. Mar. 11.27</NOTE> paral|lel places, <HI>While he was in the Tem|ple teaching</HI> the People, and <HI>preach|ing</HI> the Gospel, the <HI>Chief Priests</HI> and the <HI>Scribes</HI> and the <HI>Elders came upon him,</HI> saying, tell us by <HI>what Autho|rity</HI> thou dost these things (preachest to the people) and who gave thee that <HI>Authority</HI>?</P>
<P><HI>Knowing</HI> the perversness of their minds, he was <HI>not</HI> pleased to <HI>gratifie</HI> them at <HI>that</HI> time with a <HI>direct</HI> an|swer, but confounded them with a question concerning the Baptism of <HI>John.</HI></P>
<P><HI>But at Other times,</HI> upon Other <HI>occa|sions,</HI> we find the Divine Authority of his teaching abundantly declared and asserted by him.</P>
<P><NOTE N="a" PLACE="marg">Joh. 14.6</NOTE> <HI>I am</HI> the <HI>way,</HI> the <HI>truth</HI> and the <HI>life:</HI> <NOTE N="b" PLACE="marg">Joh. 6.63</NOTE> <HI>The words</HI> which I speak unto
<PB N="19" REF="10">
you they are <HI>spirit,</HI> and they are <HI>life.</HI> <NOTE N="c" PLACE="marg">Joh. 14.10&punc;</NOTE> <HI>The words</HI> which I <HI>speak</HI> I speak not of my <HI>self,</HI> but of the <HI>Fa|ther</HI> which dwelleth in me. <NOTE N="d" PLACE="marg">Joh. 7.16</NOTE> <HI>My Doctrine</HI> is not <HI>mine,</HI> but <HI>his</HI> that <HI>sent</HI> me. <NOTE N="e" PLACE="marg">Joh. 8.2<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></NOTE> <HI>I do nothing</HI> of my <HI>self,</HI> but as my <HI>Father</HI> hath taught me so I speak. <NOTE N="f" PLACE="marg">Joh. 12.49.</NOTE> <HI>I have</HI> not spoken of my <HI>self,</HI> but the <HI>Father</HI> that <HI>sent</HI> me, he gave me a Commandment what I should say, and what I should speak. <NOTE N="g" PLACE="marg">Joh. 12.50.</NOTE> <HI>Whatsoever</HI> I speak therefore, even as the Father said unto me, so I speak. <NOTE N="h" PLACE="marg">Mat. 24.35.</NOTE> <HI>Heaven</HI> and Earth shall pass away, <HI>but my words</HI> shall <HI>not</HI> pass away.</P>
<P>Thus did our Saviour assert the Divine Authority of his Words.</P>
<P N="2">2. <HI>And so likewise the Apostles</HI> are very frequent in asserting the Di|vine Authority of the things which they delivered.</P>
<P><HI>In the</HI> 15. of the <HI>Acts,</HI> we find them <HI>assembled</HI> about the question of <HI>Circumcision</HI>; and they <HI>accounted</HI> it <HI>no robbery</HI> to entitle their Decrees to the Holy Ghost, <HI>It seemed good to the Holy Ghost, and to us, v.</HI> 18.</P>
<P><HI>Nor do they</HI> pretend to revelation
<PB N="20" REF="11">
when gathered in <HI>Council only,</HI> but each one severally for him|self.</P>
<P><HI>S. Peter</HI> professes of <HI>himself,</HI> that he was a <NOTE N="a" PLACE="marg">1 Pet. 5.1</NOTE> <HI>partaker</HI> of the <HI>glory</HI> which was <HI>revealed:</HI> And of his <HI>Gospel,</HI> that it was <NOTE N="b" PLACE="marg">1 Pet. 1.5.</NOTE> <HI>revealed</HI> from Heaven.</P>
<P><HI>S. John declares</HI> that he had <NOTE N="c" PLACE="marg">1 Joh. 1.3.</NOTE> <GAP DESC="foreign"> with the <HI>Father</HI> and the <HI>Son; as for his</HI> other writings, that they con|tained the things <NOTE N="d" PLACE="marg">1 Joh. 1.1.</NOTE> which he had <HI>heard</HI> and <HI>seen</HI> with his eyes, which he had looked on, and his hands had handled of the Word of life.</P>
<P><HI>As for the Apocalypse,</HI> he professes, that being in the <HI>Spirit</HI> in the <HI>Isle of Patmos</HI> he received it,<NOTE N="e" PLACE="marg">Apoc. 1.9, 10.</NOTE> and was com|manded to <HI>write</HI> it in a Book.<NOTE N="f" PLACE="marg">Ib. 19.</NOTE></P>
<P><HI>The greatest writer</HI> among the Apo|stles was S. <HI>Paul,</HI> and the <HI>greatest Que|stion</HI> hath always been (amongst Un|believers) concerning his <HI>Calling</HI> and the <HI>Authority</HI> of his Gospel.</P>
<P><HI>He knew this very well,</HI> and there|fore we find him asserting both his <HI>Calling</HI> and his <HI>Gospel</HI> with abundant care and diligence.</P>
<P><HI>He affirms</HI> himself to have been
<PB N="21" REF="11">
<HI>an Apostle</HI> not <NOTE N="a" PLACE="marg">Gal. 1.1.</NOTE> <HI>of man,</HI> neither <HI>by man, but</HI> by <HI>Jesus Christ,</HI> and <HI>God</HI> the <HI>Father; That by</HI> <NOTE N="b" PLACE="marg">Rom. 1.1. 2 Tim. 1.11 Phil. 1.17.</NOTE> <HI>God</HI> himself he was separated to <HI>preach,</HI> constituted a <HI>Preacher,</HI> an <HI>Apostle,</HI> and a <HI>Defen|der</HI> of the <HI>Gospel. As concerning his Gospel,</HI> he professes to have <NOTE N="c" PLACE="marg">Eph. 3.1.</NOTE> re|ceived it by <HI>Revelation</HI> of God.</P>
<P><HI>As for the Spirit</HI> wherewith he <HI>wrote</HI> and preached, he professed him|self <NOTE N="d" PLACE="marg">2 Cor. 13.3.</NOTE> ready to give a <HI>proof of Christ speaking</HI> in him. He <HI>appealed</HI> to the Prophetick Spirit then in the Church, <NOTE N="e" PLACE="marg">1 Cor. 14.37.</NOTE> <HI>If any man think himself a Prophet or Spiritual, let him acknowledge the things which I write to be the Command|ments of God.</HI></P>
<P><HI>Out of this assurance</HI> it was that he <HI>enjoined</HI> his Epistles to be read in the <HI>Churches</HI> of <NOTE N="f" PLACE="marg">Col. 4.16.</NOTE> <HI>Coloss,</HI> <NOTE N="g" PLACE="marg">Ibid.</NOTE> <HI>Laodicea,</HI> <NOTE N="h" PLACE="marg">2 Thes. 3.14.</NOTE> <HI>Thessalonica,</HI> and ^i excommunicates such as should be disobedient in that particular.</P>
<P><HI>And lest any</HI> one should here re|peat the <HI>Objection</HI> made against our Saviour, <HI>Thou bearest witness of thy self, thy witness is not true.</HI></P>
<P><PB N="22" REF="12">S. <HI>Paul</HI> speaking of <HI>all the Apostles,</HI> affirms that <HI>God had</HI> <NOTE N="a" PLACE="marg">Eph 4.11</NOTE> <HI>set them in the Church, and</HI> that <NOTE N="b" PLACE="marg">3.5.</NOTE> the <HI>Mystery of the Gospel</HI> was <HI>revealed</HI> to the <HI>holy Apo|stles</HI> by the <HI>Spirit.</HI></P>
<P><HI>Particularly,</HI> notwithstanding that <HI>dispute</HI> betwixt S. <HI>Peter</HI> and S. <HI>Paul</HI> (from the <NOTE N="*" PLACE="marg"><HI>Porphyr. Hier. Pro|oem. Galat. &amp; in c.</HI> 2. <HI>Celsus.</HI></NOTE> first Ages of the Church to our own Times, objected by Un|believers to the prejudice of Religi|on) it is <HI>remarkable,</HI> that, <HI>in the same place</HI> where S. <HI>Paul</HI> gives an account how <NOTE N="c" PLACE="marg">Gal. 2.</NOTE> <HI>Peter</HI> was to be blamed, and <HI>how</HI> and <HI>wherefore</HI> he <HI>withstood</HI> him to his face at <HI>Antioch,</HI> he doth <HI>expresly</HI> affirm, that the <HI>Gospel of the Circumci|sion</HI> was committed to <HI>Peter,</HI> and that <HI>God wrought</HI> effectually in <HI>Peter</HI> to the Apostleship of the <HI>Circumcision.</HI></P>
<P><HI>On the</HI> other side S. <HI>Peter, in that very place,</HI> where he may seem to complain of the <NOTE N="d" PLACE="marg">2 Pet. 3.15</NOTE> <GAP DESC="foreign"> of S. <HI>Paul, yet even there</HI> he owns him as his <HI>be|loved Brother, acknowledges</HI> his <HI>Wis|dom</HI> to have been <HI>given</HI> him of <HI>God,</HI> and numbers <HI>all his Epistles, inter</HI> <GAP DESC="foreign">, amongst the other Scriptures.</P>
<P N="3"><PB N="23" REF="12">3. <HI>Lastly,</HI> for such as would put a difference of <HI>degrees</HI> betwixt the Authority of the <HI>words</HI> of <HI>Christ,</HI> and the <HI>writings and Sermons of the Apo|stles,</HI> they may take notice, that the <HI>Authority</HI> of <HI>these, resolves</HI> it self into the <HI>veracity</HI> of Christ himself.</P>
<P><HI>He it was who</HI> being to leave the World, promised his Disciples again and again, that he would <NOTE N="a" PLACE="marg">Joh. 15.26.</NOTE> <HI>send</HI> down upon them the <HI>Holy Spirit,</HI> that should <NOTE N="b" PLACE="marg">14.26.</NOTE> <HI>instruct</HI> them and <HI>teach</HI> them <HI>all</HI> things, that should <NOTE N="c" PLACE="marg">16.13.</NOTE> <HI>Lead them into all truth,</HI> <NOTE N="d" PLACE="marg">14.26.</NOTE> <HI>Bring</HI> to their <HI>remembrance</HI> all <HI>things</HI> which <HI>he</HI> himself had <HI>spo|ken,</HI> that should <NOTE N="e" PLACE="marg">16.13.</NOTE> <HI>shew them</HI> things <HI>to come, that with</HI> this Spirit they should not be lightly dash'd, or sprinkled, but that they should be <NOTE N="f" PLACE="marg">Act. 1.5.</NOTE> <HI>Baptized,</HI> and as it were <HI>plunged</HI> into it.</P>
<P>How all these <HI>Promises</HI> were per|formed, and how the <HI>Assertions</HI> of the Divine Authority of the Words of Christ, and the Apostles were <HI>proved</HI> to be true, I am <HI>next</HI> to <HI>shew. In the interim I conclude, that supposing the truth of the words of Christ and his A|postles, they are to be esteemed of Divine Authority.</HI></P>
<P N="3"><PB N="24" REF="13">III. The third Opinion is of such as <HI>pretend</HI> to believe <HI>matters of fact</HI> to have been <HI>truly related</HI> in the <HI>New Testament,</HI> but they do not believe the <HI>truth of the Doctrinal</HI> parts re|lating to <HI>Faith</HI> or <HI>Manners.</HI></P>
<P>Of these there have always been <HI>too</HI> great a number, not only <HI>preten|ders,</HI> who under a <HI>form</HI> of Christia|nity deny the <HI>power</HI> thereof, but <HI>ge|nerally</HI> all sorts of <HI>Hereticks.</HI> When <HI>Porphyrius</HI> had revolted from <HI>Chri|stianity</HI> to <HI>Platonism,</HI> and had bent all his Forces against the <HI>Scripture-History,</HI> he was <HI>refuted</HI> not only by <HI>Lactantius,</HI> and <HI>Methodius,</HI> men Or|thodox in Doctrine, but by <HI>Eusebius</HI> and <HI>Apollinaris</HI>; and of late days, <HI>Socinus</HI> and others have well asserted the <HI>truth</HI> of the <HI>Scripture-History</HI> who yet have been <HI>offended</HI> at the <HI>dogmatical</HI> parts of the <HI>Gospel,</HI> and concerning the <HI>Faith</HI> have made <HI>ship|wrack.</HI></P>
<P>In Opposition to <HI>these</HI> I shall en|deavour to demonstrate, that, <HI>Sup|posing Matters of Fact to be truly related</HI> in the <HI>New Testament,</HI> it is <HI>unreasona|ble</HI>
<PB N="25" REF="13">
to suspect the <HI>truth</HI> of <HI>any</HI> of the <HI>Doctrines</HI> delivered by <HI>Christ</HI> or his <HI>Apostles.</HI></P>
<P><HI>Amongst</HI> the various fancies con|cerning <HI>Religion,</HI> wherewith the whole <HI>world</HI> hath been always embroiled: <HI>Two things</HI> there are wherein all the Sons of <HI>Adam</HI> have agreed; namely, 1. <HI>That</HI> that is to be <HI>believed</HI> which hath received the <HI>testimony</HI> of <HI>God.</HI> And 2. <HI>That</HI> this <HI>testimony</HI> is to be ga|thered from instances of supernatural <HI>Wisdom</HI> and <HI>Power.</HI></P>
<P><HI>In the study</HI> of <HI>natural</HI> and Philo|sophical <HI>Theologie,</HI> the <HI>Speculativi</HI> amongst the Greeks and Romans, and other Nations, <HI>sought</HI> after <HI>Wisdom,</HI> (<HI>Reason,</HI> and <HI>Demonstration. But</HI>) <HI>to reduce</HI> the <HI>People</HI> to the forms of <HI>re|ligious Rites</HI> and <HI>Sacrifices</HI> prescribed them, <HI>they</HI> were made to believe the <HI>Epiphanies</HI> of the Gods, and the ma|nifestations of their <HI>Wisdom,</HI> and <HI>Power,</HI> by <HI>Oracles</HI> and <HI>Works super|natural.</HI></P>
<P>To these even <HI>Mahomet</HI> pre<GAP DESC="illegible" RESP="OXF" EXTENT="4 letters">ded though his great Argume<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters"> <GAP DESC="illegible" RESP="OXF" EXTENT="1 span">
<PB N="26" REF="14">
the Sword: and of <HI>the Jews</HI> I need not speak.</P>
<P>For a <HI>Foundation</HI> of <HI>Religion,</HI> and in our <HI>inquisition</HI> after <HI>that, short</HI> of this <HI>Testimony</HI> we ought not to <HI>stay; further</HI> we cannot <HI>go</HI>: And <HI>herein</HI> is the utmost of humane <HI>wisdom</HI> to <HI>con|sider</HI> well those <HI>Evidences</HI> upon which we adventure the <HI>interest</HI> of our <HI>eter|nity.</HI></P>
<P><HI>To this evidence</HI> therefore we <HI>ap|peal</HI> in asserting the <HI>Doctrine</HI> of our Lord <HI>Christ,</HI> and his <HI>Apostles; Name|ly</HI> to the instances of <HI>Supernatural Knowledge</HI> and <HI>Supernatural Power,</HI> whereby their <HI>Doctrine</HI> was <HI>attest|ed.</HI></P>
<P><HI>I shall not here wave</HI> the <HI>force,</HI> but I shall decline the <HI>repetition</HI> of what I have formerly spoken concerning the attestations given to it by <HI>Visible Signs, Audible Voices, Apparitions of Angels, Fulfilling the Prophecies, Evi|dences of Christs Resurrection, Mission</HI> of the <HI>Holy Ghost.</HI></P>
<P>In <HI>Joh.</HI> 7.15. the <HI>Jews wondred</HI> at Christ that he <HI>knew any</HI> thing: How
<PB N="27" REF="14">
<HI>knoweth</HI> this man <HI>Letters,</HI> seeing he never learned them? <HI>but</HI> if we <HI>mark</HI> the <HI>Scriptures,</HI> we shall <HI>find</HI> that he <HI>knew all things,</HI> and that <HI>nothing</HI> was withdrawn from the reach of his un|derstanding.</P>
<P><HI>He knew</HI> the <NOTE N="a" PLACE="marg">Joh. 11.11.</NOTE> <HI>sickness</HI> and <HI>death</HI> of <HI>Lazarus,</HI> though <HI>absent</HI> and at a di|stance;<NOTE N="b" PLACE="marg">4.17.</NOTE> <HI>He</HI> saw <HI>Nathaniel</HI> under <HI>the Fig-tree,</HI> and convinced him that he was the Son of God, and the King of <HI>Israel</HI>: <NOTE N="c" PLACE="marg">Joh. 4.29</NOTE> <HI>Come see a man</HI> (said the <HI>Wo|man</HI> of <HI>Samaria</HI>) which told me <HI>all things</HI> that ever I did, <HI>is not this the Christ</HI>?</P>
<P><HI>He was</HI> <GAP DESC="foreign">: The secret <NOTE N="d" PLACE="marg">Joh. 6.6<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> 64.</NOTE> <HI>murmurs</HI> at his hard sayings, the <HI>in|ward</HI> <NOTE N="e" PLACE="marg">16.19.</NOTE> <HI>desires</HI> to ask him <HI>Questions</HI>; the <NOTE N="f" PLACE="marg">Luk. 9.47</NOTE> <HI>Reasonings</HI> and <HI>Dialogisms</HI> of the <HI>hearts</HI> of his Disciples; <NOTE N="g" PLACE="marg">Mat. 12.15, 25.</NOTE> the <HI>secret Councils</HI> of the Scribes and Pharisees, <NOTE N="h" PLACE="marg">Mar. 2.8.</NOTE> their <HI>evil surmisings,</HI> <NOTE N="i" PLACE="marg">Luk. 6.8.</NOTE> their <HI>treache|rous intentions</HI> to intrap him, <NOTE N="k" PLACE="marg">Luk. 11.17.</NOTE> their <HI>mental Blasphemy,</HI> were all naked and manifest before him.</P>
<P><HI>He knew what was in man,</HI><NOTE N="l" PLACE="marg">Joh. 2.24 25.</NOTE> and needed not that any one should tell
<PB N="28" REF="15">
him; <NOTE N="a" PLACE="marg">Mat. 17.21.</NOTE> <HI>He knew</HI> the various <HI>Kinds</HI> of <HI>Devils,</HI> and how they were to be e|jected:<NOTE PLACE="marg">Mat. 17.21</NOTE> <HI>This Kind</HI> cometh not out but by Prayer and Fasting. <HI>He knew</HI> the <HI>Fishes</HI> of the Sea,<NOTE PLACE="marg">Mat. 17.27</NOTE> and <HI>where</HI> they were, and <HI>what</HI> was <HI>in</HI> them.</P>
<P><HI>He knew</HI> not only things <HI>past</HI> and <HI>present,</HI> but <HI>to come</HI>; <NOTE N="b" PLACE="marg">Joh. 18.4</NOTE> He foresaw <HI>all things</HI> that were to come upon him, <NOTE N="c" PLACE="marg">11.11.13.11.</NOTE> <HI>who it was</HI> that should betray him, he foretold his Disciples <HI>all the</HI> cir|cumstances of his <HI>Passion,</HI> <NOTE N="d" PLACE="marg">Mat. 20.18.</NOTE> how he was to be <HI>Betrayed,</HI> <NOTE N="e" PLACE="marg">Mar. 10.23.</NOTE> <HI>Condemned,</HI> <NOTE N="f" PLACE="marg">Mat. 16.21.</NOTE> <HI>de|livered</HI> to the Gentiles, <NOTE N="g" PLACE="marg">Joh. 14.28.</NOTE> <HI>mocked, scourged, spit</HI> on, <HI>kill'd</HI> and <HI>Cru|cified</HI> at <HI>Jerusalem.</HI></P>
<P><HI>Behold,</HI> saith he, <HI>I tell you before</HI>; <NOTE N="h" PLACE="marg">Luk. 19.44.</NOTE> <HI>Let this saying sink into your hearts.</HI> He <NOTE N="i" PLACE="marg">Mat. 26.34.</NOTE> forewarned <HI>Peter</HI> of his <HI>denial,</HI> <NOTE N="k" PLACE="marg">Mat. 31.</NOTE> and the <HI>Disciples</HI> of their <HI>flight.</HI></P>
<P><NOTE N="l" PLACE="marg">Luk. 21.20.</NOTE><HI>He foretold</HI> things to come <HI>after his death,</HI> the <HI>time</HI> and <HI>manner</HI> of the destruction of <HI>Jerusalem</HI>: The <HI>success</HI> of his <HI>Gospel,</HI> the <HI>Effect</HI> (unlikely) of his <HI>Crucifixion,</HI> <NOTE N="m" PLACE="marg">Joh. 12.32.</NOTE> that it should draw all men after him, <NOTE N="n" PLACE="marg">Mat. 24.14.</NOTE> that it should be preached and believed in the whole
<PB N="29" REF="15">
world <NOTE N="a" PLACE="marg">Mat. 13.31.</NOTE> spreading it self like <HI>Leaven,</HI> and like a <HI>grain</HI> of <HI>Mustard-seed,</HI> <NOTE N="b" PLACE="marg">Luk. 10.18.</NOTE> that <HI>Satans</HI> Kingdom should be <HI>de|stroyed</HI> suddenly like <HI>lightning</HI>; not|withstanding the <NOTE N="c" PLACE="marg">Mat. 24.25.</NOTE> <HI>false Christs</HI> and <HI>false Prophets</HI> which should arise.</P>
<P>These and many more were in|stances of the supernatural <HI>knowledge</HI> of Christ: And for his <HI>power,</HI> the time would fail me to insist upon the many and various instances mentioned in the Gospels.</P>
<P>I shall omit the exercise of his do|minion over the Sun, Moon, and Stars, Plants, and Animals, Earth, and Water, the Wind and the Sea, and briefly mind you of those which con|cerned the bodies of men; how he 1. <HI>Fed</HI> their <HI>hunger,</HI> 2. <HI>Healed</HI> their <HI>di|stempers,</HI> 3. <HI>Raised</HI> their <HI>dead,</HI> and 4. <HI>Cast</HI> out <HI>Devils.</HI></P>
<P>He <HI>fed</HI> <NOTE N="a" PLACE="marg">Mat. 14.19.</NOTE> 4000 at one time, and <NOTE N="b" PLACE="marg">Mat. 15.36.</NOTE> 5000 at another, with 5 or 7 Loaves, and a few little Fishes.</P>
<P>He <HI>healed</HI> the <NOTE N="c" PLACE="marg">Mat. 15.30.9.27.4.23.</NOTE> <HI>blind,</HI> ^d <HI>lame,</HI> ^e <HI>deaf,</HI> ^f <HI>dumb,</HI> ^g <HI>maimed,</HI> <NOTE N="h" PLACE="marg">Mat. 8.14</NOTE> <HI>feaverish,</HI> <NOTE N="i" PLACE="marg">Mat. 14.4</NOTE> <HI>hydro|pical,</HI> <NOTE N="k" PLACE="marg">Mat. 4.13</NOTE> <HI>paralitic,</HI> <NOTE N="l" PLACE="marg">Mat. 17.12.</NOTE> <HI>leprous,</HI> and <NOTE N="m" PLACE="marg">Mat 4.23</NOTE> <HI>luna|tick</HI>
<PB N="30" REF="16">
persons. He <HI>cured</HI> not <NOTE N="a" PLACE="marg">Luk. 22.51.</NOTE> <HI>green</HI> wounds only, but ancient inveterate <HI>Maladies</HI> of <NOTE N="b" PLACE="marg">Mat. 9.20</NOTE> 12, of <NOTE N="c" PLACE="marg">Joh. 5.5.</NOTE> 38 years conti|nuance, <HI>one</HI> that was <HI>born blind.</HI></P>
<P>He <HI>used</HI> no <HI>Plasters</HI> nor <HI>Potions,</HI> no <HI>Telesmans</HI> or other <HI>Charms,</HI> but per|formed all these things by a <NOTE N="d" PLACE="marg">Multos.</NOTE> <HI>touch</HI> of his <HI>Hand</HI> or of his <NOTE N="e" PLACE="marg">Mat. 9.20</NOTE> <HI>Garment.</HI> He healed <NOTE N="f" PLACE="marg">Mat. 8.6.</NOTE> <HI>absent</HI> persons as well as <HI>pre|sent,</HI> <NOTE N="g" PLACE="marg">Joh. 5.5.</NOTE> he <HI>spoke</HI> the <HI>word</HI> only and they were <HI>healed.</HI></P>
<P>He <HI>raised</HI> to <HI>life</HI> the Daughter of <NOTE N="h" PLACE="marg">Mar. 5.41</NOTE> <HI>Jayrus,</HI> the <NOTE N="i" PLACE="marg">Luk. 7.11</NOTE> <HI>Widows</HI> Son at <HI>Naim,</HI> his Friend <NOTE N="k" PLACE="marg">Joh. 11.39.</NOTE> <HI>Lazarus,</HI> and <NOTE N="l" PLACE="marg">Mat. 27.52.</NOTE> <HI>many</HI> bo|dies of the Saints. Many of which <HI>healed</HI> and <HI>raised</HI> persons lived till about <HI>Trajan</HI>'s time,<NOTE PLACE="marg"><HI>Eus. Eccl. H. l.</HI> 4. <HI>c.</HI> 3.3.37.</NOTE> as <HI>Quadratus</HI> a Disciple of the Apostles affirmed in his Apology to <HI>Hadrian</HI> the Empe|rour.<NOTE PLACE="marg"><HI>Annot. p.</HI> 81</NOTE></P>
<P>Like a <HI>strong man armed</HI> he cast out Devils, whatever <HI>kind</HI> they were of he quickly dislodged them; <NOTE N="m" PLACE="marg">Mat. 17.18.</NOTE> that <HI>foaming</HI> and <HI>tearing</HI> Devil which withstood the power of his <HI>Disciples,</HI> and <HI>threw</HI> down and <HI>tore</HI> the possessed person, even as he was <HI>yet
<PB N="31" REF="16">
coming</HI> to Christ <HI>himself</HI>; he present|ly <HI>rebuked,</HI> and <HI>healed</HI> the <HI>child,</HI> and delivered him to his Father.</P>
<P>Neither their <HI>long possession,</HI> nor their <HI>numbers</HI> could secure them, he cast <NOTE N="a" PLACE="marg">Mar. 16.9</NOTE> <HI>seven at once</HI> out of <HI>Mary Mag|dalen,</HI> and an <NOTE N="b" PLACE="marg">Luk. 8.27</NOTE> whole <HI>Legion</HI> out of a certain man of the Country of the <HI>Gadarens,</HI> who <HI>had been possessed</HI> by them a <HI>long</HI> time.</P>
<P>Moreover, for <HI>attestation</HI> to the truth of his Gospel, he <HI>delegated</HI> all this power to <HI>others,</HI> to the <NOTE N="c" PLACE="marg">Mat. 10.7 Luk. 9.3.</NOTE> 12 <HI>Apostles,</HI> to the <NOTE N="d" PLACE="marg">Luk. 10.1.&mdash;9.</NOTE> 70 <HI>Disciples</HI>: <NOTE N="e" PLACE="marg">Mat. 16.17.</NOTE> He bequeathed it to <HI>Believers</HI> at his <HI>death,</HI> and they also received and exercised this super|natural power.</P>
<P><HI>I have given a few instances</HI> of the Supernatural <HI>Wisdom</HI> and <HI>Power</HI> of Christ <HI>solitarily</HI> considered: The <HI>History</HI> of the Gospel affords us many Examples wherein they were glori|ously <HI>combined.</HI></P>
<P><HI>By his Knowledge</HI> <NOTE N="f" PLACE="marg">Mat. 16.21.</NOTE> he foretold his <HI>Resurrection,</HI> he <NOTE N="g" PLACE="marg">Mat. 28.2.</NOTE> performed it by his <HI>Power.</HI> By his <HI>Divine &V;nderstand|ing</HI> he <NOTE N="h" PLACE="marg">Joh. 16.16, 28.20.17.</NOTE> foresaw his <HI>Ascension,</HI> and by
<PB N="32" REF="17">
the <HI>Power</HI> of his <HI>Divinity</HI> he <NOTE N="g" PLACE="marg">Luk. 24.57.</NOTE> ascended.</P>
<P><HI>He ascended,</HI> and by his Power he fulfilled the Predictions and Promises which he had made. <HI>He</HI> <NOTE N="h" PLACE="marg">Act. 2.4.</NOTE> <HI>sent</HI> down the <HI>Holy Spirit,</HI> and <HI>shed forth the gifts of supernatural</HI> Wisdom and Power <HI>upon his Apostles.</HI></P>
<P>Not to mention the Apparition of Angels, and of Christ himself, the <NOTE N="b" PLACE="marg">Acts 9&punc;</NOTE> <HI>Bath. Kol.</HI> the <NOTE N="c" PLACE="marg">Acts 10.10.22.17.</NOTE> <HI>Extasies,</HI> <NOTE N="d" PLACE="marg">Acts 16.9</NOTE> <HI>Dreams, Visions,</HI> and <NOTE N="e" PLACE="marg">16.6, 7.</NOTE> <HI>Impulses</HI> which were given them for their <HI>own</HI> assurance: That they might be enabled to preach the Gospel to all Nations, and deliver to the world those Scriptures whereof we are speaking, they had <NOTE N="f" PLACE="marg">Cor. 1<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">.9</NOTE> the <HI>word</HI> of <HI>Knowledge</HI> and of <HI>Wisdom</HI> and of <HI>Faith,</HI> and the <HI>gift</HI> of divers <HI>Tongues,</HI> and <HI>interpretation</HI> of <HI>Tongues</HI> bestowed upon them.</P>
<P>And to <HI>justifie</HI> their <HI>Doctrine</HI> to the <HI>Ages present</HI> and to <HI>come,</HI> they had the Gifts of <HI>Prophesie,</HI> and of <HI>Healing,</HI> and of <HI>Miracles.</HI></P>
<P><NOTE N="i" PLACE="marg">Ap. 4.1.</NOTE><HI>John (the beloved Disciple)</HI> heard a <HI>voice</HI> as it were of a <HI>Trumpet,</HI> talk|ing with him, which said, Come up
<PB N="33" REF="17">
hither, and I will shew thee <HI>things which shall be hereafter</HI>; and imme|diately he was in the <HI>Spirit,</HI> and re|ceived the <HI>Revelation.</HI></P>
<P><NOTE N="a" PLACE="marg">Act. 27.10, 22.</NOTE> <HI>Paul an Apostle</HI> (though born out of due time) came to Visions and Revelations, he <HI>twice foretold</HI> what should <HI>happen</HI> to the <HI>Ship</HI> where|in he was carried <HI>Prisoner</HI> to <HI>Rome.</HI> He <HI>foretold</HI> the <NOTE N="b" PLACE="marg">2 Thes. 2.</NOTE> <HI>Apostacy</HI> of the <HI>lat|ter times,</HI> the <HI>rising</HI> of <HI>Antichrist,</HI> <NOTE N="c" PLACE="marg">2 Tim. 3 1</NOTE> the <HI>perillous times</HI> which should come upon the world in the last days. <NOTE N="d" PLACE="marg">Act. 11.8.</NOTE> <HI>Agabus a Believer</HI> at large <HI>foretold</HI> the <HI>Famine</HI> which was to come upon all the world,<NOTE N="e" PLACE="marg">Act. 21.10.</NOTE> <NOTE N="f" PLACE="marg">Act. 5.13.</NOTE> and the binding of <HI>Paul</HI> at <HI>Jerusalem, &amp;c.</HI></P>
<P><HI>But the Instances</HI> of <HI>supernatural Power</HI> exercised in <HI>healing of Diseases, raising</HI> the dead, ^g <HI>confounding the Op|posers</HI> of their Doctrine, and in se|veral other kinds by the <HI>Apostles,</HI> and their <HI>Companions</HI> and <HI>Adhe|rents,</HI> the <HI>Preachers</HI> and <HI>Writers</HI> of the <HI>Doctrine</HI> of the <HI>Gospel,</HI> are so a|bundantly delivered in the New Te|stament, that I shall not offer at parti|culars.</P>
<P><PB N="34" REF="18"><HI>In the</HI> 4. <HI>of the Acts</HI> we find <HI>all</HI> the Apostles praying <GAP DESC="foreign">, that God would stretch forth his hand to <HI>heal,</HI> &amp; that <HI>signs</HI> and <HI>wonders</HI> might be <HI>done</HI> by the <HI>Name</HI> of his <HI>holy Child Jesus. And immediately</HI> the <HI>place was sha|ken,</HI> and they were all filled with the <HI>Holy Ghost,</HI> and <HI>with Power.</HI></P>
<P>The particular <HI>Miracles</HI> of parti|cular persons are recorded. In <HI>one</HI> word, they <HI>went</HI> and <HI>preached eve|ry where</HI> the Doctrines which are written in the Gospel; the <HI>Lord working with them,</HI> and <HI>confirming their words</HI> by <HI>mighty signs</HI> and <HI>won|ders,</HI> and <HI>gifts of the Holy Ghost.</HI></P>
<P><HI>This is the state</HI> of the <HI>matter</HI> of <HI>Fact,</HI> as it is propounded in the <HI>New Testament</HI>: I conclude therefore, that <HI>supposing</HI> matters of <HI>Fact</HI> to be <HI>truly delivered</HI> in the New Testament&punc; there <HI>is no reason</HI> to doubt <HI>of the Do|ctrines</HI> delivered by <HI>Christ</HI> or his <HI>A|postles,</HI> relating <HI>to faith</HI> or <HI>manners</HI>&punc; And I come to the consideration o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the <HI>last</HI> and <HI>extreme</HI> Opinion of the Anti-scripturists.</P>
<P N="4"><PB N="35" REF="18">IV. <HI>The last Opinion, is of those who deny the truth of the Relation of mat|ters of Fact delivered in the New Te|stament, and in consequence reject the whole body of the Scriptures.</HI></P>
<P><HI>I could wish</HI> there were <HI>no</HI> such as <HI>these,</HI> and that what I have yet to say were altogether <HI>needless</HI> for that rea|son.</P>
<P><HI>But</HI> what means then the publick Rumors which we hear? and whence is an Opinion gone into the world, <HI>that some great Philosophers</HI> and men <HI>of generous reason</HI> are <HI>dis|satisfied</HI> concerning the <HI>truth</HI> of <HI>Scri|pture,</HI> and <HI>believe</HI> the <HI>Authority</HI> of it to be wholly derived from <HI>the Magi|strate.</HI></P>
<P><HI>In reference</HI> to these I shall endea|vour,</P>
<P N="1">1. <HI>Briefly,</HI> to shew that the ground upon which these <HI>Wisemen</HI> and <HI>Phi|losophers reject</HI> the <HI>Scriptures,</HI> is con|trary to the <HI>Reason</HI> of mankind.</P>
<P N="2">2. <HI>To evince,</HI> that the <HI>belief</HI> of the <HI>Divine Authority</HI> of the <HI>Scriptures</HI> is <HI>most</HI> agreeable to <HI>Reason.</HI></P>
<P N="1"><PB N="36" REF="19">1. <HI>As for the Argument</HI> and ground of those (amongst us Christians) that reject the <HI>body of the Scriptures,</HI> I do not remember to have heard of other than this.</P>
<P><HI>They have often</HI> called upon <HI>Belie|vers, Pastors</HI> perhaps, or <HI>Doctors</HI> in the <HI>Church,</HI> for a <HI>clear</HI> and <HI>undeniable evidence</HI> of the truth of the <HI>story</HI> of the Gospel, and they have <HI>not</HI> afford|ed it: therefore they conclude, the <HI>Scriptures</HI> are to be <HI>rejected.</HI></P>
<P><HI>But is this</HI> the reasoning of <HI>gene|rous Wits</HI>? and men of mighty deeds in <HI>Disputation,</HI> of men <HI>pretending</HI> to the <HI>depths</HI> of <HI>Reason</HI> and <HI>Philosophy?</HI></P>
<P>To give a man a <HI>clear</HI> and <HI>unde|niable evidence</HI> of any thing, there are but <HI>two ways, viz.</HI> To convince either his <HI>Senses</HI> or his <HI>&V;nderstand|ing</HI>; the <HI>former</HI> whereof is to be done by <HI>Experiment,</HI> the <HI>later</HI> by <HI>Demon|stration.</HI></P>
<P><HI>Would they</HI> have <HI>now</HI> an <HI>Experi|ment</HI> whether such or such a thing were done 16 or 1700 years ago? <HI>Would</HI> they have a <HI>demonstration</HI> of
<PB N="37" REF="19">
<HI>particulars,</HI> in their nature <HI>indifferent</HI> to be <HI>done</HI> or <HI>not</HI> to be <HI>done, depend|ing upon</HI> the <HI>liberty</HI> of Causes?</P>
<P><HI>Well were it</HI> for the <HI>world,</HI> if these <HI>Beaux Esprits</HI> would have the <HI>pati|ence,</HI> and endure the <HI>fatigue</HI> of ac|quainting themselves <HI>with</HI> the <HI>ways of knowledge (Experiment</HI> and <HI>Demon|stration) it would</HI> not then be trou|bled with the dangerous <HI>Impertinency</HI> of such <HI>Pretenders.</HI></P>
<P><HI>Then these men</HI> would not <HI>call</HI> for <HI>Experiment</HI> in a subject <HI>uncapable</HI> of it, and (being instructed that Demon|stration is only of <HI>&V;niversal</HI> Proposi|tions in <HI>materia necessaria,</HI> whose <HI>con|trary</HI> Positions <HI>imply</HI> a <HI>contradiction</HI>) they would <HI>know,</HI> that to demand <HI>this kind</HI> of <HI>evidence</HI> of the truth of the <HI>story</HI> of the Gospel, is to be ab|surdly <HI>injudicious,</HI> and to <HI>act</HI> contrary to the Reason of mankind.</P>
<P>For seeing we may not with <HI>ci|vility</HI> suppose this <HI>principle</HI> to be advanced only for the <HI>destruction</HI> of <HI>Religion,</HI> and the <HI>ruine</HI> (or at least undeniable hazard) of the
<PB N="38" REF="20">
Souls of men; <HI>We ought to believe</HI> that these <HI>Philosophers</HI> intend this as a <HI>general Maxim</HI>;
<Q>that (in matters at least of moment) men ought not to adventure to act, but upon clear and undeniable evidence, and (<HI>speaking properly</HI>) that wise men ought to be|lieve nothing at all.</Q>
Wherefore <HI>let us suppose this</HI> for a <HI>general principle,</HI> and consider what will follow.</P>
<P><HI>Setting aside</HI> the knowledge of the <HI>Affections</HI> of a few <HI>Lines</HI> and <HI>Numbers,</HI> is not all <HI>learning</HI> to be <HI>cast</HI> away? <HI>Must not the Civil</HI> World of mankind be brought to swift <HI>confusion</HI>? must not <HI>mankind</HI> it self, in a <HI>few days</HI> come to an end?</P>
<P><HI>Suppose</HI> a <HI>Subject</HI> should not yield his <HI>Obedience,</HI> or a <HI>Tenant</HI> his <HI>Rent,</HI> till Titles be made out by Experiment or Demonstration. <HI>Suppose</HI> the <HI>Hus|band-man</HI> and the <HI>Merchant,</HI> the <HI>Ar|tificer,</HI> the <HI>Souldier,</HI><NOTE PLACE="marg">Arist. polit. l. 7. c. 8.</NOTE> the <HI>Banker,</HI> and the <HI>Judge</HI> should not adventure, but stay for the assurance of <HI>Experiment</HI> or <HI>Demonstration,</HI> would not the <HI>whole world</HI> be confounded?</P>
<P><PB N="39" REF="20"><HI>Suppose</HI> men should not <HI>marry,</HI> nor take <HI>Physick,</HI> nor <HI>eat</HI> or <HI>drink</HI> till they should have <HI>clear</HI> and <HI>undeniable evidence,</HI> that all these things <HI>are</HI> what they suppose, and shall <HI>succeed</HI> according to <HI>expectation,</HI> would not <HI>mankind quickly</HI> be <HI>spent,</HI> and brought to an end?</P>
<P><HI>If</HI> the management of all humane concernments, <HI>Political, Oeconomi|cal, Personal,</HI> proceed upon the grounds of <HI>Belief</HI> and <HI>Hope,</HI> and ra|tional (but not demonstrative) infe|rence. <HI>If neither these Philosophers</HI> (if they would consider) nor <HI>any other Person,</HI> either <HI>ever did,</HI> or <HI>possib|ly could,</HI> perform <HI>any one action,</HI> up|on <HI>such</HI> evidence, as these men <HI>require</HI> concerning the <HI>truth</HI> of the <HI>stories</HI> of the <HI>Scripture</HI>; then to <HI>reject them</HI> for want of <HI>such evidence,</HI> is repugnant to the Reason of mankind.</P>
<P><HI>I proceed</HI> therefore to my <HI>second assertion,</HI> that the <HI>Belief</HI> of the <HI>Di|vine Authority</HI> of the <HI>Scriptures</HI> is <HI>most agreeable</HI> to <HI>reason.</HI></P>
<P><HI>That</HI> the <HI>Divine Authority</HI> of <HI>all</HI> the
<PB N="40" REF="21">
Scriptures of the <HI>Old</HI> and <HI>New</HI> Te|stament, are <HI>undeniably concluded</HI> from supposition of the <HI>truth</HI> of the <HI>Relation</HI> or <HI>History</HI> of matters of <HI>fact</HI> in the <HI>New Testament,</HI> I have alrea|dy shewn. And that the <HI>rejection</HI> of all <HI>History</HI> is <HI>against</HI> the <HI>Reason</HI> of mankind is evident, because all man|kind receive some History or other: wherefore I shall briefly shew,</P>
<P N="1">1. That the <HI>History</HI> of the <HI>New Testament</HI> hath <HI>all</HI> those <HI>advantages</HI> whereof <HI>any History</HI> is <HI>capable.</HI></P>
<P N="2">2. That it hath <HI>greater</HI> advantages than any other History.</P>
<P N="1">1. The Arguments inducing men to the belief of any historical Relation, are all of them</P>
<P N="1">Either<LIST>
<ITEM><HI>Ab intra, Internal,</HI> from the 1. <HI>Cre|dibility</HI> and <HI>Scibility</HI> of the Ob|ject. 2. The <HI>Knowledge</HI> and <HI>In|tegrity</HI> of the Writers. 3. The <HI>way</HI> and <HI>manner</HI> of writing.</ITEM>
<ITEM><HI>Ab extra, External,</HI> The 1. <HI>Re|ception</HI> of it in the world. 2. <HI>Con|current</HI> testimonies of <HI>strangers.</HI> 3. The <HI>Concessions</HI> of Adversa|ries, and the like.</ITEM>
</LIST></P>
<P><PB N="41" REF="21">In <HI>all</HI> which <HI>particulars, no History</HI> in the <HI>world</HI> can justly pretend any advantage above that of the New Testament.</P>
<P N="1">1. For the Credibility, Object, and Cognoscibility of it.</P>
<P N="1">1. To say that instances of <HI>super|natural Power</HI> and <HI>Wisdom</HI> are <HI>impos|sible,</HI><NOTE PLACE="marg">Ob. sol.</NOTE> is to deny the <HI>power of God</HI> and his <HI>providence</HI> in governing the world: And to say that such things are <HI>incredible,</HI> as <HI>are</HI> and <HI>have</HI> been actually <HI>believed,</HI> in <HI>all times,</HI> and by <HI>all sorts of persons, Jews</HI> and <HI>Gentiles, Christians</HI> and <HI>Mahometans</HI> (a few <HI>Atheistical</HI> persons only <HI>excepted</HI>) is an <HI>absurdity.</HI></P>
<P><HI>The History</HI> that we speak of, <HI>pre|tends</HI> to no <HI>Intrigues</HI> or <HI>Cabalistick</HI> Counsels, or <HI>Mysteries</HI> of <HI>State,</HI> but <HI>con|teins</HI> it self within the <HI>limits</HI> of things <HI>Visible</HI> and <HI>Audible, things</HI> that were <HI>done</HI> or <HI>spoken</HI>; so that <HI>no History</HI> can have <HI>advantage</HI> over it, <HI>respectu Objecti.</HI></P>
<P N="2">2. As for <HI>Knowledge</HI> in the <HI>deli|verers,</HI> I shall shew it by a <HI>brief In|duction.</HI></P>
<P><PB N="42" REF="22">The whole <HI>New Testament</HI> consists of the Books of the <HI>Revelation, Epistles, Acts of the Apostles,</HI> and the <HI>Gospels.</HI></P>
<P>The <HI>Authors</HI> of the <HI>Epistles</HI> and the <HI>Revelation,</HI> in the <HI>Narrative parts</HI> of them, deliver the things <HI>done</HI> or <HI>spoken to</HI> or <HI>by themselves,</HI> and could not be <HI>ignorant</HI> of their own <HI>experi|ences.</HI></P>
<P>The <HI>Book</HI> of the <HI>Acts</HI> contains some things <HI>done by</HI> or <HI>to</HI> the <HI>rest</HI> of the <HI>Apostles,</HI> but chiefly the <HI>concern|ments</HI> of <HI>Paul</HI>; and it was <HI>written</HI> by <HI>Luke,</HI> who was an <HI>individual Com|panion</HI> of <HI>Paul,</HI> and <HI>intimately</HI> con|versant with the <HI>rest</HI> of the <HI>Apostles.</HI></P>
<P><HI>For</HI> the things <HI>Related</HI> in the <HI>Go|spel</HI> of S. <HI>Luke,</HI> he saith they were <HI>delivered</HI> to him by <HI>those</HI> who from the <HI>beginning</HI> were <HI>Eye-witnesses</HI> of the <HI>works,</HI> and <HI>Ministers</HI> of the <HI>Word,</HI> and <HI>his History agrees</HI> with the <HI>other</HI> Evangelists.</P>
<P>The <HI>Gospel</HI> of S. <HI>Mark</HI> hath <HI>no|thing</HI> which is not in S. <HI>Matthew</HI> or S. <HI>John,</HI> and was <HI>dictated</HI> by S. <HI>Peter,</HI> the <HI>Head</HI> of the <HI>Apostles.</HI></P>
<P>S. <HI>Matthew</HI> was an <HI>Apostle,</HI> and S.
<PB N="43" REF="22">
<HI>John</HI> the <HI>Bosom Apostle</HI> of <HI>Christ.</HI> The <HI>Apostles</HI> were chosen by him for <HI>Witnesses</HI> of his <HI>Words</HI> and <HI>Actions,</HI> they <HI>were</HI> with him from the <HI>begin|ning</HI> of his <HI>Ministry, continued</HI> with him till his <HI>death, conversed</HI> with him till his <HI>Ascension; That which they had heard, which they had seen with their Eyes, which they had looked on, which their hands had handled of the word of life, that</HI> they <HI>delivered</HI> in <HI>writing</HI> to the World: <HI>And more</HI> than <HI>this</HI> no <HI>Writer</HI> or <HI>Relater</HI> of <HI>History</HI> can pre|tend to.</P>
<P N="2">2. For <HI>Arguments</HI> of their <HI>since|rity,</HI> they have left <NOTE N="a" PLACE="marg">Cor. 5.8.6.4.8.</NOTE> <HI>Precepts of Ve|racity,</HI><NOTE PLACE="marg">Phil. 4.8.</NOTE> and <NOTE N="b" PLACE="marg">Jam 3.14</NOTE> <HI>prohibitions</HI> of <HI>lying,</HI> un|der <HI>pain</HI> of <HI>Hell torments,</HI><NOTE PLACE="marg">Eph. 4.25.</NOTE> the <HI>Lake</HI> that <HI>burneth</HI> with <HI>fire</HI> and <HI>brimstone:</HI><NOTE PLACE="marg">Apoc. 21.8.27.22.15.</NOTE> <HI>They have</HI> <NOTE N="c" PLACE="marg">2 Pet. 1.16 2 Cor. 2.17</NOTE> <HI>protested</HI> that they did not <HI>follow cunningly devised Fables</HI>; that they <HI>did things sincerely</HI> as in the sight of God.</P>
<P>They <HI>have appealed</HI> to the <HI>searcher of hearts: The God and Father of our Lord Jesus Christ knoweth that I lie not. The things which I write unto you, behold, before God I lye not, Gal.</HI> 1.20. saith S. <HI>Paul.</HI></P>
<P><PB N="44" REF="23"><NOTE PLACE="marg">1 Thes. 2.3.4.</NOTE>They have <HI>left behind</HI> them vari|ous <HI>instances</HI> of their <HI>simplicity</HI> and godly <HI>sincerity</HI> in representing their <HI>failings</HI> to the <HI>world,</HI> and of <HI>candour</HI> and ingenuity in distinguishing the <HI>dictates</HI> of their own <HI>Reason</HI> from the <HI>inspirations</HI> of the <HI>Holy Spirit:</HI> I <HI>speak by permission,</HI> not <HI>by commandment</HI> of the <HI>Lord: This say I,</HI> not <HI>the Lord; Thus</HI> it is according to <HI>my judgment, &amp;c.</HI> 1 <HI>Cor.</HI> 7.</P>
<P>But <HI>besides all this,</HI> let the matter be estimated acccording to <HI>common reason: If these</HI> men did <HI>devise</HI> a <HI>Fable</HI> and impose it upon the world, <HI>what end</HI> could they <HI>propound</HI> to themselves in so doing? was there any <HI>profit</HI> in being <HI>destitute</HI> of all things? or <HI>pleasure</HI> in being <HI>perse|cuted, afflicted,</HI> and <HI>tormented</HI>? or <HI>ho|nour</HI> in being counted <HI>Fools</HI> and <HI>Mad|men.</HI></P>
<P><HI>Before</HI> they began to <HI>publish</HI> the <HI>Sto|ries</HI> whereof we speak, their <HI>Master was gone,</HI> and all <HI>worldly hopes</HI> were gone away with him: <HI>If they</HI> were not bound in <HI>Conscience,</HI> and in <HI>Spi|rit,</HI>
<PB N="45" REF="23">
what <HI>obligation</HI> had he laid up|on them to <HI>labour</HI> and <HI>suffer</HI> for his <HI>honour</HI> as they did?</P>
<P>To omit the severity of his behavi|our to them, <HI>He called</HI> them off from their <HI>Vocations; Peter,</HI> and <HI>Andrew, James,</HI> and <HI>John</HI> from their <HI>Fishing,</HI><NOTE PLACE="marg">Mat. 9.9.</NOTE> <HI>Matthew</HI> from his <HI>Customers</HI> place, the rest accordingly.</P>
<P>They <HI>forsook</HI> their <HI>Nets,</HI><NOTE PLACE="marg">Mat. 4.20.22.</NOTE> their * <HI>Ships,</HI> their <HI>Relations,</HI> and all their <HI>interests,</HI> and followed him.</P>
<P>And this they did (<HI>clearly</HI> and <HI>plainly</HI>) believing that he was to be a <HI>Great Temporal</HI> Prince, and in hopes of <HI>Preferment</HI> under him. In this Expectation they continued to the last minute of his conversation with them upon Earth, and he per|mitted them so to do.</P>
<P><HI>Their</HI> last words to him were deli|vered in this question,<NOTE PLACE="marg">Act. 1.6.</NOTE> <HI>Lord wilt thou at this time restore the Kingdom unto Israel</HI>? Of the <HI>thing</HI> it self they <HI>never</HI> doubted, they <HI>only</HI> desire to be <HI>in|formed</HI> of the <HI>time,</HI></P>
<P><HI>Now after so long expectation?</HI> Consider his <HI>Answer.</HI></P>
<P><PB N="46" REF="24"><HI>His</HI> Answer was this, <HI>It is not for you to know the times,</HI> &amp;c. <HI>but ye shall receive power when the Holy Ghost is come upon you, and ye shall be witnes|ses of me unto the utmost parts of the earth</HI>; and <HI>immediately</HI> he <HI>vanished</HI> away.</P>
<P><HI>Was this an answer to their Questi|on</HI>? or a <HI>satisfaction</HI> to their <HI>expe|ctation</HI>? Was this an <HI>Obligation</HI> laid upon them? If he had not sent down the <HI>Holy Ghost,</HI> this would have <HI>moved</HI> them indeed, but it would have been to <HI>rage</HI> and <HI>indignation</HI>; this would have <HI>obliged</HI> them indeed, but it would have been to <HI>detest</HI> and <HI>abhor</HI> the <HI>name</HI> and <HI>memory</HI> of him that had <HI>abused</HI> them. But for the <HI>honour</HI> of <HI>his name,</HI> not their <HI>own,</HI> they <HI>did</HI> and <HI>suffered all things,</HI> and <HI>glo|ried</HI> in it. <HI>An irrefragable argument of their sincerity in the things which they delivered.</HI></P>
<P N="3">3. <HI>Of the internal</HI> Arguments for the <HI>belief</HI> of <HI>History,</HI> there remains only the <HI>Consideration</HI> of the <HI>way</HI> and <HI>man|ner</HI> of writing.</P>
<P><HI>Histories then carry</HI> their own <HI>cre|dentials</HI>
<PB N="47" REF="24">
in them, when the <HI>principal parts</HI> of them are <HI>delivered</HI> with such <HI>circumstances</HI> of <HI>times, places,</HI> and <HI>persons,</HI> as may render them liable to <HI>Examination,</HI> and <HI>Refutation,</HI> if they contain any <HI>falshood</HI> in them.</P>
<P><HI>And in this particular,</HI> no <HI>History</HI> hath any <HI>advantage</HI> over that <HI>History</HI> whereof we are <HI>speaking,</HI> as will be <HI>evident</HI> to him that considers it tho|rowout.</P>
<P><HI>Concerning John</HI> the <HI>Baptist,</HI> it is recorded, that he was born some few Months before <HI>Christ,</HI><NOTE PLACE="marg">Luk. 1.5.</NOTE> that his <HI>Mother</HI> was <HI>Elizabeth,</HI> that his <HI>Father</HI> was <HI>Za|chariah,</HI> a <HI>Priest</HI> of the Course of <HI>A|bia,</HI> that they <HI>lived</HI> in the <HI>Hill-Country.</HI></P>
<P><HI>He began to preach</HI> in the 15. of <HI>Ty|berius, Pilat</HI> being Governour of <HI>Judaea, Herod</HI> Tetrarch of <HI>Galilee,</HI><NOTE PLACE="marg">Luk. 3.1.</NOTE> his Brother <HI>Philip</HI> Tetrarch of <HI>Iturea,</HI> and of the Region of <HI>Trachonitis,</HI> and <HI>Lysanias</HI> Tetrarch of <HI>Abilene.</HI> Punctual and particular.</P>
<P><HI>Soon after</HI> this he was <HI>Imprisoned</HI> and <HI>Beheaded</HI> by <HI>Herod,</HI><NOTE PLACE="marg">Mat. 14.3. <HI>Vide Jo|seph. Ant.</HI> 18. <HI>c.</HI> 9.10.</NOTE> for <HI>repre|hending</HI> him <HI>about Herodias,</HI> all which were matters of <HI>Fact,</HI> very easie,<NOTE PLACE="marg">Luk. 2.1.</NOTE> if
<PB N="48" REF="25">
false, to have been refuted.</P>
<P><HI>Concerning Christ,</HI> his <HI>birth</HI> is sta|ted to have been at a time the <HI>most remarkable</HI> that ever was, when the <HI>whole world</HI> was <HI>taxed</HI> by <HI>Augustus,</HI> in the <HI>days</HI> of <HI>Herod,</HI> when <HI>Cyrenius</HI> was <HI>Governour</HI> of <HI>Syria</HI>; the <HI>place ea|sie</HI> to be enquired of, it was in a Manger,<NOTE PLACE="marg">Mat. 4.6.</NOTE> in an Inne, in a <HI>Town</HI> that was a little one among the <HI>thousands</HI> of <HI>Juda,</HI><NOTE PLACE="marg">Mic. 5.2.</NOTE> easie to be examined.</P>
<P><HI>When</HI> he was <HI>about</HI> 30 years old, he was Baptized of <HI>John,</HI><NOTE PLACE="marg">Luk. 3.23.</NOTE> &amp; within a few <HI>days</HI> after he <HI>called</HI> his <HI>Apostles</HI>; and in less than <HI>four years</HI> space he performed all his <HI>mighty Works,</HI> whereof I shall mention only some few particulars.</P>
<P>At <HI>Cana</HI> in <HI>Galilee</HI> he turned <HI>Water</HI> into <HI>Wine,</HI><NOTE PLACE="marg">Joh. 2.1.11. Mat. 9.18.</NOTE> at a <HI>Wedding,</HI> where was much company. He <HI>raised</HI> the <HI>Daugh|ter</HI> of <HI>Jayrus,</HI><NOTE PLACE="marg">Mat. 8.6.</NOTE> the <HI>Ruler</HI> of the <HI>Syna|gogue,</HI> there was but one in that place, she was <HI>his only Daughter,</HI> and <HI>about</HI> 12 years Old.<NOTE PLACE="marg">Luk. 7.<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">.</NOTE> He <HI>healed</HI> the Servant of that <HI>Centurion</HI> that had built a <HI>Syna|gogue.</HI> Can any thing be more particu|lar?</P>
<P><NOTE PLACE="marg">Joh. 11.18</NOTE><HI>At Bethany,</HI> 15 <HI>Furlongs from Je|rusalem,</HI>
<PB N="49" REF="25">
a few days before his death, he raised <HI>Lazarus</HI> after he had been dead <HI>four days.</HI> Could any thing be more <HI>examinable</HI>?</P>
<P><HI>His death</HI> was at <HI>Jerusalem,</HI> at the time of the <HI>Passeover,</HI> a time of great|est annual <HI>concourse</HI> in the <HI>world,</HI> and <HI>then it is said,</HI> that the <HI>Sun</HI> was <HI>dark|ened,</HI> the <HI>Veil</HI> rent, the <HI>Rocks</HI> torn a|pieces, the <HI>Graves</HI> opened. Can any thing be more <HI>refutable</HI> than these things, if they had been false?</P>
<P><HI>So likewise for the Apostles.</HI><NOTE PLACE="marg">Acts 9.33.40.10.1.</NOTE> The <HI>healing</HI> of <HI>Aeneas</HI> at <HI>Lydda, raising</HI> of <HI>Dorcas</HI> at <HI>Joppe,</HI> the passages with <HI>Cornelius</HI> Captain of the Band called the <HI>Italian Band</HI> at <HI>Caesarea,</HI> and ma|ny other <HI>acts</HI> of <HI>Peter. The increpa|tion</HI> of <HI>Barjesus</HI> at <HI>Paphos,</HI><NOTE PLACE="marg">13.6.</NOTE> in the <HI>pre|sence</HI> of <HI>Sergius Paulus</HI> the <HI>Governour.</HI><NOTE PLACE="marg">14.13.</NOTE> The <HI>healing</HI> of a <HI>Cripple</HI> at <HI>Lystra,</HI> in the presence of the <HI>Priest</HI> of <HI>Jupiter,</HI> besides <HI>many</HI> other <HI>acts</HI> of <HI>Paul,</HI> and the <HI>rest</HI> of the <HI>Apostles,</HI> are so circum|stantiated in the <HI>History,</HI> that if <HI>false</HI> they might have been very easily <HI>contradicted.</HI></P>
<P><PB N="50" REF="26">But <HI>besides</HI> all these, this History contains a <HI>Narration</HI> of <HI>things done</HI> and <HI>said,</HI> not only by persons well affected, but by <HI>Herod</HI> and <HI>Pontius Pilate,</HI> and the <HI>Roman Governours,</HI> by the <HI>Pharisees,</HI> the <HI>Scribes,</HI> the <HI>High Priests,</HI> and the <HI>Sanhedrim</HI>; all of them <HI>Enemies</HI> both to the <HI>Historians</HI> and the <HI>History</HI>; and <HI>if any</HI> of these <HI>things</HI> had been <HI>convicted</HI> of <HI>falshood,</HI> would not the <HI>credit</HI> of the whole <HI>Gospel</HI> have (at once) been <HI>utterly overthrown</HI>?</P>
<P><HI>I conclude therefore, that in respect of internal Arguments for belief, no History hath, or indeed can have any advantage above the History of the New Testament.</HI></P>
<P N="2">2. <HI>As for External Arguments,</HI> I can but name them. Though the whole world <HI>interessed</HI> themselves <HI>against</HI> the <HI>story</HI> (so <HI>examinable</HI> as you have heard) though the <HI>Books were extant,</HI> while the <HI>memory</HI> of things was <HI>re|cent, Matthew</HI> within <HI>seven</HI> years, <HI>Mark</HI> within <HI>eleven, Luke</HI> about <HI>twenty four, post mortem Christi</HI>; the <HI>Epistles</HI> of
<PB N="51" REF="26">
<HI>Peter</HI> and <HI>Paul</HI> within <HI>thirty</HI> years, all the rest, <HI>intra unius hominis aetatem,</HI> yet no man could ever <HI>convince</HI> them of <HI>falshood.</HI></P>
<P>The <HI>stories</HI> were <HI>received</HI> by men of the <HI>greatest Wisdom, Learning,</HI> and <HI>Virtue</HI> amongst the <HI>Greeks</HI> and <HI>La|tines.</HI> Many of the <HI>hardest passages</HI> were <HI>attested</HI> and <HI>confessed</HI> by <HI>Ene|mies</HI> and <HI>&V;nbelievers.</HI></P>
<P>The <NOTE N="a" PLACE="marg"><HI>Cyrill c.</HI> 10. <HI>c. Jul.</HI></NOTE> <HI>Authors owned</HI> by <HI>Julian</HI>: the <NOTE N="b" PLACE="marg">Orig. c. C.</NOTE> <HI>Miracles confessed</HI> by <HI>Celsus</HI>: the <NOTE N="c" PLACE="marg">Euseb.</NOTE> <HI>checking</HI> of the <HI>operation</HI> of the <HI>Devil</HI> by <HI>Porphyrius</HI>: <NOTE N="d" PLACE="marg"><HI>Tertio Hi|storiarum, Citat. &agrave; Ju|lio Afr.</HI> 3. <HI>Chronograe Orig. c. c. l</HI> 3.</NOTE> the <HI>Darkness</HI> and <HI>Earthquake</HI> at the <HI>death</HI> of <HI>Christ</HI> by <HI>Thallus</HI> and <HI>Phlegon Trallianus</HI>: <NOTE N="e" PLACE="marg">15.44. <HI>Annalium.</HI></NOTE> the <HI>Crucifixion</HI> of <HI>Christ</HI> (by <HI>Pilat</HI> under <HI>Tiberius</HI>) by <HI>Tacitus</HI>: And in one word, <HI>The entire Volume of the Scri|ptures, the very same which our Church receives (by virtue of the belief of the History of the Gospel)</HI> <NOTE N="f" PLACE="marg">Athanas. Synops.</NOTE> <HI>before any ge|neral Council, or the time of</HI> Constan|tine,<NOTE N="g" PLACE="marg"><HI>Const. ad p.p. Niceae, Vide Theo|doret. l.</HI> 1. <HI>c.</HI> 6. <HI>Gr-Lat. Pan.</HI></NOTE> <HI>without any Convocation of the Clergy, or imperial Edict for that pur|pose, was</HI> instinctu quodam Chri|stiano, <HI>generally received by all Chri|stians,
<PB N="52" REF="27">
and the world made Chri|stians.</HI></P>
<P>In <HI>respect</HI> of all these <HI>Arguments, internal</HI> and <HI>external,</HI> I might have <HI>justly</HI> said, that the <HI>History</HI> of the <HI>Gospel</HI> hath the <HI>advantage</HI> of any <HI>o|ther History</HI>; but <HI>seeing</HI> there are some <HI>particulars</HI> wherein the <HI>advan|tages</HI> are <HI>super-eminent,</HI> I shall <HI>speak</HI> a little of <HI>that distinctly</HI> by it self, and so conclude.</P>
<P N="2">2. These <HI>advantages</HI> I shall reduce to <HI>two heads,</HI>
<LIST>
<ITEM><HI>Testimonium Rei.</HI></ITEM>
<ITEM><HI>Testimonium Dei.</HI></ITEM>
</LIST></P>
<P N="1">1. For the <HI>Testimonium Rei,</HI> con|sider,
<LIST>
<ITEM>1. <HI>Opposition</HI> to the <HI>Gospel.</HI></ITEM>
<ITEM>2. <HI>Prevailing</HI> of the <HI>Gospel.</HI></ITEM>
</LIST></P>
<P N="1">1. Never <HI>any story</HI> was so much <HI>opposed</HI> as the <HI>Books</HI> and <HI>History</HI> of the <HI>New Testament,</HI> by <HI>Jews</HI> and <HI>Gentiles,</HI> by the <HI>World</HI> and by the <HI>Devil.</HI></P>
<P>The <HI>beginnings</HI> and <HI>propagation</HI> of the <HI>Gospel</HI> was by the <HI>Jews maliciously</HI> and <HI>strenuously</HI> opposed in the <HI>times</HI> of <HI>Christ</HI> and his <HI>Apostles,</HI> and in all <HI>succeeding Generations.</HI></P>
<P><PB N="53" REF="27"><HI>Lest all men should believe</HI> in <HI>Christ</HI> (because of his <HI>Miracles</HI>) the <HI>Rulers</HI> took counsel to <HI>destroy</HI> him,<NOTE PLACE="marg">Joh. 11.48</NOTE> the <HI>Peo|ple</HI> cryed out to have him <HI>Cruci|fied.</HI></P>
<P><HI>Lest the last errour</HI> (as they <HI>called</HI> it) should be <HI>worse</HI> than the <HI>first,</HI><NOTE PLACE="marg">Mat. 27.64</NOTE> they <HI>sealed</HI> up his <HI>Sepulchre,</HI> and <HI>set</HI> a <HI>watch</HI> upon it; and lastly, <HI>suborned</HI> the <HI>Soul|diers</HI> to say, that his <HI>Disciples</HI> came by <HI>night</HI> while they were <HI>sleeping</HI> (how could they <HI>know</HI> this?) and <HI>stole</HI> him away.</P>
<P><HI>That the first Miracle</HI> wrought by <HI>Peter</HI> and <HI>John</HI> might not <HI>spread</HI> a|mong the <HI>People,</HI><NOTE PLACE="marg">Act. 4.6.</NOTE> the <HI>Rulers</HI> and <HI>Elders</HI> and <HI>Scribes, Annas</HI> and <HI>Caiaphas,</HI> and <HI>John</HI> and <HI>Alexander,</HI> and all the <HI>Kin|dred</HI> of the <HI>High Priest,</HI> laid <HI>hands</HI> up|on them, and <HI>put</HI> them in <HI>hold,</HI> and <HI>threatned</HI> and <HI>commanded</HI> them not to <HI>speak</HI> at all in the <HI>Name</HI> of <HI>Je|sus.</HI></P>
<P><HI>When Stephen</HI> had uttered his <HI>testi|mony,</HI><NOTE PLACE="marg">Act. 7.57.</NOTE> the <HI>people cried</HI> with a <HI>loud</HI> voice, and <HI>stopped</HI> their Ears, and <HI>ran</HI> upon him with one <HI>accord,</HI> and
<PB N="54" REF="28">
<HI>cast</HI> him <HI>out</HI> of the <HI>City,</HI> and <HI>stoned</HI> him.</P>
<P><NOTE PLACE="marg">Act. 9.2.</NOTE>Wherever they met with <HI>Believers, Men</HI> or <HI>Women,</HI> they <HI>haled</HI> them in|to <HI>Prison,</HI> breathing out <HI>threatnings</HI> and <HI>slaughter.</HI> Wherever they <HI>met</HI> with the <HI>Preachers,</HI> they <HI>opposed</HI> and <HI>blasphemed,</HI><NOTE PLACE="marg">Act. 13.45 14.2. 13.50.</NOTE> they <HI>tumultuated,</HI> they stirred the <HI>Gentiles,</HI> they en|raged the <HI>chief</HI> men of the <HI>Cities</HI> and the <HI>honourable women</HI> against them.</P>
<P>The instances of their <HI>malicious op|position,</HI> in all <HI>ages</HI> of the <HI>Church,</HI> are so many as are not to be <HI>numbred</HI> in a few <HI>Minutes,</HI> but would <HI>require</HI> ma|ny <HI>days</HI> only to <HI>name</HI> them.</P>
<P><HI>They</HI> first <HI>stirred</HI> up <HI>Nero</HI> to <HI>perse|cute</HI> the <HI>Christians,</HI><NOTE PLACE="marg"><HI>Eus. l.</HI> 4.15.</NOTE> they <HI>contrived</HI> the <HI>death</HI> of <HI>Polycarpus,</HI> they <HI>stood</HI> by, and <HI>insulted</HI> over the <HI>dying Martyrs</HI>; in a word, whoever shall <HI>read</HI> the <HI>sto|ries</HI> of <HI>primitive</HI> times, he will find that the <HI>Jews</HI> were generally the <HI>Set|ters</HI> and <HI>Informers</HI> against the <HI>Martyrs,</HI> and the <HI>Brokers</HI> for their <HI>Goods</HI> af|ter <HI>Execution:</HI> And the <HI>Histories</HI> of
<PB N="55" REF="28">
our own and other <HI>Nations</HI> will shew us the <HI>height</HI> of their <HI>malice,</HI> and the <HI>continuance</HI> of it.</P>
<P>Now, <HI>beside the little Nation</HI> of the <HI>Jews,</HI> the rest of the <HI>whole world,</HI> when this <HI>History</HI> began to be <HI>publish|ed,</HI> and the <HI>Books written,</HI> were <HI>Hea|then, universally devoted to the Devil,</HI> whom therefore our <HI>Saviour</HI> stiles, the <HI>Prince</HI> of this <HI>world.</HI></P>
<P><HI>And</HI> now that <HI>feud</HI> which had <HI>de|pended</HI> betwixt the <HI>seed</HI> of the <HI>Serpent</HI> and the <HI>seed</HI> of the <HI>woman</HI> 4000 years, was by the <HI>preaching</HI> and <HI>writing</HI> of these <HI>things</HI> brought to a <HI>Crisis.</HI></P>
<P><HI>The professed</HI> and declared <HI>design</HI> of the <HI>Gospel,</HI> was to drive the <HI>Devil</HI> out of his <HI>Dominion; Notwithstanding</HI> the <HI>antiquity</HI> of his <HI>possession,</HI> the <HI>uni|versality</HI> of his <HI>Church,</HI> and the <HI>con|sent</HI> of <HI>all Nations,</HI> whereby he held his <HI>title. Notwithstanding</HI> his <HI>Em|pire</HI> was <HI>supported</HI> by <HI>Governour;</HI> and <HI>Laws,</HI> and <HI>fortified</HI> by the <HI>Arms</HI> and actual <HI>strength</HI> of all the <HI>world,</HI> he <HI>saw,</HI> that if the <HI>Gospel</HI> were not <HI>sup|pressed,</HI>
<PB N="56" REF="29">
a little <HI>time</HI> would <HI>spoil</HI> the <HI>pride</HI> of all his <HI>glory,</HI> that in a <HI>mo|ment</HI> he should <HI>fall</HI> like <HI>lightning</HI> from <HI>Heaven.</HI></P>
<P><HI>That he should be exorcised</HI> out of the <HI>bodies</HI> which he <HI>possessed</HI>: That his <HI>famous Oracles</HI> should soon be put to <HI>silence</HI>:<NOTE PLACE="marg">Deut. 7.</NOTE> his <HI>gorgeous Temples</HI> and <HI>Images</HI> should be <HI>torn</HI> down, his <HI>My|steries</HI> and <HI>lying wonders</HI> set at nought: That <HI>Prayers</HI> and <HI>Vows</HI> would be <HI>made</HI> to him no more, and he should <HI>cease</HI> to be <HI>celebrated</HI> in the <HI>Songs</HI> of his <HI>Poets,</HI> and <HI>Hymns</HI> of his <HI>Hierophantae.</HI></P>
<P>That <HI>his revelling Festivals</HI> would be turned to <HI>mourning,</HI> no more <HI>gifts</HI> would be <HI>presented,</HI> no <HI>beasts,</HI> nor <HI>children, women</HI> or <HI>men</HI> sacrificed up|on his Altars.</P>
<P>The <HI>Contention</HI> was <HI>de rerum sum|ma (pro aris &amp; focis)</HI> and his <HI>rage</HI> was <HI>kindled</HI> accordingly: <HI>He sum|mons</HI> together all his <HI>wiles</HI> and <HI>strata|gems,</HI> he <HI>musters</HI> all his <HI>forces,</HI> he <HI>sounds</HI> an <HI>Allarm</HI> to the <HI>world,</HI> stirs up <HI>young</HI> and <HI>old, rich</HI> and <HI>poor,</HI> all
<PB N="57" REF="29">
<HI>ages, sexes, conditions,</HI> the people <HI>wise</HI> and <HI>unwise,</HI> the <HI>Common Souldiers</HI> and <HI>Commanders,</HI><NOTE PLACE="marg"><HI>Orig. c.</HI> C. <HI>l.</HI> 1.</NOTE> <HI>Counsellors</HI> and <HI>Judges, Senate</HI> and <HI>Emperours,</HI> by <HI>suppressing</HI> these <HI>Books,</HI> and <HI>destroying</HI> the <HI>Believers</HI> of them, to <HI>erase</HI> the <HI>me|mory</HI> of the <HI>Gospel,</HI> and <HI>abolish</HI> it for ever.</P>
<P>The <HI>people</HI> were <HI>enraged</HI> against the <HI>Believers,</HI> as against the <HI>common Ene|my</HI> of <HI>mankind,</HI> and <HI>pro solenni suo,</HI> they <HI>slandered</HI> them with unthought of <HI>wickedness,</HI> they <HI>imputed</HI> to them all the <HI>calamities</HI> of the <HI>world</HI>: And <HI>required</HI> them to <HI>death: Si Tiberis a|scendit in moenia&mdash;Christianos ad Leo|nes&mdash;</HI></P>
<P><HI>Against these Books,</HI> the <HI>Learned</HI> employed their <HI>Learning,</HI> and the <HI>Witty</HI> employed their <HI>Wit. Celsus, Porphyrius, Jamblichus, Hierocles,</HI> and other <HI>Philosophers,</HI> endeavoured to <HI>dispute</HI> them out of the <HI>world. Sym|machus</HI> and <HI>Libanius,</HI> and other <HI>Rhe|tors</HI> to <HI>declaim</HI> them away. <HI>Julian</HI> and <HI>Lucian</HI> and other <HI>Scoptick wits,</HI> endeavoured to <HI>jeer</HI> and <HI>droll</HI> away the <HI>credit</HI> of them.</P>
<P><PB N="58" REF="30">Mean while the <HI>Senators</HI> and <HI>Law|yers</HI> employ themselves to <HI>destroy</HI> the <HI>Books,</HI> by <HI>stretching</HI> against them the <HI>ancient Laws</HI> against <HI>bringing</HI> in Foreign <HI>Religions,</HI> and against <HI>Magical</HI> and <HI>Fatidical Books</HI>: And to <HI>destroy Books</HI> and <HI>Believers</HI> by <HI>New Laws</HI> made for that <HI>purpose,</HI> a|gainst <NOTE N="b" PLACE="marg"><HI>Plin. Ep.</HI> 10.97.</NOTE> <HI>Combinations (Heteriae) Sa|criledge, Treason,</HI> the <HI>Law</HI> that none should <HI>buy</HI> or <HI>sell,</HI> or <HI>draw water</HI> with|out <HI>Thurification</HI> to the <HI>Gods,</HI> and the like.</P>
<P><HI>By force of these</HI> they <HI>persecute</HI> the <HI>Believers,</HI> as <HI>Enemies</HI> to the <HI>Common|wealth,</HI> and <HI>Traytors</HI> to the <HI>Emperour,</HI> as <HI>sacrilegious</HI> persons, and <HI>contem|ners</HI> of <HI>Religion.</HI></P>
<P>The <HI>people</HI> sometimes <HI>rising</HI> upon them without any <HI>Edict,</HI> sometimes by <HI>virtue</HI> of <HI>Edicts Imperial</HI> or <HI>Pro|consular.</HI></P>
<P><HI>From the beginning</HI> of the <HI>Gospel</HI> to the <HI>end</HI> of <HI>Dioclesian</HI> and <HI>Maximian,</HI> this was the <HI>state</HI> of <HI>Believers.</HI></P>
<P>Their <HI>Scriptures</HI> were <HI>forbidden</HI> to be <HI>read,</HI> and <HI>required</HI> to be <HI>burned</HI>;
<PB N="59" REF="30">
their <HI>Oratories</HI> and (<HI>obscure</HI>) <HI>Churches</HI> were <HI>pulled</HI> in pieces; their <HI>Estates</HI> were <HI>plundered</HI> and <HI>confiscate</HI>; their <HI>bodies</HI> were <HI>imprisoned</HI> and <HI>tormented; Fire</HI> and <HI>Sword,</HI> hot <HI>Iron Chairs</HI> and <HI>Coffins, Gridirons,</HI> and <HI>Cauldrons, Hooks, Stakes,</HI> and <HI>Gibbets,</HI> the <HI>Teeth</HI> of <HI>Lions,</HI> and <HI>Tygers, &amp;c.</HI> were their <HI>portion.</HI></P>
<P><HI>It cannot be shewed, that ever any Book or Story met with equal Oppo|sition.</HI></P>
<P N="2">2. <HI>Consider</HI> then how it <HI>prevailed,</HI> how <HI>quickly</HI> and <HI>largely,</HI> how <HI>deeply</HI> and <HI>effectually,</HI> although the <HI>Precepts</HI> were not <HI>contrived</HI> to <HI>sollicit</HI> the <HI>Af|fections,</HI> nor the <HI>Doctrines</HI> to <HI>court</HI> the <HI>Reason</HI> of men.</P>
<P><HI>At one Sermon</HI> of <HI>Peter</HI> 3000,<NOTE PLACE="marg">Act. 2.41.</NOTE> at <HI>another</HI> 5000 were <HI>converted</HI>: With|in a few years after the <HI>death</HI> of <HI>Christ</HI> we find by S. <HI>Peter,</HI><NOTE PLACE="marg">1 Pet. 1.1.</NOTE> that the <HI>Gospel</HI> was <HI>preached</HI> throughout <HI>Pontus, Ga|latia, Cappadocia, Asia, Bithynia</HI>; and <HI>Paul</HI> had <HI>planted</HI> it from <HI>Jerusalem</HI> round about to <HI>Ilyricum</HI>: Besides what was done by other <HI>Apostles,</HI><NOTE PLACE="marg">Act. 15.</NOTE> in the Pro|vinces assigned them at the <HI>Council</HI> of <HI>Jerusalem.</HI></P>
<P><PB N="60" REF="31"><HI>Within</HI> 66 years this <HI>grane of Mu|stard seed</HI> was become a <HI>Tree,</HI><NOTE PLACE="marg"><HI>Lib.</HI> 10.</NOTE> <HI>Pli|ny</HI> Proconsul of <HI>Bithynia</HI> (to whom the <HI>care</HI> of <HI>Religion,</HI><NOTE PLACE="marg"><HI>Epist.</HI> 97.</NOTE> <HI>ex officio,</HI> did <HI>appertein</HI>) appointed by <HI>Trajan</HI> to <HI>suppress</HI> the <HI>Christians,</HI> he <HI>writes</HI> to him, that this Belief was <HI>Long&egrave; la|t&eacute;&abque; diffusa Civitates, Vicos, Agros, im|pletos Christi cultoribus.</HI></P>
<P><HI>During the second Century,</HI> it had shot out great <HI>branches,</HI> the <HI>boughs</HI> of this <HI>Tree</HI> were stretched out, <HI>Hesterni sumus &amp; vestra omnia implevimus. Tertullian</HI> reckons up the <HI>known</HI> parts of the <HI>World,</HI><NOTE PLACE="marg"><HI>Adv. Judae|os, c.</HI> 7, 8.</NOTE> <HI>in quibus omnibus Chri|sti nomen regnat,</HI> and concludes, <HI>ubi&abque; porrigitur, creditur, colitur, regnat, a|doratur.</HI></P>
<P><HI>And lastly,</HI> During the <HI>third</HI> (<HI>&agrave; morte Christi</HI>) the <HI>Fowls of the air,</HI> and <HI>Beasts of the field lodged under the sha|dow of it</HI>: The <HI>Net</HI> drew good and bad to shore; the <HI>Roman Emperour</HI> and <HI>Empire</HI> declared themselves <HI>Chri|stians,</HI> i.e. <HI>Believers</HI> and <HI>Assertors</HI> of these <HI>Books</HI>: So mightily <HI>grew</HI> the <HI>word</HI> of <HI>God</HI> and <HI>prevailed.</HI></P>
<P><PB N="61" REF="31"><HI>It went on conquering and to con|quer,</HI> not by the <HI>Spirit of the Sword,</HI> but by the <HI>sword of the Spirit</HI>; the <HI>powers of the Earth,</HI> and <HI>the gates of Hell could not withstand it</HI>; it <HI>drove</HI> the <HI>Devil</HI> away with all his <HI>Temples, Idols, Oracles, Priests, Sacrifices, Ser|vices,</HI> like <HI>lightning:</HI> So <HI>fell the Dra|gon, the old Serpent</HI> that <HI>deceived</HI> the <HI>World,</HI> he was <HI>cast out</HI> with all his <HI>train.</HI></P>
<P><HI>So fell Lucifer</HI> the <HI>Son</HI> of the <HI>morn,</HI> his <HI>Friends</HI> and his <HI>Followers</HI> lament|ing.</P>
<P><HI>How art thou fallen from Heaven, O Lucifer the Son of the morning! De|solata Templa rarissimus Victimarum emptor!</HI> Some <HI>complain</HI> of <HI>people</HI> for|saking of the <HI>Gods,</HI><NOTE PLACE="marg">Pliny.</NOTE> others of the <HI>Gods</HI> forsaking their <HI>Oracles</HI> and <HI>Temples,</HI><NOTE PLACE="marg">Porphyr.</NOTE> and becoming <HI>useless</HI> to the <HI>World: He said I will ascend into Heaven, and exalt my Throne above the Stars, but he was soon brought down to Hell.</HI></P>
<P>For the <HI>Gospel</HI> like <HI>Leaven</HI> or <HI>Fire</HI> from <HI>Heaven, seized</HI> upon all that <HI>stood</HI> before it; it <HI>leaven'd</HI> Cities, Islands,
<PB N="62" REF="32">
Castles,<NOTE PLACE="marg"><HI>Tert. Ap.</HI> 37</NOTE> Councils, Camps, the Tribes and Decuries, the Palaces, Senate, Pleading-places.</P>
<P><HI>It took possession</HI> of the <HI>Learned,</HI> and the <HI>Wise,</HI> the <HI>greatest</HI> and <HI>noblest Wits</HI> of the <HI>Eastern</HI> and <HI>Western Nati|ons</HI>: It <HI>raised</HI> up <HI>Philosophers</HI> to con|found the <HI>Philosophy,</HI> and <HI>noble Ora|tors</HI> to confound the <HI>Rhetorick</HI> where|with it was opposed.</P>
<P>Against <HI>Celsus</HI> it excited <HI>Origen,</HI> against <HI>Porphyrie, Apollinarius,</HI> &amp; <HI>Me|thodius</HI>; against <HI>Porphyrie</HI> and <HI>Hiero|cles, Lactantius</HI> and <HI>Eusebius</HI> (besides what was written <HI>sparsim</HI> by <HI>Jerom, Augustine, Cyril, &amp;c.</HI>) It set up <HI>Chry|sostom</HI> against <HI>Libanius, Prudentius</HI> against <HI>Symmachus</HI> and the <HI>Rheto|ricians.</HI></P>
<P><HI>And as it spread</HI> it self <HI>large</HI> and <HI>high,</HI> so where it took <HI>possession,</HI> it took a <HI>deep</HI> possession, <HI>Quantum ver|tice&mdash;tantum radice:</HI> Those that <HI>re|ceived</HI> it truly, <HI>received</HI> it in the <HI>love</HI> thereof, it took <HI>possession</HI> of their <HI>hearts</HI>: it <HI>penetrated</HI> their <HI>spirits,</HI> and took its <HI>lodging</HI> in the inmost <HI>recesses</HI>
<PB N="63" REF="32">
of the <HI>soul.</HI> The <HI>Contents of these Books</HI> was their most <HI>precious Pearl,</HI> and they <HI>hid</HI> it in their <HI>heart.</HI> The <HI>Books themselves</HI> were their greatest <HI>worldly treasure,</HI> and rather than they would <HI>deliver</HI> them to be <HI>burned,</HI> they chose to suffer the <HI>loss of honour, liber|ty, estate, Wives,</HI> and <HI>Children,</HI> nay even <HI>life</HI> it self. When <HI>Dioclesian</HI> re|quired the <HI>Scriptures</HI> that they might be <HI>burned,</HI> In one <HI>Province</HI> (<HI>Egypt</HI>) in <HI>one Month,</HI> 17000 persons <HI>chose</HI> ra|ther to dye than to <HI>deliver</HI> them:<NOTE PLACE="marg"><HI>Eus l.</HI> 8. <HI>c.</HI> 3</NOTE> In <HI>comparison</HI> of these they <HI>counted</HI> not their <HI>lives</HI> dear to them; the <HI>love</HI> of them was <HI>stronger</HI> than <HI>Death,</HI> many <HI>waters</HI> could not <HI>quench</HI> it, neither could the <HI>flouds drown</HI> it. <HI>This was</HI> Testimonium Rei, <HI>and an advantage above all other Histories, or Writings in the World.</HI></P>
<P N="2">2. <HI>Moreover</HI> they had <HI>Testimonium Dei.</HI> Indeed all that is already <HI>spo|ken</HI> is an evidence of a <HI>Divine assi|stance</HI>: But more <HI>particularly, God</HI> gave <HI>Testimony</HI> to these <HI>Books,</HI> by</P>
<P N="1"><PB N="64" REF="33">1. <HI>Their operation upon Believers</HI> of them.</P>
<P N="2">2. <HI>His co-operation with Believers</HI> of them.</P>
<P N="1">1. <HI>The Gospel</HI> which they <HI>contein,</HI> was the <HI>power of God</HI> to every <HI>true Be|liever.</HI> That which <HI>no Institution</HI> in <HI>Philosophy,</HI> nor <HI>Initiation</HI> in the <HI>My|steries</HI> of any of the <HI>Gods,</HI> was ever <HI>able</HI> to <HI>accomplish,</HI><NOTE PLACE="marg"><HI>Vide Orig. C. Cels. l.</HI> 3.</NOTE> that was <HI>every where atchieved</HI> by the <HI>belief</HI> of the <HI>Gospel,</HI> in a <HI>moment.</HI> Like a <HI>charm</HI> from <HI>Heaven,</HI> it stilled the <HI>passions,</HI> and mortified the <HI>lusts</HI> of men. What a <HI>Beadroll</HI> doth <HI>Paul</HI> reckon up in the <HI>Corinthians</HI>:<NOTE PLACE="marg">1 Cor. 6.9.</NOTE> <HI>But ye are washed</HI> (saith he) <HI>but ye are sanctified, but ye are justified, in the Name of the Lord Je|sus, and by the spirit of our God.</HI></P>
<P><HI>Notwithstanding</HI> all the <HI>calumnies</HI> thrown upon <HI>Believers,</HI><NOTE PLACE="marg"><HI>Lact. de fals. sap. l.</HI> 3. <HI>c.</HI> 26.</NOTE> and the <HI>pre|judice</HI> wherewith they were <HI>loaded,</HI> the <HI>unpropitious</HI> and <HI>relucting world</HI> were <HI>forcibly convinced</HI> that the <HI>Be|lievers</HI> of <HI>these Books</HI> were <HI>effectually</HI> taught to <HI>deny ungodliness</HI> and <HI>world|ly lusts,</HI> and to <HI>live soberly, righteously,</HI>
<PB N="65" REF="33">
and <HI>godly</HI> in this <HI>present world</HI>: through the <HI>cloud</HI> of <HI>ignominy</HI> where|with <HI>they</HI> were <HI>encompassed,</HI> their <HI>innocency</HI> broke forth as the <HI>light,</HI> and their <HI>just dealing</HI> as the <HI>noon day</HI>; the <HI>piety, loyalty, justice, charity, magnanimity, patience, meekness,</HI> and <HI>purity</HI> of <HI>Believers</HI> of these <HI>Books,</HI> con|vinced the <HI>unbelieving world,</HI> that <HI>God was in them of a truth</HI>: for they <HI>teach</HI> as <HI>having Authority</HI> and <HI>Power,</HI> and not as the <HI>writings</HI> of other <HI>Scribes.</HI></P>
<P N="2">2. But <HI>beside</HI> the <HI>operation</HI> of these <HI>Books upon</HI> the <HI>Believers,</HI> God was <HI>pleased</HI> to <HI>give testimony</HI> to <HI>them</HI> by his <HI>co-operation</HI> with <HI>them</HI> in <HI>signs</HI> and <HI>wonders,</HI> and <HI>mighty deeds.</HI></P>
<P><HI>The History of the Gospel</HI> tells us, that when <HI>Christ</HI> was even now <HI>leav|ing</HI> the <HI>world,</HI> he <HI>left</HI> this <HI>Legacy</HI> to <HI>Believers</HI> for <HI>confirmation</HI> of the <HI>truth</HI> of the <HI>Gospel; These signs</HI> (said he) <HI>shall follow them that believe; In my name they shall cast out Devils</HI>;<NOTE PLACE="marg">Mar. 16.19</NOTE> <HI>Speak with new tongues; Take up Ser|pents; If they drink any deadly thing,
<PB N="66" REF="34">
it shall not hurt them; They shall lay hands on the Sick, and they shall re|cover.</HI></P>
<P><HI>Now</HI> that this was <HI>made good,</HI> and that <HI>these signs</HI> (so <HI>long</HI> as there was <HI>need</HI>) were <HI>continued</HI> among <HI>Believ|ers,</HI> we have as <HI>good assurance</HI> as we can have of <HI>any</HI> thing <HI>beyond</HI> our own <HI>memory</HI> or <HI>experience.</HI></P>
<P><HI>They have been delivered</HI> to us by a <HI>Cloud</HI> of <HI>Witnesses</HI>; by <HI>men</HI> of the <HI>greatest Wisdom</HI> and <HI>Learning</HI> in their <HI>Generations,</HI> by <HI>persons</HI> of such <HI>inte|grity,</HI> that they <HI>laid</HI> down their <HI>lives</HI> in <HI>testimony</HI> of their <HI>veracity; deli|vered</HI> not by <HI>hear-say,</HI> but upon their <HI>certain knowledge; delivered</HI> in their <HI>Disputations</HI> with, and <HI>Apologies</HI> to the <HI>Adversaries</HI> of <HI>Christianity,</HI> with a <HI>challenge</HI> to the <HI>examination</HI> of the <HI>truth,</HI> or a <HI>conviction</HI> of the <HI>falshood</HI> of them. <HI>Instances</HI> are very <HI>nume|rous,</HI> I shall produce only a <HI>very few.</HI></P>
<P><HI>Justin</HI> the <HI>Martyr</HI> (who suffered <HI>Anno</HI> 165) affirms to <HI>Trypho</HI> the <HI>Jew,</HI><NOTE PLACE="marg">Dial. cum Tryphone.</NOTE> that <HI>these supernatural gifts</HI> were found in his <HI>time</HI> among <HI>Christians.</HI></P>
<P><PB N="67" REF="34"><HI>Irenaeus</HI> an <HI>Auditor</HI> of <HI>Polycarp,</HI> who was a <HI>Disciple</HI> of S. <HI>John</HI> (suffered <HI>circa</HI> 206) <HI>affirms</HI> upon his <HI>own know|ledge,</HI> that the <HI>gift of Prophesie</HI> was then <HI>frequent</HI> in the <HI>Church,</HI><NOTE PLACE="marg"><HI>Iren. l.</HI> 22. <HI>c.</HI> 56. <HI>Eus. b.</HI> 5. <HI>c.</HI> 7 <HI>item c.</HI> 20.</NOTE> that <HI>ma|ny</HI> had the <HI>gift</HI> of <HI>tongues, ipsi audi|vimus</HI>; Others <HI>cast out Devils,</HI> Others <HI>healed Diseases,</HI> Others <HI>raised the dead</HI>; and those <HI>raised persons</HI> conti|nued many <HI>years</HI> amongst them, <HI>pro certo.</HI></P>
<P><HI>Tertullian</HI> in his <HI>Apologetica adver|sus Gentes,</HI> affirms that <HI>Jam de vobis Daemonas ejiciunt.</HI></P>
<P><HI>Origen</HI> against <HI>Celsus,</HI> saith,<NOTE PLACE="marg"><HI>L.</HI> 3.</NOTE> that he <HI>himself</HI> had <HI>seen</HI> by <HI>invocation</HI> of <HI>God,</HI> and the <HI>Name</HI> of <HI>Jesus</HI> very ma|ny that were <HI>delivered</HI> from grievous <HI>maladies,</HI> <GAP DESC="foreign"> (<HI>alienatione men|tis</HI>) <GAP DESC="foreign">.</P>
<P>Not to <HI>mention</HI> others, S. <HI>Augustine</HI> in his <HI>Book de Civitate Dei</HI> (begun a|bout 410, but many <HI>years</HI> in <HI>writing</HI>) <HI>l.</HI> 22. <HI>c.</HI> 8. <HI>gives</HI> an <HI>account</HI> of very many <HI>Miracles</HI> done at <HI>Hippo, Car|thage,</HI> and other <HI>places,</HI> of no <HI>great</HI> di|stance, noting <HI>times, places, persons,
<PB N="68" REF="35">
occasions, appealing</HI> to the <HI>Country, de|livering</HI> them under <HI>terms</HI> of the <HI>greatest assurance; Scio ego; cognosco ego; nos interfuimus, &amp; oculis nostris aspeximus:</HI> And in his Retractations, <HI>Ea quae cognoscimus ne&abque; referre ne&abque; enumerare possumus.</HI></P>
<P><HI>Other Histories and Writings,</HI> and <HI>the Authors and Believers of them can pretend no higher than to the testimony of men,</HI> these <HI>have the testimony of God also:</HI> If we believe the testimo|ny of men, the testimony of God is greater. <HI>I conclude therefore, that there is greater Reason to believe the Hi|story of the New Testament than any o|ther History in the world.</HI></P>
<P>The <HI>sum</HI> of all is this, The <HI>Divine Authority</HI> of the <HI>Scriptures</HI> is the great <HI>fundamental</HI> and <HI>comprehensive</HI> Prin|ciple of <HI>Christianity,</HI> which being <HI>ad|mitted</HI> it <HI>stands,</HI> and being <HI>removed</HI> it presently <HI>falls</HI> to the <HI>ground.</HI></P>
<P>Against this therefore the <HI>great E|nemy</HI> of Religion in these later <HI>days</HI> (under pretence of <HI>Reason</HI> and <HI>Phi|losophy</HI>) directs his <HI>Forces,</HI> and is said
<PB N="69" REF="35">
to have found a success very perni|cious and deplorable.</P>
<P>I <HI>humbly</HI> conceive that the <HI>Resolu|tion</HI> of the <HI>belief of the Divine Autho|rity</HI> of the <HI>Scriptures</HI> into the <HI>Decrees</HI> of <HI>Popes,</HI> or <HI>Determinations</HI> of <HI>Coun|cils</HI> with those who call themselves <HI>Roman-Catholicks,</HI> into <HI>private im|pulses</HI> and <HI>dictates</HI> of the <HI>Spirit</HI> with the <HI>Enthusiasts,</HI> and into the <HI>Laws</HI> and <HI>Edicts</HI> of <HI>Princes</HI> and <HI>Magistrates</HI> with our new <HI>pretenders</HI> to <HI>Reason</HI> and <HI>Philosophy,</HI> is that <HI>engine</HI> whereby the Devil <HI>hath prevailed</HI> to <HI>scandalize</HI> the <HI>world</HI> and cast it into <HI>Antiscriptu|ral</HI> infidelity.</P>
<P>It is for this <HI>cause</HI> that I have con|ceived it <HI>requisite</HI> (after many others who have <HI>done worthily</HI>) to have <HI>re|course</HI> (once more) to the <HI>Original Reason</HI> of things,<NOTE PLACE="marg">Vide Phi|los. Essay.</NOTE> and the common <HI>grounds</HI> whereupon <HI>mankind</HI> doth proceed in matters of this <HI>nature.</HI></P>
<P>Where (hoping that I have <HI>escaped</HI> the <HI>absurdity</HI> of <HI>begging</HI> the matter in <HI>Question, discoursing</HI> in a <HI>circle,</HI> and the <HI>inconveniences</HI> of some other <HI>me|thods</HI>)
<PB N="70" REF="36">
I have endeavoured to <HI>de|monstrate</HI>: That supposing the <HI>truth</HI> of the <HI>New Testament,</HI> both 1. The <HI>Old Testament,</HI> and 2. The <HI>New Te|stament</HI> are to be <HI>received</HI> as of <HI>Di|vine Authority.</HI></P>
<P N="3">3. And supposing <HI>matters of fact</HI> to be truly <HI>related,</HI> the <HI>Doctrinal parts</HI> are to be <HI>believed.</HI></P>
<P N="4">4. For the <HI>Historical Relation</HI> of <HI>matters of fact,</HI> that there is no ground to <HI>dis-believe</HI> it.</P>
<P>That for the <HI>Reception</HI> of it, it hath 1. All the <HI>advantages</HI> whereof an <HI>Hi|story</HI> is capable.</P>
<P N="2">2. Far <HI>greater advantages</HI> than a|ny other <HI>History.</HI></P>
<P>Wherefore I conclude, that <HI>All the Scriptures</HI> (i. e. <HI>the Canonical Books of the Old Testament and the Books of the New Testament) were given by inspiration of God.</HI> Quod erat demonstrandum.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="36">
<PB REF="37">
<PB REF="37">
<P>CONCERNING THE <LIST>
<ITEM>Sinfulness</ITEM>
<ITEM>Danger</ITEM>
<ITEM>Remedies</ITEM>
</LIST> of Infidelity. A SERMON Preached at <HI>Whitehall, Feb.</HI> 16. 1667/68. BY SETH <HI>Lord Bishop of</HI> Sarum.</P>
<P>LONDON, Printed for <HI>James Collins,</HI> at the Kings-head in <HI>Westminster</HI>-hall. 1670.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="38">
<PB N="1" REF="38">
<HEAD>THE SINFULNESS OF INFIDELITY.</HEAD>
<EPIGRAPH>
<BIBL>Heb. III. 12.</BIBL>
<Q>Take heed brethren, lest there be in any of you, an evil heart of un|belief, in departing from the li|ving God.&mdash;Exhort one another daily. &mdash;</Q>
</EPIGRAPH>
<P>_I Shall not spend time in a disputation concerning the Author of this Epistle, <HI>viz.</HI> whether it were <HI>Paul,</HI> or <HI>Barnabas,</HI> or <HI>Luke,</HI> or <HI>Clemens,</HI> or <HI>Apol|los,</HI> &amp;c. but shall with the Church of <HI>England,</HI> suppose S. <HI>Paul</HI> to have been the Author of it.</P>
<P><PB N="2" REF="39">If the Author of it be not infallibly knowen, this ought not to detract from its Authority.</P>
<P>Most of the other <HI>Epistles</HI> have been <HI>acknowledg'd</HI> to be of <HI>divine</HI> Au|thority, because they were <HI>known</HI> to have <HI>proceeded</HI> from <HI>Apostolical wri|ters.</HI></P>
<P>This (on the <HI>contrary</HI>) hath been concluded to be an <HI>Apostolical</HI> Epistle, <HI>propter</HI> <GAP DESC="foreign"> <HI>Chara|cterem,</HI> by reason of that divine and Apostolical Spirit, which to those who have had their Senses exercised, hath manifestly appeared in it.</P>
<P>If it were lawful (in this sense) to <HI>compare spiritual</HI> things with <HI>spiritual</HI>; I should not fear to affirm, that this <HI>Epistle</HI> hath in it some <HI>peculiar advan|tages</HI>; Compared with some other of the Epistles. (<HI>Advantages,</HI> I mean, of usefulness, not of Authority, seeing all of them issued from the same Spirit.)</P>
<P>The <HI>design</HI> of it is <HI>General, Funda|mental, Comprehensive,</HI> not <HI>Private, Cir|cumstantial, Occasional</HI>; And it hath <HI>peculiarly</HI> conveyed to the Church <HI>two</HI> great <HI>treasures.</HI> 1. A <HI>Compleat Model,</HI>
<PB N="3" REF="39">
or System, of <HI>Christian Divinity.</HI> And 2. the <HI>Way</HI> of that <HI>Analogy,</HI> and <HI>manner</HI> of ratiocination, whereby the <HI>true Spi|rit,</HI> and meaning of the <HI>Types</HI> and <HI>Pro|phesies</HI> of the <HI>Old Testament</HI> is to be <HI>found</HI> out and <HI>applied.</HI></P>
<P>It was directed to the <HI>Hebrews</HI>; That is, to those of the <HI>Jewish</HI> Nation, who had received the <HI>Gospel,</HI> and made a Profession of Christianity. And the main <HI>Scope</HI> and <HI>design</HI> of it, is to pre|serve the <HI>Professors</HI> of Christianity from <HI>Apostacy</HI> and <HI>Infidelity.</HI></P>
<P>The <HI>means</HI> used to this purpose; are partly <HI>Didactical,</HI> and partly <HI>Protrepti|cal; Demonstrating</HI> the truths of the <HI>Gospel,</HI> and then <HI>urging</HI> the Professors of those truths, to be <HI>stedfast</HI> in the <HI>faith,</HI> and to beware of Infidelity.</P>
<P>The <HI>Method</HI> here used is a <HI>mixt me|thod</HI> of <HI>Doctrine</HI> and <HI>Application; Dog|matical,</HI> truths and <HI>pathetical Exhorta|tions</HI> continually interwoven.</P>
<P>He begins with the <HI>Great foundation</HI> of our <HI>faith. Christ</HI> is the Son of God,<NOTE PLACE="marg">Chap. 1.</NOTE> the <HI>brightness</HI> of his glory; <HI>better</HI> then the <HI>Angels.</HI><NOTE PLACE="marg">Chap. 2.</NOTE> <HI>Wherefore</HI> if the Word spoken by Angels was stedfast, <HI>how</HI>
<PB N="4" REF="40">
shall we escape if we neglect so great salvation?</P>
<P><NOTE PLACE="marg">Chap. 3.</NOTE>From the <HI>Comparison</HI> of <HI>Christ</HI> with <HI>Moses,</HI> he concludes against Hardness of Heart and Infidelity.</P>
<P><NOTE PLACE="marg">5.6.7 8.</NOTE>He demonstrates the <HI>Priesthood</HI> of Christ to be more <HI>Excellent</HI> then that of <HI>Aaron</HI>; and in the <HI>midst</HI> of his <HI>argument,</HI><NOTE PLACE="marg"><GAP DESC="illegible" RESP="OXF" EXTENT="2 letters"> 6.</NOTE> he falls into an <HI>Application,</HI> or Corollary, concerning the dreadful Condition of them that fall away.</P>
<P>This is his design, and method, thorowout the Epistle; <HI>Whatever Do|ctrine</HI> he is upon, this is still the <HI>drift</HI> and <HI>aim</HI> of all his <HI>Applications,</HI> namely to <HI>preserve</HI> the <HI>Professors</HI> of <HI>Christia|nity,</HI> from <HI>Apostacy</HI> and <HI>Infidelity.</HI></P>
<P>The words, which I have chosen, are a <HI>Reiteration</HI> or Reinforcement of an <HI>Application,</HI> or Corollary, arising from the Consideration of the <HI>Excellency</HI> of <HI>Christ</HI> above <HI>Moses.</HI><NOTE PLACE="marg">3.5.</NOTE> Moses was faith|ful in the house as a <HI>Servant</HI>; Christ as a <HI>Son,</HI> over his <HI>own</HI> house. This house are <HI>we</HI> if we hold fast <HI>our faith.</HI></P>
<P>Wherefore as the Holy Ghost saith,</P>
<Q>Harden not your hearts&mdash;</Q>
<Q><PB N="5" REF="40">Take heed brethren, lest&mdash;</Q>
<P>I say, the words are an <HI>Use of Exhor|tation,</HI> and in them are considerable,</P>
<P N="1">1. The Persons to whom directed: Professors of Christianity, expressed in the Word <HI>Brethren.</HI></P>
<P N="2">2. Matter or Object about which it is conversant, <HI>Unbelief</HI>: heart <HI>unbelief.</HI></P>
<P N="3">3. Form of Exhortation <HI>by way of Caveat.</HI> <GAP DESC="foreign"> take heed.</P>
<P>Now every <HI>Caveat</HI> implies,</P>
<P N="1">1. Evil in the thing.</P>
<P N="2">2. Danger of the thing.</P>
<P N="3">3. That there are wayes and means to prevent it. This is implyed in the <HI>Caveat,</HI> and expressed in words fol|lowing.</P>
<P>My design, at this time, will be to enforce the Exhortation of the Text: And seing that every Application is a <HI>Consequence</HI> or <HI>Corollary</HI> arising from some <HI>Antecedent</HI> Proposition, and the <HI>force</HI> of it is <HI>finally</HI> resolved into the <HI>truth</HI> and <HI>evidence</HI> and <HI>concernment</HI> of that Antecedent: Therefore it will be necessary to draw out that Antecedent by reflecting briefly upon the Text as it lies in the <HI>Series</HI> of the Epistle.</P>
<P N="1"><PB N="6" REF="41">I. Then, <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">or the <HI>Persons.</HI> They are here <HI>styled Brethren,</HI> and elsewhere, <HI>Holy Brethren,</HI><NOTE PLACE="marg">3.1. 5 4.</NOTE> <HI>Partakers of</HI> the <HI>hea|venly</HI> Calling. <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">hey were <GAP DESC="foreign">, <HI>baptized</HI> into the <HI>Profession</HI> of the <HI>Gospel,</HI> they had <HI>tasted</HI> of the <HI>Word of God,</HI> and the power of the world to come.</P>
<P N="2">II. The Matter. <HI>Unbelief,</HI> or rather <HI>Disbelief,</HI> (<HI>not</HI> Negative Infidelity, <HI>but</HI> a positive Revolting from the faith which they had professed) <HI>Ge|nerally,</HI> a Disbelief of the <HI>Word</HI> of God; <HI>Particularly,</HI> a Disbelief of the <HI>Gospel,</HI> as to the <HI>Doctrines,</HI> or <HI>Promises,</HI> or <HI>Threatnings</HI> thereof.</P>
<P N="3">III. For the <HI>Form</HI> that which is here expressed by <GAP DESC="foreign"> (look to it) is in the other forms of <HI>Exhortation,</HI> tho|rowout the Epistle, <HI>expressed</HI> by termes of the <HI>greatest Emphasis</HI> and earnestness imaginable, Let us Fear lest we fall short, 4.1.</P>
<P>Labour to enter, 4.11.</P>
<P>Use diligence, not be slothful, 6.11, 12.</P>
<P>Press earnestly, draw near, hold fast, 10.22.</P>
<P><PB N="7" REF="41"><GAP DESC="foreign">. Let us <HI>give more dili|gent heed lest by any means</HI> we should let it slip, 2.1.</P>
<P>So that the Summe of the Apostles <HI>Argumentation</HI> is this: <HI>The last resoluti|on</HI> of <HI>all</HI> the <HI>Obligation</HI> of men, is into reasons of <HI>Duty</HI> and of <HI>Interest.</HI></P>
<P>If there be <HI>Wickedness</HI> in <HI>Infideli|ty,</HI> it is matter of <HI>Duty,</HI> if there be <HI>Danger in</HI> it, and <HI>Danger of</HI> it, it is mat|ter of <HI>Interest</HI> and <HI>Concernment</HI> to <HI>Be|ware</HI> of it.</P>
<P>This <HI>Heart</HI> of <HI>Unbelief</HI> is an <HI>Evil</HI> heart (<GAP DESC="foreign">) there is <HI>Wicked|ness</HI> in it. It <HI>grieves</HI> the Spirit of God; It <HI>provoked</HI> him So, that he <HI>sware</HI> in his wrath, that he would take Vengeance <HI>for</HI> it: there is <HI>Danger in it. Yet</HI> it was a thing <HI>Ordinary</HI> and <HI>common</HI> amongst the <HI>Fathers</HI> of these Hebrews, it was neque <HI>Novum,</HI> neque <HI>Rarum, There is Danger of it.</HI></P>
<P><HI REND="margQuotes">It is the <HI>Duty</HI> and <HI>Concernment</HI> of every one <HI>Professing</HI> Christianity to take heed lest there be in them an <HI>heart</HI> of <HI>Unbelief</HI>; and to use all means to prevent it. This is the Ante|cedent.</HI></P>
<P><PB N="8" REF="42"><HI>Wherefore take heed brethren,</HI> &amp;c.&mdash; (which is the Exhortation by way of Caveat; &mdash; <HI>Exhort one another dayly,</HI> &amp;c. which is the way to prevent it.</P>
<P>So then for the enforcement of the exhortation upon the whole matter, I am to speak
<LIST>
<ITEM>I. <HI>Of the Evil of Infidelity.</HI></ITEM>
<ITEM>II. <HI>Of the Danger of falling into it.</HI></ITEM>
<ITEM>III. <HI>Of the meanes of preventing it.</HI> And then to conclude with</ITEM>
<ITEM>IV. <HI>The Exhortation of the Text.</HI></ITEM>
</LIST></P>
<P><NOTE PLACE="marg">1.</NOTE>In speaking of the <HI>Evil</HI> of <HI>Infide|lity,</HI> I shall not discourse at large, but confine my self to an enquiry into <HI>two pretenses</HI> (Which having been broach|ed in the late times of <HI>Infidelity towards the King,</HI> are said to have operated very far towards a general <HI>Apostacy</HI> from the faith, and the production of <HI>Infidelity towards</HI> God) both which <HI>appealing</HI> to the <HI>tenor</HI> of the <HI>Scriptures</HI>; must be examined by them.</P>
<P><NOTE PLACE="marg">3.</NOTE>The first is of a <HI>famous</HI> Author, and it is this, That the <HI>Scriptures</HI> do not make <HI>Infidelity</HI> to be a <HI>Sin,</HI> at the time of the delivery of the Scriptures.</P>
<P><PB N="9" REF="42">The second is of a <HI>Writer more ob|scure,</HI> but in it self,<NOTE PLACE="marg">2. <HI>C.W.</HI></NOTE> so agreeable to the disposition of the present generation, that it hath possessed the minds of ma|ny; it is this, that</P>
<P><HI>Although Infidelity</HI> (according to the Scriptures) in the times of <HI>Christ and his Apostles,</HI> were <HI>sinful,</HI> and <HI>inex|cusable</HI>; yet in <HI>our</HI> times, it is <HI>excusa|ble.</HI> These are the pretences to be ex|amined.</P>
<P>The Substance of the Gospel, as it immediately relates to Christian duty, is summarily reduced to the <HI>Doctrines</HI> and <HI>Injunctions</HI> of our Lord Christ, and his Apostles.</P>
<P>The Author of Leviathan (cap. 42. pag. 286.) tells us in plain terms, that
<Q><HI>We do not</HI> read any where (in the Scri|ptures) <HI>that</HI> they which <HI>received</HI> not the <HI>Doctrine</HI> of Christ, did therein <HI>Sin.</HI></Q></P>
<P>And again,<Q> that the <HI>Injunctions</HI> of <HI>Christ,</HI> and his <HI>Apostles,</HI> men might re|fuse without sin.</Q></P>
<P>Now concerning this assertion&punc; I can|not chuse but say, that had I not been acquainted with the works of that au|thour
<PB N="10" REF="43">
(especially those relating to re|ligion) I should exceedingly wonder at it, because it <HI>supposes</HI> men never to look into their Bibles, which is the thing it would perswade.</P>
<P><NOTE PLACE="marg"><HI>Mat.</HI> 21.42.</NOTE>In the 21. of Matth. Our Saviour askes the <HI>Jewes</HI> this question, <HI>Did ye never read in the Scriptures</HI> such a thing? a question which I must repeat to the <HI>Assertors</HI> of this <HI>doctrine.</HI> Did they <HI>ne|ver read</HI> in the <HI>Scriptures</HI> the <HI>Sinfulness,</HI> the <HI>Danger,</HI> the <HI>Heynousness</HI> of Infideli|lity?<NOTE PLACE="marg"><HI>Luc.</HI> 9.41.</NOTE> Surely he that runs may read it.</P>
<P><MILESTONE N="1"> Our Saviour Christ, <HI>before his</HI> death, did <HI>oftentimes</HI> vehemently <HI>rebuke</HI> his Disciples, for <HI>Infidelity,</HI> "O faithless and perverse generation, how long shall I endure you? (<HI>Quousque</HI> tandem abu|temini patienti&acirc; nostr&acirc;) And <HI>after his Resurrection,</HI><NOTE PLACE="marg">24.25.</NOTE> he calls them <HI>fools</HI> and <HI>slow of</HI> heart, for unbelieving: Did they never read these <HI>Increpations?</HI></P>
<P><MILESTONE N="2"> The <HI>Author</HI> of this Epistle, and the <HI>rest</HI> of the <HI>Apostles,</HI> do every where <HI>ve|hemently</HI> and earnestly <HI>dehort</HI> from Un|belief. <HI>Did</HI> they never read these <HI>De|hortations?</HI></P>
<P><MILESTONE N="3"> In the 8 of <HI>John,</HI> Christ tells the
<PB N="11" REF="43">
<HI>Jews,</HI> that if they <HI>believe</HI> not,<NOTE PLACE="marg"><HI>Jo.</HI> 8.24.3.36.</NOTE> they <HI>shall dy in their</HI> Sins. That the <HI>wrath</HI> of God <HI>abideth</HI> on them, that <HI>he that</HI> be|lieveth not, is <HI>damned</HI> already. Did they never read these <HI>Denunciations</HI>?</P>
<P>Yes! these last, it seems this Author had read, &amp; as his manner is, thinking he could accommodate an answer to these, he hath pronounced securely of all the rest: <HI>To these</HI> he saith that they <HI>import</HI> onely a <HI>non</HI>-remission of the <HI>sins com|mitted aganst the laws of their Country</HI>; (that they should dy in <HI>them</HI>;) <HI>but</HI> that they do <HI>not</HI> evince, any <HI>sinfulness</HI> to be in <HI>Infidelity</HI>; Wherefore I must crave licence to proceed.</P>
<P><MILESTONE N="4"> The <HI>Apostle</HI> in the 21 of the Revela|tions,<NOTE PLACE="marg"><HI>R.</HI> 21.8.</NOTE> give a <HI>Catalogue</HI> of such <HI>sinners</HI> as are of the <HI>bigest</HI> rank, <HI>Such</HI> as are most <HI>abominable</HI> in the eyes of God, <HI>Such</HI> as are to have their <HI>portion</HI> in that <HI>lake</HI> which burneth with <HI>fire</HI> and <HI>brimstone,</HI> and he puts <HI>Unbelievers</HI> in the head of this Regiment <Q>The <HI>fearful</HI> and
<HI>Un|believers,</HI> and <HI>Abominable,</HI> and <HI>Mur|therers,</HI> and <HI>Whoremongers,</HI> and <HI>Sorce|rers,</HI> and <HI>Lyars</HI> shall have their portion in that lake.</Q></P>
<P><PB N="12" REF="44"><NOTE PLACE="marg"><HI>Obj.</HI> 1.</NOTE>But it may be, perhaps; that the <HI>Scripture</HI> doth not in <HI>plain</HI> and <HI>express termes,</HI> affirm Infidelity to be Sinful!</P>
<P><NOTE PLACE="marg"><HI>Res.</HI> 1.</NOTE>The Text tells us <HI>plainly</HI> and <HI>expres|ly,</HI> that an heart of unbelief is <GAP DESC="foreign"> (not <GAP DESC="foreign"> but <GAP DESC="foreign">, not in|commodious but wicked.)</P>
<P><NOTE PLACE="marg"><HI>Obj.</HI> 2.</NOTE>But <HI>Philosophers</HI> and <HI>Mathematicians</HI>; (pretending Strictness &amp; demonstration in discourse) regard <HI>not general</HI> words; but have recourse to the <HI>Definitions of things,</HI> and from <HI>thence</HI> proceed to <HI>af|firm</HI> or <HI>deny</HI> the <HI>Attribution</HI> which is under question.<NOTE PLACE="marg"><HI>Res.</HI> 2.</NOTE> Let us therefore have <HI>recourse</HI> to the <HI>definition</HI> of <HI>Sin.</HI></P>
<P>Those who have spoken most <HI>accu|rately</HI> concerning the <HI>nature</HI> of Sin, they have resolved, that the <HI>formal notion</HI> of it, consists in a <HI>departure from God.</HI> it is <HI>Aversio</HI> &agrave; <HI>Deo, &amp; Conversio</HI> ad <HI>crea|turam.</HI></P>
<P><NOTE PLACE="marg"><HI>Jer.</HI> 2.12.</NOTE>In the second of <HI>Jeremy,</HI> and 12. we find the <HI>Prophet</HI> as it were in <HI>furore sacro</HI> (in a prophetic rage) <HI>breaking</HI> forth in|to this <HI>Exclamation.</HI>
<Q><HI>Be astonished, O ye heavens,</HI> be ye horribly afraid, be very desolate saith the Lord! <HI>What</HI> ailes the Prophet to <HI>cry</HI> so loud?
<PB N="13" REF="44">
to make the <HI>heavens resound</HI> his <HI>Excla|mation</HI>? my people (saith he) have committed two <HI>Great</HI> evils, they have <HI>Forsaken</HI> me, that's the first. An heart of unbelief, is <HI>an evil heart, in depar|ting from the living God.</HI></Q></P>
<P>It is true that the <HI>Spirit</HI> of God in the Scriptures, doth not <HI>usually</HI> descend to Logical <HI>accuracy,</HI> to the <HI>quatenus,</HI> or <HI>Causality,</HI> to the observation of the rules of <GAP DESC="foreign">.</P>
<P>And this makes it oft-times, <HI>harder</HI> to <HI>deal</HI> with men of <HI>perverse</HI> minds, then <HI>many</HI> do imagine. But the more <HI>rare</HI> this is, the more you will take no|tice of the <HI>Providence,</HI> when you shall consider, how <HI>accurately,</HI> and how <HI>fully,</HI> the Scripture hath determined that which is in Question.</P>
<P>In the 16. of <HI>Joh.</HI> 8. our Saviour tells them,<NOTE PLACE="marg"><HI>Ioh.</HI> 16.8.3.18.19.</NOTE> that the Spirit shall rebuke the world of <HI>Sin,</HI> of <HI>righteousness,</HI> of <HI>judgement:</HI> Of <HI>Sin, Because</HI> they <HI>be|lieve not</HI> on him. Joh. 3.18. he that <HI>believeth not</HI> is <HI>Condemned, because</HI> he believeth not. <GAP DESC="foreign">, the rejection of the Gospel is said to be
<PB N="14" REF="45">
<HI>the</HI> very <HI>Condemnation,</HI> So <HI>expressly</HI> is, the <GAP DESC="foreign">, delivered to us, (by <HI>Causal</HI> and <HI>Identical</HI> propositions) in the Scripture; Who is it now, that can <HI>perswade</HI> us, that the <HI>Scriptures</HI> do not affirm, any <HI>Sinfulness</HI> to be in Infi|delity?</P>
<P>Yes verily! the <HI>Scriptures not onely teach us,</HI> that <HI>unbelief is a sin,</HI> but they teach us likewise</P>
<P N="6">6. The <HI>Heinousness</HI> and <HI>Aggravation,</HI> the <HI>Sinfulness</HI> and <HI>Punishment</HI> of this Sin.</P>
<P>It was <HI>this</HI> that brought all <HI>other</HI> sin into the <HI>World; and</HI> every <HI>Premedi|tated sin</HI> arises from it. It <HI>hardens</HI> the heart, and <HI>sears</HI> the Conscience, and makes it bid <HI>defiance</HI> to the Lord of Glory.</P>
<P>Concerning <HI>David</HI> we read in the Psalms, that once he said in his <HI>Hast</HI> that <HI>all</HI> men are <HI>liars,</HI> did he <HI>revoke</HI> it when he was at <HI>leisure?</HI> No, the more he thought of it, the higher he pro|ceeds, and becomes the more assured in this charge; <HI>Surely</HI> (saith he) Men of <HI>low</HI> degree are <HI>Vanity,</HI> and men of <HI>high degree</HI> are (not liars but) a <HI>Lie.</HI><NOTE PLACE="marg"><HI>Ps.</HI> 62.9.</NOTE> <HI>Yet</HI> if
<PB N="15" REF="45">
one gives the <HI>lie</HI> to one of these <HI>lyars,</HI> it is the utmost provocation; it is the <HI>stated word of defiance,</HI><NOTE PLACE="marg"><HI>Neh.</HI> 23.1<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">.</NOTE> concluded fit to <HI>justifie</HI> the <HI>Duel</HI> or the <HI>Stab.</HI> On the <HI>other</HI> side, God glories in this, that he is <HI>not</HI> a <HI>man</HI> that he should <HI>lie,</HI> that the strength of Israel will not lie, yet <HI>infi|delity</HI> gives him the <HI>lye.</HI>
<Q><HI>He that be|lieveth not God makes him a Liar.</HI></Q>
<BIBL>(1 Joh. 5.10.)</BIBL></P>
<P N="7">7. I desire to know <HI>what</HI> is that <GAP DESC="foreign">, whereby the <HI>Heinousness</HI> of any sin is to be estimated.</P>
<P>Is it the <HI>denunciation</HI> of <HI>Future</HI> Ven|geance?<NOTE PLACE="marg"><HI>Th.</HI> 1.7.</NOTE>
<Q>The Lord Jesus shall be revealed from <HI>heaven</HI> with <HI>his mighty Angels,</HI> in <HI>flaming fire, taking Venge|ance</HI> upon Unbelievers, and they shall be punished with everlasting destru|ction, from the presence of the Lord and from the presence of his power.</Q></P>
<P>Is it <HI>Old</HI> or <HI>New, Past,</HI> or <HI>present In|stances</HI> of Vengeance?<NOTE PLACE="marg"><HI>Ro.</HI> 11.20.</NOTE> <HI>Were</HI> not the <HI>body</HI> of this <HI>people newly</HI> cut off for <HI>unbe|lief</HI>? And of <HI>ancient</HI> dayes, whose were the <HI>Carcasses</HI> that fell in the <HI>Wilderness</HI>; and to whom <HI>did God swear</HI> in his
<PB N="16" REF="46">
<HI>wrath,</HI> that they should <HI>not enter</HI> into his <HI>rest,</HI><NOTE PLACE="marg"><HI>Heb.</HI> 3.</NOTE> but to them that <HI>believed not?</HI></P>
<P>Consider but the story, from whence the <HI>Exhortation</HI> of the Text arises. <HI>How God was provoked through unbelief. The text</HI>
tells us&punc; that<Q> he was <HI>Moved,</HI> he was <HI>Tempted,</HI> he was <HI>Grived,</HI> he was <HI>Provoeked,</HI> till he sware in his wrath&mdash;</Q> </P>
<P>The words are taken out of the 95 Psalm,<NOTE PLACE="marg"><HI>Ps.</HI> 95.</NOTE> to which the 78. is parallel.
<Q><HI>They were</HI> (saith the Psalmist) a <HI>stub|born</HI> and rebellious <HI>Generation</HI>; They <HI>tempted God,</HI> and <HI>spoke against</HI> him, Therefore the Lord heard this and was <HI>wroth:</HI> So a <HI>fire</HI> was <HI>kindled</HI> against <HI>Jacob</HI> and <HI>anger</HI> against Israel; <HI>Because they believed not in God, and trusted not in his</HI> Salvation &mdash; When God heard this, he was wroth, and greatly abhorred Israel, he gave way to his <HI>Indignation, wrath, anger, displeasure</HI> and <HI>Jea|lousy.</HI></Q></P>
<P>I conceive, now the <HI>first</HI> Question to be stated, viz. <HI>Whether</HI> (according to the tenor of the Scripture) <HI>Infidelity</HI> were <HI>sinful</HI> and <HI>dangerous,</HI> in the <HI>time</HI>
<PB N="17" REF="46">
of the <HI>delivery</HI> of the <HI>Scriptures</HI>: I proceed to the second Question, viz. (<HI>However it was in antient times.</HI>)</P>
<P N="2">2. Whether Infidelity, be not in such times as ours Excusable?</P>
<P>My meaning is this: <HI>Whether</HI> (speak|ing according to Scriptural grounds, and reason) <HI>Now</HI> that <HI>Miracles, extra|ordinary gifts</HI> and <HI>Prophesies</HI> are <HI>ceased, Infidelity</HI> be <HI>not</HI> become <HI>Excusable</HI> (however it might be <HI>Sinful</HI> and <HI>inexcu|sable</HI> during the time when Prophesies and Miracles were in use?)</P>
<P>The <HI>first</HI> verse of this Epistle (to the Hebrews) tells us what <HI>powerful</HI> and <HI>noble motives</HI> to <HI>believe,</HI> God had af|forded to the <HI>Fathers.</HI></P>
<P><HI>God</HI> himself was pleased to speak to them, <GAP DESC="foreign">, at sun|dry times, and in divers manners.</P>
<P>In the <HI>Times</HI> of the <HI>Patriarchs, Jud|ges, Kings,</HI> and <HI>Prophets</HI> by the <HI>Wayes</HI> of <HI>Visions, Dreams, Voices, <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">imilitudes, &V;rim,</HI> and by divers <HI>miracles</HI> and <HI>won|ders.</HI></P>
<P><HI>So likewise,</HI> for those <HI>that are here ex|horted</HI>; About the <HI>time</HI> of the <HI>Wri|ting</HI> of <HI>this Epistle; God</HI> had spoken
<PB N="18" REF="47">
to them by his <HI>Son</HI> (the brightness of his Glory, the image of his person) And by the <HI>Apostles,</HI> to whom also he bare <HI>Witness,</HI> by mighty signes and won|ders, by divers miracles and gifts of the Holy Ghost.</P>
<P>Now that <HI>Such</HI> men as <HI>these, who had</HI> so great <HI>advantages</HI> to bring them to <HI>believe,</HI> should be <HI>severely punished</HI> for <HI>Infidelity,</HI> I am perswaded there is hardly any man, but thinks it very just and reasonable.</P>
<P><HI>That such</HI> as had <HI>seen</HI> the wonders of God, in <HI>Egypt</HI> and the <HI>Wilderness,</HI> so <HI>manifestly miraculous,</HI> so <HI>often repeated,</HI> and yet for <HI>all this</HI> would not <HI>believe,</HI> that <HI>their Carcasses</HI> should <HI>fall</HI> in the <HI>Wilderness.</HI></P>
<P>That <HI>Ananias</HI> and <HI>Sapphira</HI> who had <HI>known</HI> the miracles which had been done by the Apostles, should think to <HI>Cousen</HI> the Apostles: it <HI>deserved</HI> the <HI>Judgment</HI> that <HI>befell</HI> them.</P>
<P>As for <HI>our selves</HI> had we lived in the times of <HI>Miracles</HI> or <HI>Prophesies,</HI> we <HI>doubt</HI> not but we should have <HI>believed.</HI> Or, as <HI>Philip</HI> said, shew us the father, and it sufficeth. <HI>Could</HI> we but once <HI>see a mi|racle,</HI>
<PB N="19" REF="47">
or <HI>talk</HI> with one <HI>returning</HI> from the <HI>dead</HI>; it <HI>should suffice,</HI> we would <HI>believe.</HI></P>
<P>But <HI>seing</HI> it is now <HI>many hundreds</HI> of yeares, Since these things are <HI>ceased,</HI> and we have nothing left us, <HI>Praeter mi|raculorum famam</HI>; If <HI>we</HI> shall <HI>not believe</HI> the <HI>Gospel; by some</HI> it is <HI>openly pretend|ed,</HI> and by <HI>many it</HI> is <HI>secretly iamgined,</HI> that, <HI>in this case</HI> we may be <HI>Excused.</HI></P>
<P>I <HI>could</HI> wish that the <HI>time</HI> would serve, <HI>Clearly to rid</HI> away this <HI>phantasm</HI>; In order to it, I shall briefly doe three things.</P>
<P N="1">1. Shew that this <HI>Phantastical</HI> imagination is no new invention but that it hath of old,<NOTE PLACE="marg">1.</NOTE> been the conceit of Abominable Hypocrites.</P>
<P>2<HI>ly.</HI> I shall <HI>inquire</HI> a little into the <HI>grounds</HI> of this Conceit,<NOTE PLACE="marg">2.</NOTE> and shew the <HI>mistake</HI> of those <HI>suppositions,</HI> in|to which it is <HI>resolved.</HI></P>
<P>3<HI>ly.</HI> I shall <HI>shew,</HI> that our <HI>Savi|our</HI> (Knowing the thoughts of men) hath taken <HI>particular</HI> care to prevent this <HI>Imagination</HI>;<NOTE PLACE="marg">3.</NOTE> and hath clearly decided the matter in Question.</P>
<P N="1"><PB N="20" REF="48">I. Though the <HI>present</HI> age be <HI>fruitful</HI> in <HI>inventions</HI> tending this way, yet this hath been <HI>Anticipated</HI> by the <HI>Wits</HI> of former times.</P>
<P><NOTE PLACE="marg"><HI>Luc.</HI> 11.47.</NOTE>In the 11 of <HI>Luke</HI> 47. We finde the <HI>Scribes</HI> and <HI>Pharisees, building</HI> the <HI>Se|pulchers</HI> of the <HI>Prophets,</HI> whom their fa|thers had killed.</P>
<P>If we would know, what they <HI>pre|tend<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">d,</HI><NOTE PLACE="marg"><HI>Mat.</HI> 23.30</NOTE> in so doing, we shall find it in the parallel place of <HI>Matthew.</HI> They said, if we ha<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> been in the <HI>dayes</HI> of our f<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">thers, <HI>we would not</HI> have been <HI>parta|kers</HI> with them, in the <HI>blood</HI> of the Pro|phets.</P>
<P>That these men, <HI>did</HI> not believe the <HI>Prophets,</HI> it is <HI>manifest; Christ</HI> tells them, if they had believed the <HI>Prophets,</HI> they would have believed <HI>him:</HI> for they wrote of him,</P>
<P>But that they <HI>would</HI> have beleived the Prophets, (and not have murthered them) had they lived in their times, <HI>this they pretend: and</HI> it is very <HI>proba|ble</HI> they had that <HI>opinion.</HI></P>
<P><HI>Yes Verily!</HI> had they <HI>lived</HI> in the <HI>dayes</HI> of <HI>Miracles</HI> and <HI>Prophesies,</HI> they would have believed, <HI>the very con|ceit</HI>
<PB N="21" REF="48">
wnich is now Pretended!</P>
<P>But the <HI>Truth</HI> is, these men were <HI>abominable Hypocrites,</HI> and the cause of their <HI>Unbelief,</HI> was not the <HI>want of mi|racles</HI> and <HI>Prophesies</HI> but <HI>Carnal preju|dice,</HI> and <HI>interest,</HI> and the <HI>Vile affections</HI> of their hearts. Did not <HI>Christ</HI> work <HI>miracles</HI>? Was not he that <HI>Prophet</HI> which was to come? <HI>Yet</HI> they <HI>took</HI> him, and with wicked hands they <HI>slew him,</HI> and brought upon themselves the <HI>bloud</HI> of <HI>all the Prophets.</HI></P>
<P>But 2<HI>ly.</HI> If we shall <HI>examine</HI> the <HI>bot|tom</HI> of this fancy, and <HI>resolve</HI> it into its <HI>Principles,</HI> we shall finde that it sup|poses these things.</P>
<P N="1">1. That the <HI>want of</HI> the sight of miracles, is <HI>sufficient</HI> to <HI>Justifie un|belief.</HI></P>
<P N="2">2. That to <HI>live</HI> in the <HI>very age</HI> of <HI>miracles,</HI> is apter to create beleif, then to be <HI>born</HI> and <HI>educated,</HI> in a <HI>believing</HI> nation, <HI>after</HI> the <HI>world</HI> hath been <HI>convinced</HI> by the <HI>miracles</HI> of <HI>for|mer</HI> times (which is our Case.)</P>
<P N="3">3. That the <HI>bare sight</HI> of miracles, is of it self alone, sufficient to create be|lief,
<PB N="22" REF="49">
in every person that should see them.</P>
<P>Of which suppositions, the <HI>first</HI> is contrary to <HI>common Reason,</HI> and the two <HI>later</HI> are <HI>contrary</HI> to <HI>Scriptural Rea|son,</HI> and to the <HI>experience</HI> of the world.</P>
<P N="1">1. <HI>If the want of</HI> the <HI>sight</HI> of miracles were enough to justifie Infidelity, then for <HI>every Dogma</HI> to be believed, Every <HI>Individual person,</HI> were to <HI>expect</HI> the <HI>sight</HI> of <HI>miracles; which</HI> if it should <HI>hap|pen,</HI> the <HI>wonder</HI> would <HI>cease,</HI> and <HI>mira|cles become No miracles,</HI> by the <HI>frequen|cy</HI> of the performances of them, and so they would be <HI>inept</HI> to <HI>create be|lief.</HI></P>
<P><HI>Every work</HI> of nature, is in it self a <HI>miracle; Who</HI> would not think it easier to <HI>recover</HI> a <HI>man,</HI> (who had all his parts and humours already formed,) <HI>from the dead,</HI> then from that liquid principle whereof Job speakes, to raise up <HI>flesh</HI> and <HI>skin,</HI><NOTE PLACE="marg"><HI>Iob.</HI> 10.1<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">.</NOTE> <HI>bones</HI> and <HI>sinews</HI>: to <HI>Advance</HI> an understanding creature, capable of <HI>Adoring</HI> or <HI>blaspheming</HI> the maker of him? Yet <HI>that is</HI> a <HI>miracle,</HI> and <HI>this</HI> is <HI>none,</HI> onely through the <HI>rarity</HI> of one, and <HI>frequency</HI> of the other.</P>
<P><PB N="23" REF="49"><HI>Again, if every one were to see mira|cles,</HI><NOTE PLACE="marg"><HI>Io.</HI> 20.29.</NOTE> the <HI>merit</HI> of <HI>faith</HI> would be taken away.
<Q><HI>Jesus said</HI> unto <HI>Thomas,</HI> be|cause thou hast seen &mdash; thou hast be|lieved, B<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">essed are they that have not seen, yet have believed.</Q>
This for the first supposition.</P>
<P N="2">2. The second is this, that <HI>to live</HI> in the <HI>very age</HI> of <HI>miracles,</HI> is <HI>apter</HI> to <HI>create</HI> a <HI>belief,</HI> then to <HI>live</HI> in a <HI>believing nati|on</HI> a good time after the times of Mi|racles.</P>
<P>But, <HI>contrary</HI> to this, we have <HI>in|stances</HI> both in Jews and Gentiles. After near 4000 years. How pertinaciously doe the Jews <HI>adhere</HI> to <HI>Moses,</HI> against whom their fathers <HI>Murmured&punc;</HI> and <HI>rebelled,</HI> notwithstanding the <HI>sight</HI> of all his <HI>mi|racles</HI>; and <HI>when</HI> he had wrought that <HI>great miracle</HI> upon <HI>Corah</HI> and for his rebellion, the <HI>next</HI> day they <HI>rebelled again.</HI></P>
<P>And we find now the whole world, (especially the wiser part) Converted to Christianity, whereas the Apostles complain of the paucity of professors, and the Infidelity of the Jews, in the Age of Christ and his Apostles, was so
<PB N="24" REF="50">
great and <HI>resolute</HI> that it <HI>hath</HI> a <HI>fatal operation</HI> upon that nation unto this day.</P>
<P>I am sensible, that in the <HI>Compari|son</HI> of <HI>later ages</HI> with the dayes of mira|cles, I may be thought <GAP DESC="foreign">, and to advance a paradox, where that I may not lean on my own under|standing, I beseech you to <HI>Consider,</HI> our <HI>Saviours decision</HI> of the Question which we have in hand.</P>
<P>I <HI>suppose,</HI> I <HI>may take</HI> it for <HI>granted,</HI> that the Condition of the <HI>Jews</HI> in our <HI>Saviours</HI> time, was in respect of <HI>Moses,</HI> the same (as to the matter in Question) with <HI>our Condition</HI> in respect of <HI>Christ.</HI></P>
<P>The <HI>tradition</HI> of the <HI>law,</HI> was accom|panied w<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">th mighty <HI>Signes</HI> and <HI>wonders.</HI> And <HI>so</HI> was <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ikewise the tradition of the <HI>Gospel.</HI></P>
<P>In the times <HI>succeeding</HI> Moses, <HI>God</HI> for a <HI>Season</HI> continued the sensible ma|nifestation of his presence, by <HI>miracles. So</HI> he did likewise in the <HI>times succeeding</HI> Christ.</P>
<P><HI>But before</HI> the time of our <HI>Saviour</HI> both <HI>miracles</HI> and <HI>Prophesies</HI> had a long
<PB N="25" REF="50">
time <HI>ceased.</HI><NOTE PLACE="marg">Psalm 74, 9.</NOTE> We see not our Tokens (saith the Psalmist) there is not one Prophet left; <HI>as it is with us at this day.</HI></P>
<P><HI>Onely,</HI> they had the <HI>books</HI> of <HI>Moses</HI> and the <HI>Prophets, Just</HI> so <HI>Conveighed</HI> and <HI>propounded</HI> to them, <HI>as</HI> our <HI>Scrip|tures</HI> have been to <HI>us.</HI></P>
<P><HI>So that, if the Question</HI> be proposed concerning <HI>those J<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ws; whether</HI> the <HI>present miracles of Christ,</HI> or the <HI>com|plexion of Motives</HI> which <HI>they had,</HI> to <HI>induce</HI> them to <HI>believe the writings of Moses,</HI> were <HI>apter</HI> to <HI>create belief, It</HI> is the same with our <HI>Question,</HI> Whe|ther the <HI>liveing in The time</HI> of <HI>Miracles,</HI> or our <HI>Motives</HI>; are more powerful to believing. <HI>To determine</HI> which Questi|on; we may observe; That the <HI>Apo|stles</HI> after the sight of <HI>all our Saviours miracles,</HI> Continued in unbelief, till he had opened unto them the <HI>Scrip|tures,</HI> of <HI>Moses</HI> and the <HI>Prophets.</HI> That <HI>after many miracles,</HI> he refers the Jews to the <HI>searching</HI> of the Scriptures; (bringing them <HI>a notiori ad ignotius.</HI>) <HI>And in the</HI> the 5 of <HI>John</HI> and the 47. he <HI>decides</HI> this <HI>Question</HI> by another,<NOTE PLACE="marg">Jo. 5.47.</NOTE>
<Q><PB N="26" REF="51">if ye <HI>do not</HI> believe the writings of <HI>Moses, how shall ye believe my Words?</HI></Q></P>
<P>Thus much concerning the 2 suppo|sition.</P>
<P N="3">3. The 3 is this, that the <HI>sight</HI> of miracles, is of it <HI>self alone, sufficient</HI> to <HI>bring every person</HI> to <HI>believing.</HI></P>
<P><HI>We ought indeed</HI> to <HI>owne</HI> it, to the eternal Glory of our <HI>Blessed Redeemer,</HI> that the <HI>Faith</HI> of Christians is founded upon his <HI>Miracles</HI> as well as on his <HI>Do|ctrine,</HI> and <HI>example.</HI> And he himself tells the <HI>Jews,</HI> that if he had not done miracles they should not have had sin (<HI>i. e.</HI> the Sin of <HI>Infidelity.</HI>) But <HI>Now</HI> to <HI>dream</HI> of <HI>miracles,</HI> and <HI>hanker</HI> after them; or to think to <HI>Excuse</HI> our <HI>Infi|delity,</HI> for <HI>want</HI> of the sight of them, (<HI>as if that alone</HI> would certainly make believers of us all,) it argues that we have been <HI>sloathful</HI> readers of the Scrip|tures.</P>
<P>It hapned to our Saviours <HI>miracles</HI> as it did to his <HI>Preaching</HI>; according to his <HI>parable</HI> of the <HI>sower. Some</HI> of them lighted upon hearts that were <HI>honest and good,</HI> and <HI>brought</HI> forth the <HI>fruit</HI> of <HI>believing. Others</HI> fell by the <HI>way side,</HI>
<PB N="27" REF="51">
or upon <HI>stony places,</HI> or <HI>among the Thornes.</HI></P>
<P>The <HI>prepossession</HI> of their minds, by an <HI>expectation</HI> of a <HI>temporal</HI> Messiah, in <HI>the Rulers</HI>; The <HI>fear of persecution</HI> by them in <HI>the People; The Cares of</HI> the World, and <HI>deceitfulness</HI> of riches, <HI>The pleasures</HI> and <HI>lusts,</HI> to which the Austerities of the Gospel-rules, were opposit; and <HI>Many other prejudices,</HI> deeply rooted in the <HI>hearts</HI> of a <HI>pervers</HI> and froward <HI>Generation, prevailed a|gainst</HI> the <HI>sight of miracles</HI>; and <HI>None</HI> were more <HI>pervers</HI> and <HI>resolute unbelei|vers,</HI> then some of those, who had the Advantage of this <HI>great argument</HI> for believing.</P>
<P>If the sight of Miracles <HI>alone,</HI> were sufficient to produce belief, in <HI>all kinds of Spectators,</HI> certainly the <HI>Scribes and Pharisees,</HI> (who by their learning were able to Judge of a miracle,) <HI>the Coun|trymen</HI> and <HI>Kinsmen</HI> of Christ (<HI>with whom</HI> he was <HI>most Conversant,</HI>) should have been most <HI>Eminent</HI> in believing.</P>
<P>But <HI>behold the inchantment</HI> of <HI>preju|dice</HI> and <HI>Carnal</HI> Interest!<NOTE PLACE="marg">Luc. 5.21.</NOTE> In the 5. of <HI>Luke</HI> 21. The <HI>Pharisees</HI> and <HI>Doctors
<PB N="28" REF="52">
saw</HI> the <HI>miracles</HI> of Christ, and yet they concluded him a <HI>Blasphemer. And</HI> when he had healed, him that was borne blind; they (hypocritically) bad the man give Glory to God, and said <HI>they knew that Jesus was a sinner.</HI></P>
<P><NOTE PLACE="marg">Joh. 9.2<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">.</NOTE><HI>They turn'd</HI> his <HI>miracles</HI> into <HI>wanton|ness,</HI> fain'd themselves Just men, that they might tempt him, <HI>i. e.</HI> put a trick upon him. demanding a <HI>sign</HI> for a <HI>sight,</HI><NOTE PLACE="marg">Luc. 20.20.</NOTE> onely to satisfy their wanton <HI>Curiosity.</HI></P>
<P>As for his <HI>Country men,</HI> this <HI>Prophet</HI> had <HI>no honour</HI> there, he did <HI>not many miracles,</HI><NOTE PLACE="marg">Ma. 13.58.</NOTE> among them, because of their <HI>unbeleef.</HI><NOTE PLACE="marg">Mar. 3.21. Jo. 7.5.</NOTE> His <HI>friends</HI> said he, was beside himself, and went to lay hold on him.</P>
<P>As for the <HI>People,</HI> In the 6 of <HI>John</HI> we find,<NOTE PLACE="marg">Jo. 6.10.</NOTE> that Christ fed 5000 men with 5 loavs and 2 small fishes, <HI>so that they said</HI> this <HI>is of a truth that Prophet.</HI> But the <HI>Very next</HI> day (<HI>ver.</HI> 22.) the <HI>Very</HI> men that had <HI>eaten</HI> of the <HI>loaves</HI> (26) Said unto him what sign shewest thou that we may beleive? what dost thou work! (30.) as if a miracle had not been a Signe!</P>
<P><PB N="29" REF="52">He wrought a miracle among the <HI>Gadarens,</HI><NOTE PLACE="marg">Ma. 5.17.</NOTE> and they <HI>besought</HI> him to be <HI>gone.</HI> Others were offended at him, and cast him out of their City. <HI>The issue</HI> of <HI>all his miracles,</HI> was this;<NOTE PLACE="marg">Jo. 7.12.</NOTE> <HI>Some</HI> said he was a <HI>good</HI> man, <HI>Others Nay</HI>!<NOTE PLACE="marg">Jo. 10.20.</NOTE> but he <HI>deceiveth</HI> the <HI>people.</HI> And ma|ny said he had a Devil and was mad.</P>
<P><HI>Nay! when he hung upon</HI> the <HI>cross</HI> they <HI>acknowledged</HI> his <HI>miracles,</HI> and <HI>jeered</HI> him with them; <HI>He saved others, himself he cannot save</HI>; let him do one more mira|cle, let him come down from the Cross, and we will beleive him: <HI>So Vain is the pretence of those, who think to ex|cuse their Infidelity, because they cannot see a miracle</HI>! So false are the Grounds of that opinion.</P>
<P N="3">3. Briefly!<NOTE PLACE="marg">3.</NOTE> to bring this Argument to an issue.</P>
<P>If it were granted to these <HI>persons,</HI> to see a <HI>miracle, what kind of miracle</HI> would they <HI>chuse,</HI> to convince their <HI>un|derstandings,</HI> and <HI>settel</HI> them in <HI>religi|on</HI>? We are here I confess <HI>in loco Conjecturali,</HI> and no man can tell what miracle another man would chuse, but I am <HI>perswaded,</HI> that
<PB N="30" REF="53">
which most men would agree upon, as most conducing to that purpose where|of we are speaking would be this; that to <HI>assure</HI> them of the <HI>Immortality of</HI> the Soul and of the rewards and <HI>punish|ments</HI> of the world to come, and to sa|tisfy their <HI>Curiosity</HI> in some other doubts and <HI>scruples</HI>; They might once be al|lowed to <HI>see</HI> and <HI>converse</HI> with some one, that might <HI>rise</HI> from the <HI>dead</HI> who might <HI>resolve</HI> their <HI>Questions,</HI> concer|ning the condition of those that are in Hades.</P>
<P N="3">3. <HI>I say then,</HI> that our Saviour who knew, what was in man, and needed not that any one should tell him <HI>foresee|ing</HI> this <HI>Phantastical</HI> conceit, hath shewed the folly of it, and <HI>preoccupa|ted</HI> this vain <HI>resort.</HI></P>
<P><NOTE PLACE="marg">Luc. 16.23.</NOTE>In the 16 of <HI>Luke</HI> 27. <HI>Dives</HI> makes it his request to <HI>Abraham</HI>; that he would send <HI>Lazarus</HI> from the <HI>dead</HI>; to testify to his brethren, those things which these men dream of.</P>
<P><HI>Abraham</HI> refers them to the <HI>Scrip|tures,</HI> which were in the <HI>same</HI> manner <HI>recommended</HI> to them as our Scriptures
<PB N="31" REF="53">
are to us.
<Q><HI>They have Moses</HI> and the <HI>Prophets,</HI> &amp;c. let them <HI>hear</HI> them.</Q></P>
<P><Q><HI>He saith</HI> unto him, Nay fa|ther <HI>Abraham,</HI> but if one went to them from the dead, they would believe.</Q></P>
<P>And <HI>he (Abraham) said</HI>
<Q>If they hear not <HI>Moses</HI> and the <HI>Prophets, neither will they be perswaded though one rose</HI> from the dead.</Q></P>
<P><HI>This I take to be a clear</HI> and a <HI>full de|termination</HI> of the matter in <HI>Question</HI>; And <HI>if any</HI> one should <HI>imagine,</HI> that this <HI>determination</HI> was but <HI>Conjectural,</HI><NOTE PLACE="marg">Ioh. 12.</NOTE> Our Saviour afterward tries the <HI>Experi|ment,</HI> and <HI>raises another Lazarus</HI> from the dead.</P>
<P>What was the effect of this mans <HI>co|ming from the dead,</HI> did it Convert the High Priest or the Scribes the rulers or the people; nay, but <HI>from that very day</HI> they took counsel together how they might put <HI>Jesus</HI> to death.<NOTE PLACE="marg">53.</NOTE> And the <HI>Chief Priests Consulted,</HI> how they might put <HI>Lazarus</HI> to <HI>death</HI> Also.</P>
<P><HI>Upon these Considerations</HI>; we may <HI>in|fallibly Conclude,</HI> that <HI>Infidelity</HI> in <HI>Such times</HI> as ours, is <HI>no more excusable,
<PB N="32" REF="54">
then</HI> it was in the <HI>dayes</HI> of <HI>Christ</HI> or his <HI>Apostles</HI>; the times of <HI>miracles</HI> and <HI>phrophesies.</HI></P>
<P>So much of the <HI>first Supposition,</HI> in the <HI>Caveat</HI> of the text, the <HI>Sinfulness</HI> of Infidelity, in <HI>General at all times,</HI> And the <HI>Inexcusableness</HI> in <HI>our times,</HI> which makes it our Duty to take heed of it;</P>
<P><NOTE PLACE="marg">II.</NOTE>I pass to the <HI>second supposition,</HI> con|cerning the <HI>Danger of falling into it,</HI> which makes it our <HI>concernment</HI> and <HI>Interest</HI> to beware of it. For if this be clear, the Exhortation will be powerful, <HI>take heed brethren,</HI> &amp;c.</P>
<P><HI>Now,</HI> the Danger of <HI>falling into infi|delity,</HI> is in it self so <HI>conspicuous,</HI> and made so <HI>sensible</HI> by every day'<HI>s experi|ence,</HI> that <HI>I wish</HI> the <HI>proof</HI> of it were <HI>difficult,</HI> so as to Justify a <HI>studious</HI> &amp; <HI>laborious</HI> demonstration of it.</P>
<P>At once, to <HI>shorten my discourse,</HI> and to <HI>remove</HI> the suspicion of any Satyri|cal reflexion upon those that hear me; <HI>I shall shew,</HI> that the <HI>Greatest Advan|tages,</HI> have <HI>not preserved</HI> the <HI>best of men,</HI> from sometimes falling into <HI>In|fidelity. Take heed therefore brethren.</HI></P>
<P><PB N="33" REF="54">The greatest <HI>Helps</HI> and <HI>Advantages against</HI> unbelief. I conceive to be these ensueing.</P>
<P N="1">1. <HI>Evidences of Gods Presence.</HI> 2. <HI>Or these lighting on a good understanding.</HI> 3. <HI>At least upon the Ablest of</HI> men. 4. <HI>Such as have held Communion</HI> with God. 5. <HI>Or have been eminent</HI> for the habit and exercise of faith. 6. or these <HI>with warnings</HI> to prevent the Danger of falling. 7. And <HI>those reitera|ted. Yet</HI> all these, have not preser|ved good men from sometimes falling, A word of each.</P>
<P N="1">1. First then, to begin with the persons <HI>in</HI> the Context, What <HI>greater Evidences</HI> of the <HI>Presence</HI> of God can be Imagined, then they enjoyed; In <HI>Egypt</HI> in their <HI>passage</HI> over the red <HI>Sea,</HI> in the <HI>Wilderness,</HI>
<Q><HI>my presence,</HI> saith God, <HI>shall go along</HI> with you,</Q>
They were conducted by a <HI>Pillar</HI> of a <HI>Cloud,</HI> &amp;c. they were <HI>Supported,</HI> and <HI>Corrected</HI> by <HI>Visible and palpable instances</HI> of Gods <HI>power</HI> and <HI>presence.</HI> Yet they <HI>tempt|ed</HI> and <HI>grieved</HI> the Spirit of God, by their <HI>Infidelity,</HI> for <Q><HI>they believed not for all his Wondrous Works.</HI></Q></P>
<P N="2"><PB N="34" REF="55">2. But these <HI>Jewes</HI> were a <HI>dull and stupid</HI> people. If God should once manifest himself, to a <HI>wise</HI> and <HI>under|standing</HI> person (Such as we take our selves to be) We may think it impossi|ble to fall into unbelief.</P>
<P>I <HI>suppose</HI> it will be <HI>no disparagement</HI> to these <HI>Objectors,</HI> to say, that <HI>Solo|mon</HI> might be as <HI>Wise</HI> and <HI>Knowing,</HI> as Wary and Philosophical as <HI>they.</HI> And as for the <HI>manifestation</HI> of Gods presence, the Scripture tells us Ex|pressly,<NOTE PLACE="marg">Kin. 3.3.</NOTE> that <HI>God appeared</HI> to him at <HI>Gibeon.</HI> Where he made a <HI>promise</HI> to him which he performed.</P>
<P>Yet <HI>Solomon</HI> fell into the <HI>grossest In|fidelity</HI>: to think there were <HI>Gods</HI> and <HI>Goddesses,</HI><NOTE PLACE="marg">Kin. 11.5.</NOTE> To worship <HI>Asteroth,</HI> the <HI>Goddess</HI> of the <HI>Sidonians,</HI> and <HI>Mil|com</HI> the <HI>Abomination</HI> of the <HI>Ammo|nites.</HI></P>
<P N="3">3. But it may be yet Objected, that Solomon did this in the <HI>Dotage</HI> of his years, and his <HI>Dotage</HI> upon his Ido|latrous wives, which turned away his heart, but that it <HI>could not</HI> have pre|ceeded from him, before his <HI>understan|ding</HI> was empayred.</P>
<P><PB N="35" REF="55">Behold then a <HI>greater</HI> then <HI>Solo|mon</HI>! even <HI>Adam</HI> in his <HI>full strength</HI> when he was <HI>newly</HI> made after the <HI>si|militude</HI> of God, a little lower then the Angels. God several times appea|red to him in the Garden; <HI>Yet</HI> he fell through unbeleif, and drew all his po|sterity into his ruine.</P>
<P N="4">4. But <HI>Adam</HI> though he had perfe|ction of Nature yet he wanted <HI>Grace,</HI> whereby he might have held <HI>Commu|nion</HI> with <HI>God,</HI> which having been once enjoyed, would for ever have kept him from <HI>infidelity,</HI> or <HI>deliberate sin,</HI> which alwayes <HI>proceeds</HI> from it.</P>
<P>Consider then the case of <HI>David</HI>!<NOTE PLACE="marg">Sam. 16.13. Psal. 89.4.</NOTE> of whom it is said, that the <HI>Spirit</HI> of <HI>the Lord God came upon him</HI>; That <HI>God</HI> himself made a <HI>Covenant</HI> with him, and <HI>Sware</HI> unto him by his <HI>holi|ness,</HI> that he <HI>would not fail him.</HI></P>
<P><HI>And</HI> as for <HI>David who</HI> was like un|to him, for <HI>Devotion</HI> and <HI>Zeal,</HI> for <HI>spi|ritual Communion</HI> and <HI>intercourse</HI> with God? He was the <HI>sweet singer</HI> of <HI>Isra|el</HI>; and how often do we find, his <HI>Spi|rit inebriated,</HI> and transported, in the
<PB N="36" REF="56">
Celebration of his <HI>divine</HI> and <HI>ravishing enjoyments.</HI></P>
<P><HI>Yet we find</HI> him falling from all this height; and <HI>great</HI> and <HI>terrible</HI> was his fall; he went <HI>mourning</HI> for it <HI>all his days,</HI> and bowed down his head continu|ally.</P>
<P N="5">5. But perhaps it may be thought, that though <HI>David</HI> was an Excellent man, yet seeing his Eminency lay not in the gift of <HI>Faith,</HI> but in <HI>Zeal,</HI> or in some other <HI>Grace,</HI> the <HI>danger</HI> may <HI>not</HI> yet be so very <HI>considerable.</HI></P>
<P>Behold then even <HI>Abraham:</HI> the Dar|ling of the almighty, who conversed with <HI>God</HI> as a <HI>man converseth</HI> with his <HI>Friend:</HI> to whom God communicated his presence in <HI>Dreams,</HI> in <HI>Visions,</HI> in <HI>Apparitions,</HI> <GAP DESC="foreign">.</P>
<P>He was <HI>imbued</HI> with the <HI>Habit</HI> of Faith&punc; he exerted it in the <HI>noblest</HI> exer|cise; he manifested it in the <HI>heroical degree</HI>; so that he became the <HI>Father</HI> of the <HI>Faithful.</HI></P>
<P>Yet once we find him <HI>offending</HI> (tripping) at this <HI>stone</HI> of <HI>stumbling; Aequivocating</HI> through <HI>unbelief.</HI></P>
<P N="6"><PB N="37" REF="56">6. But all these <HI>instances</HI> were during the <HI>Ancient Dispensation,</HI> when the <HI>Communication</HI> of the <HI>presence of God</HI> was <HI>more Obscure</HI>; before the <HI>fulness</HI> of time was come, when the <HI>word</HI> was <HI>made flesh</HI> and <HI>dwelt amongst</HI> men; and <HI>they saw his</HI> glory as the glory of the on|ly begotten Son of God.</P>
<P>Besides! we do <HI>not find</HI> that they were <HI>particularly</HI> and <HI>distinctly warned</HI> of their danger, which may <HI>lessen</HI> the <HI>Wonder</HI> of the <HI>fall.</HI></P>
<P>Consider then the Case, of <HI>Peter,</HI> the <HI>first</HI> of the <HI>Apostles.</HI> He had been closely <HI>conversant</HI> with Christ <HI>during</HI> all the time of <HI>his Ministry. Was a</HI> wit|ness of his <HI>miracles, saw his Transfigu|ration, Heard</HI> the Voice which came to him from the <HI>Excellent glory,</HI><NOTE PLACE="marg">Psal 1, 19.</NOTE> say|ing <HI>this is my beloved Son</HI>&mdash;</P>
<P>As for his <HI>faith,</HI> he it was, that made that <HI>Confession,</HI> upon which the the <HI>Christian Church</HI> is <HI>founded.</HI> And Christ had <HI>prayed</HI> for him that his <HI>faith should not fail.</HI></P>
<P>He was a <HI>Valiant man</HI>; and he <HI>Un|dertook</HI> that though he <HI>died,</HI> he would neither <HI>forsake,</HI> nor <HI>deny,</HI> his Master.</P>
<P><PB N="38" REF="57">When Christ <HI>forewarns</HI> him, <HI>plainly</HI> and <HI>punctually,</HI> that his <HI>faith</HI> would <HI>fail</HI> him. That <HI>very night,</HI> before a <HI>certain hour</HI>; So that it was impossible he <HI>should be surprised.</HI></P>
<P>You <HI>know his Undertakings</HI> and of his <HI>Failings</HI> it is unnecessary to speak.</P>
<P N="7">7. I know nothing now that can be <HI>alledged,</HI> against the general <HI>propen|sity</HI> of all men to Unbeleif, but this, that <HI>Peter</HI> was now <HI>single and alone,</HI> that he <HI>failed</HI> onely <HI>this time</HI>; when he was <HI>environd</HI> with <HI>Bills</HI> and <HI>Staves</HI> and in Danger of his Life.</P>
<P>Wherefore let us call to mind the Case of <HI>all</HI> the <HI>Apostles,</HI> in the great Foundation of our Faith the <HI>Article</HI> of <HI>Christs Resurrection.</HI> When these <HI>temptations</HI> were <HI>away.</HI></P>
<P>The <HI>resurrection</HI> of the dead was in <HI>those times</HI> so commonly <HI>believed,</HI> that it was conceived of Christ, that he was <HI>one</HI> of the Old <HI>Prophets risen</HI> from the <HI>Dead,</HI> and <HI>Herod</HI> said he was <HI>John</HI> the <HI>Baptist</HI> risen from the dead.</P>
<P>Of the <HI>resurrection,</HI> the <HI>Apostles</HI> had seen Experiments, in <HI>Lazarus,</HI> and in
<PB N="39" REF="57">
the bodies of the <HI>Saints</HI> which arose.</P>
<P>Concerning Christs <HI>resurrectio<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">,</HI> how <HI>plainly</HI> and often were they <HI>forewarned, After</HI> he was <HI>risen,</HI> how <HI>often</HI> were they <HI>told</HI> of it. <HI>Yet</HI> how grosely and often did they fail.</P>
<P>In the 8 of <HI>Mark</HI> 31 Christ tells his
<HI>Disciples,</HI><Q> that he should be <HI>killed,</HI><NOTE PLACE="marg">Mar. 8.31.</NOTE> and the 3 <HI>day</HI> he <HI>would rise again.</HI><NOTE PLACE="marg">32. Mar. 2.7.62</NOTE> He <HI>spake</HI> this <HI>saying Openly</HI>;<NOTE PLACE="marg">Mat. 26.31.</NOTE> </Q>So <HI>Open|ly</HI> that the <HI>Jews</HI> took <HI>notice</HI> of it (<HI>this deceiver said that the third day he would rise again</HI>) moreover he promi|sed them plainly that after he was ri|sen,<NOTE PLACE="marg">Mar. 16.11</NOTE> he would <HI>go</HI> before them into <HI>Ga|lelie,</HI><NOTE PLACE="marg">13.</NOTE> and appointed them a certain <HI>Mountain</HI> where they should <HI>see him.</HI></P>
<P><HI>Yet</HI> after he was risen; <HI>Mary Magda|len told</HI> them that he had <HI>appeared to her.</HI> But <HI>they believed not Mary Magd. Joanna,</HI> and <HI>Mary the Mother of James,</HI> told them the same, But their <HI>Speech</HI> seemed to them as <HI>Idle</HI> tales.</P>
<P>The 2 Disciples told the <HI>rest,</HI> that he had appeared to them going to <HI>Em|maus,</HI> but they <HI>believed them not.</HI></P>
<P>He <HI>appeared</HI> in the midst of ten of them at once, shewed them <HI>his hands</HI>
<PB N="40" REF="58">
and <HI>his side,</HI> But they <HI>believed not</HI> for joy.</P>
<P><NOTE PLACE="marg">Luc. 24.41. Mat. 28.7.</NOTE>Christ when appeared to the Wo|men, bade them tell the Disciples and <HI>Peter,</HI> that according to his promise, they should see him in <HI>Galilie.</HI></P>
<P><NOTE PLACE="marg">17</NOTE>And the 11. Disciples went into <HI>Ga|lilie,</HI> to a mountain which <HI>Jesus had appointed</HI> them, <HI>And when they saw him,</HI> they Worshiped, <HI>But some doubted.</HI></P>
<P><NOTE PLACE="marg">Mar. 16.14</NOTE>So that Christ, almost in his <HI>last</HI> words, <HI>Upbraided</HI> them with their <HI>Un|belief&mdash;because they believed not</HI> them who <HI>had seen</HI> him, after he was ri|sen.</P>
<P>So prone are even the <HI>best of men,</HI> after their highest atteinments, un|der the <HI>best advantages,</HI> to fall some|time into Infidelity! <HI>So great is the dan|ger of Unbelief</HI>!</P>
<P>It is true indeed, that <HI>all these, might say</HI> with the <HI>Prophet,</HI><NOTE PLACE="marg">Mic. 7.8.</NOTE> Rejoyce not against me O mine enemy, for though I <HI>fall,</HI> I shall <HI>arise</HI> again. Yet "<HI>all these</HI> things are <HI>written for our learning,</HI> that he that <HI>thinketh</HI> he stan|deth, may <HI>take heed</HI> least he fall. <HI>If these</HI> things have been done to the <HI>green</HI>
<PB N="41" REF="58">
tree, what may be done to the <HI>dry</HI>? If the <HI>worthies</HI> and the <HI>mighty</HI> have <HI>fallen</HI> (how have the mighty fallen?) ought not the <HI>feeble</HI> to take <HI>care</HI>? Yes certainly they ought.</P>
<P>And to use all means to <HI>prevent their</HI> falling, which is the <HI>third thing,</HI><NOTE PLACE="marg">III.</NOTE> <HI>sup|posed</HI> in the Caveat, and <HI>expressed</HI> in the <HI>words following "Take heed bre|thren least,</HI> &amp;c. <HI>Exhort one another daily</HI>&mdash;</P>
<P>Now the <HI>Meanes</HI> to prevent the fal|ling into <HI>Infidelity</HI> are the <HI>Arguments</HI> evincing the <HI>truth</HI> of the <HI>Gospel</HI> which are very <HI>numerous.</HI> Whereof I cannot now speak particularly.</P>
<P>The Apostle in this Epistle makes use of 2. sorts <HI>viz.</HI>
<LIST>
<ITEM>1. From Scriptures of the Old Testa|ment.</ITEM>
<ITEM>2. From Common Reason whereof I shall speak a little.</ITEM>
</LIST></P>
<P>The <HI>Argument</HI> from <HI>Reason</HI> is de|livered in the 2. Chap. v. 3.4.
<Q>The Gospel was delivered by the Lord,
<PB N="42" REF="59">
<HI>and</HI> confirmed (<HI>to us</HI>) by them that heard him.</Q></P>
<P><Q><HI>God also bearing</HI> them <HI>Witness with</HI> Signs and wonders, and divers miracles and gifts of the Holy Ghost,</Q></P>
<P>God bare witness to Christ the Author of the Gospel: And to the Apostles, the <HI>Promulgers</HI> of the Gospel. Wherefore it is to be believed.</P>
<P>The <HI>Antecedent</HI> of this <HI>Enthymem</HI> is <HI>the sum</HI> of what I shall deliver.</P>
<P><Q><NOTE PLACE="marg">Io. 8.13.</NOTE>When the <HI>Pharisees</HI> said unto Christ, thy Record is <HI>not true,</HI> be|cause thou <HI>bearest record</HI> of <HI>thy self.</HI> I <HI>am one</HI> (saith Christ) that <HI>bear re|cord</HI> of my <HI>self,</HI> and the <HI>Father</HI> that sent me, <HI>beareth witness</HI> of me.</Q></P>
<P><NOTE PLACE="marg">18.15.26.27.</NOTE>Moreover he tells the <HI>Disciples</HI> that the <HI>Comforter</HI> should <HI>testify</HI> of him. And <HI>ye also shall bear witness,</HI> because ye have <HI>been</HI> with <HI>me from</HI> the <HI>beginning.</HI></P>
<P>So that beside the Witness of the <HI>Apostles,</HI> the Gospel had the <HI>Attestati|on</HI> of all the persons of the Trinity: <HI>viz.</HI>
<LIST>
<ITEM>1. Of the Father,</ITEM>
<ITEM>2. Of the Son,</ITEM>
<ITEM>3. Of the Holy Ghost.</ITEM>
</LIST></P>
<P N="1"><PB N="43" REF="59">1. God the Father bore witness to his Son; and that he did, by 1. <HI>Visible Signes,</HI> and 2. <HI>Audible Voices,</HI> 3. <HI>by Mission of Angels,</HI> 4. by <HI>Cooperating in his Miracles,</HI> &amp;c.</P>
<P N="1">1. At his <HI>Nativity,</HI> a new <HI>Star</HI> ap|peared. At his <HI>Baptism</HI> they <HI>saw</HI> the <HI>heaven</HI> opened, and the <HI>Spirit sent</HI> from the <HI>Father</HI> in the <HI>visible shape</HI> of a <HI>Dove</HI> and lighting upon him. <HI>Before his Passion,</HI> he was <HI>transfigured</HI> in their sight. And <HI>At it</HI> the <HI>Sunne was ecli|psed</HI> when the <HI>Moon</HI> was <HI>full,</HI> the <HI>Vail,</HI> the <HI>Rocks,</HI> rent, So that the <HI>Centurion</HI> said, <HI>Surely</HI> this <HI>man was the Son</HI> of <HI>God, Bodies</HI> of <HI>Saints</HI> were seen of ma|ny, all these were <HI>visible signes.</HI></P>
<P N="2">2. <HI>As for the</HI> <GAP DESC="foreign"> (the daughter of the Voice) In his <HI>Baptism</HI> Lo!<NOTE PLACE="marg">Mar. 3.17.17.5.</NOTE> <HI>a voice</HI> from <HI>heaven,</HI> Saying, <HI>This is my beloved Son&mdash; At his Transfigura|tion</HI> a Voice came out of a <HI>cloud,</HI> which said, <HI>This is my beloved Son</HI> &mdash; hear him. <HI>A little before</HI> his death, as he was <HI>Praying "Father, glorifie thy Name,</HI><NOTE PLACE="marg">Io. 12.2<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></NOTE> There came a <HI>voice</HI> from <HI>heaven,</HI> Say|ing, "I <HI>have both glorified</HI> it, and will glorify it again.</P>
<P N="3"><PB N="44" REF="60">3. <HI>For mission of Angels</HI> by the Fa|ther, We find them still ready upon all occasions <HI>from before</HI> his <HI>Coming</HI> down, to <HI>the time</HI> of his <HI>Ascension</HI> into Heaven.</P>
<P>Before his <HI>Conception,</HI><NOTE PLACE="marg">Luc. 1.16.19. Mar. 1.20.</NOTE> the Angel <HI>Gabriel</HI> appeared to <HI>Zachary</HI> and to <HI>Mary,</HI> before his <HI>Nativity</HI> to <HI>Joseph</HI> say|ing <HI>fear not Joseph.</HI><NOTE PLACE="marg">Luc. 2.9 31. Mar. 2.13 1.9.20.</NOTE> <HI>At the</HI> time of his <HI>Nativity</HI> a <HI>whole Chorus</HI> appeared to the Sheapheards. <HI>In his Infancy</HI> an Angel appeared twice to <HI>Joseph,</HI> admonishnig him of his going to <HI>Egypt</HI> and his <HI>re|turn</HI> from thence.</P>
<P><NOTE PLACE="marg">4 11.</NOTE>In his <HI>Adult age</HI> they ministred to him in his <HI>hunger</HI>;<NOTE PLACE="marg">Luc. 22.43 Mar. 28.2.</NOTE> <HI>Before his death,</HI> they <HI>strengthned</HI> him in his <HI>Agony</HI><NOTE PLACE="marg">Mar. 16.6.</NOTE>; <HI>After</HI> it,<NOTE PLACE="marg">Io' 20.12,</NOTE> they rolled away the stone from his Sepulcher; <HI>They declared his resurrection</HI>;<NOTE PLACE="marg">Ac. 1.16.</NOTE> And in his <HI>Ascension,</HI> they <HI>stood by,</HI> and <HI>foretold</HI> his <HI>coming</HI> again to <HI>Judgement.</HI> Ye men of <HI>Gala|lie</HI> why stand ye gazing? This <HI>same Jesus</HI> &mdash;</P>
<P N="4">4. The Father <HI>cooperated</HI> with him, according to that of <HI>our Saviour</HI> the <HI>father worketh hitherto and I work.</HI> &mdash; &amp;c.</P>
<P><PB N="45" REF="60">These are some of the <HI>Attestations</HI> of the Father.</P>
<P N="2">2. <HI>Christ bore witness of himself.</HI><NOTE PLACE="marg">2.</NOTE> And this he did, by <HI>proveing</HI> himself to be the <HI>Messiah; viz.</HI> by <HI>fulfilling</HI> all the <HI>Prophesies</HI> relating to the <HI>Person</HI> or <HI>Offi|ces</HI>; The <HI>Life,</HI> and the <HI>Death</HI> of the Messiah.</P>
<P>His <HI>Generation</HI> was such <HI>as cannot be declared,</HI> he was <HI>born</HI> at <HI>Bethlem,</HI> of the tribe <HI>of Juda,</HI> of the <HI>Family of David,</HI> about 490. <HI>years</HI> after the <HI>return</HI> from <HI>Captivity.</HI> When the <HI>Scepter</HI> was just now departed from <HI>Juda.</HI></P>
<P><HI>He performed not only the Substance of the Prophesies but all the Circumstan|ces foretold, Concerning the Life and Death of the Messiah.</HI></P>
<P>He was to be a <HI>Prophet,</HI> and <HI>So he</HI> was. The <HI>Spirit</HI> of the <HI>Lord anointed</HI> him to <HI>preach,</HI> and he spake as never man spake. He <HI>foretold</HI> many <HI>things to come,</HI> they all bare him witness.</P>
<P N="2">2. He was to be a <HI>King</HI> and so he was. His <HI>Name</HI> was <HI>Wonderful</HI>; his Power was shewen througout the <HI>vni|versal System</HI> of the <HI>World,</HI> the <HI>Angels</HI>
<PB N="46" REF="61">
good and evil, the <HI>Heavens, Elements, Plants, Fishes, Brutes, Health and Sick|ness, Life and Death,</HI> were all <HI>obedient</HI> unto his <HI>Word.</HI></P>
<P N="3">3. He was to be a <HI>Priest</HI> and so he was. He made an <HI>Attonement</HI> by his <HI>Obedience,</HI> and by his <HI>sufferings</HI> to the least <HI>punctilio</HI> (to the taking of <HI>a little Vinegar</HI>) and when <HI>all things</HI> were <HI>ful|filled,</HI> He cryed with a loud voice <GAP DESC="foreign"> it is finished, and he <HI>bowed his head and gave up the Ghost.</HI></P>
<P><HI>Moreover,</HI> for the <HI>Justification</HI> of his Gospel (<HI>and that he might leave no place for Infidelity</HI>;) he <HI>rose</HI> again from the dead, appeared to many <HI>Convin|ced them by</HI> all their senses; <HI>They saw</HI> him, They <HI>heard him,</HI> they <HI>felt his hands</HI> and his side, They <HI>Eat</HI> and <HI>Drank</HI> with him; They <HI>Conversed</HI> with him 40. dayes; He was seen by <HI>more then</HI> 500. <HI>at</HI> once; and (lastly,) in the <HI>sight</HI> of <HI>Many</HI> of them, he <HI>Ascended Visibly</HI> into Heaven.</P>
<P>These were some of the Testimo|nies, which our <HI>Lord Christ</HI> bore to <HI>him|self.</HI></P>
<P N="3">3. The time would fail me, if I should
<PB N="47" REF="61">
speak of all the Testimonies given by the <HI>Holy Spirit.</HI></P>
<P>In his <HI>Conception,</HI> to <HI>Mary,</HI> fulfilling the Promise of <HI>Gabriel.</HI></P>
<P>Before his <HI>Nativity</HI> to <HI>Zachary</HI> and <HI>Elizabeth,</HI> in his <HI>Infancy</HI> to <HI>Simeon</HI> and <HI>Hanna,</HI> In his <HI>Baptism</HI> to <HI>John.</HI> <Q>I knew
him not, saith John, but he that sent me to baptize, said unto me, upon <HI>whom</HI> thou shalt see the <HI>Spirit</HI> descending and resting on him, <HI>that is</HI> he:</Q>
 and I saw the Spirit descending: <HI>Throughout</HI> his whole <HI>Ministry,</HI> till his Death, the <HI>Spirit</HI> gave <HI>witness</HI> to him.</P>
<P>Moreover, In his <HI>Resurrection</HI> he was <HI>declared</HI> the <HI>Son</HI> of God,<NOTE PLACE="marg">Rom. 1.</NOTE> with power by the <HI>Holy Ghost.</HI> After his Ascenti|on, the <HI>Holy Ghost</HI> fulfilled all his undertakings, <HI>In that Grand Manife|station</HI> at <HI>Pentecost</HI>; at the <HI>time</HI> and <HI>place</HI> which <HI>Christ</HI> had <HI>undertaken</HI> for; A <HI>manifestation</HI> made to <HI>all</HI> the <HI>Senses,</HI> and to men of every nation un|der heaven,<NOTE PLACE="marg">Act. 2.5&punc;</NOTE> <HI>Parthians</HI> &mdash; besides a Mul|titude of other Instances.</P>
<P><HI>Such were</HI> the <HI>Attestations</HI> given to <HI>Christ</HI> (the <HI>Author</HI> and finisher of our faith).</P>
<P N="2"><PB N="48" REF="62">2. <HI>And for</HI> the <HI>Apostles</HI> (the <HI>Promul|gers</HI> of it) <HI>Besides the Change of their Spirits from darkness to light, Whereby they were led out of Ignorance and Infi|delity, into all Truth. And from torpid and pusillanimous persons, during the life of their Master, they became, when he was dead, the most active and magnani|mous in the world.</HI> (<HI>I say, besides this Change</HI>) They had bestowed upon them, All things necessary (either for their, 1. <HI>Own Assurance,</HI> Or for the 2. <HI>Conviction of the World.</HI> (<HI>Concerning the truth of the Gospel which they deli|vered.</HI>)</P>
<P N="1">I. As for <HI>themselves,</HI> Besides the Conversation with their Master before and after his Resurrection; they had 1. <HI>Apparitions</HI> of <HI>Angels.</HI> And to one of them <HI>Christ himself</HI> appeared after he was ascended to his father.</P>
<P N="2">2. They had the <HI>Bath Kol.</HI> (Voi|ces from <HI>Heaven</HI>) In the 9 of the Acts, We finde a Voice from Heaven main|taining a Dialogue with <HI>Paul</HI>; and at another time, a voice saying to <HI>Peter, Arise Peter, Kill and Eat.</HI></P>
<P N="3">3. <HI>They had extatical Visions.
<PB N="49" REF="62">
Peter</HI> was in a <HI>trance</HI> (Act. 10.10, 19.) <HI>Paul</HI> rapt up to the third heaven.<NOTE PLACE="marg">Act. 22&punc; 17</NOTE></P>
<P N="4">4. <HI>They had monitory Dreames, Paul</HI> saw a man in a <HI>Dream,</HI> saying unto him, Come into Macedonia and help us.</P>
<P N="5">5. <HI>They had Impulses</HI> of the Spirit;<NOTE PLACE="marg"><HI>Act.</HI> 16 9.</NOTE> So Paul was <HI>forbid</HI> by the <HI>Spirit</HI>&punc; to preach the Word in Asia:</P>
<P N="2">II. And for the <HI>Conviction</HI> of the <HI>unbelieving</HI> World</P>
<P>They had <HI>diversities</HI> of <HI>gifts</HI> and <HI>Different Administrations.</HI><NOTE PLACE="marg">Cor. 1.2.</NOTE> <HI>To one</HI> was given the <HI>Word</HI> of <HI>Wisdom,</HI> to another the <HI>Word of Knowledg,</HI> to another <HI>Faith,</HI> to another the gift of <HI>Healing,</HI> to an|other <HI>Miracles, Prophesies, Discerning of Spirits,</HI> The gift of <HI>Tongues.</HI></P>
<P>As it is in the words which I quoted,
<Q><HI>God bare</HI> them witness with <HI>gifts</HI> of the Holy Ghost, and with <HI>Signes</HI> and <HI>Wonders</HI>;</Q>
 and that he did, <HI>so far,</HI> that I shall be justified by <HI>Christ</HI> himself, if I shall <HI>affirm,</HI> that the <HI>Apostles after</HI> his <HI>death&punc;</HI> did <HI>greater</HI> miracles then <HI>he him|self</HI> did in his <HI>life.</HI></P>
<P>Of the <HI>same kind</HI> with our Saviours, some they performed, by means, ha|ving an appearance of greater strange|ness,
<PB N="50" REF="63">
(Christ healed by his <HI>touch, his word his spittle, Peter</HI> by his <HI>shadow, Paul</HI> by <HI>Handkerchiefs</HI> taken from his body.) <HI>But one great thing</HI> there was, wherein they exceeded; The <HI>Great</HI> and <HI>Mani|fest, and frequent Effusions</HI> of the <HI>Spirit,</HI> The <HI>Reception</HI> of it upon <HI>themselves,</HI> the <HI>communication</HI> of it to others, by <HI>Prayer, Preaching, Laying on of Hands; By these</HI> it was that the <HI>unbelieving</HI> world was conv<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">nced, and even Simon <HI>Magus</HI> himself, <HI>It is by</HI> the power and Vertue of <HI>those</HI> effusions that we are here met together at this time, that the World continues Christian at this day. And these are some of those stan|ding <HI>means</HI> and <HI>Arguments,</HI> whereby the <HI>Proneness</HI> of <HI>our hearts</HI> to <HI>Infidelity</HI> may be <HI>overcome</HI>; and faith may be <HI>be|gotten, confirmed, recovered</HI> at this day: These are therefore to be revolved, <HI>Ex|ho<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">t one another dayly.</HI> To come there|fore to a Conclusion.</P>
<P>My text it self is an <HI>Application,</HI> by way of <HI>Exhortation, Exhortations</HI> are enforced by <HI>Reasons</HI> of <HI>Duty</HI> and <HI>Con|cernment,</HI> and these I have <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">itherto en|deavoured to lay before you.</P>
<P><PB N="51" REF="63">If <HI>indeed there were no Sinfulness</HI> in Infidelity, <HI>Or, If in such times as ours,</HI> it were <HI>excusable. If there were</HI> no <HI>danger</HI> of <HI>falling</HI> into it, or <HI>no means</HI> left to <HI>re|medy</HI> or <HI>prevent</HI> it; <HI>It would</HI> then indeed be to little purpose to Exhort men to beware.</P>
<P>But if the state of all these things is otherwise, if that be <HI>plain</HI> and <HI>evident</HI>; agreeable to <HI>Scripture,</HI> to <HI>Reason</HI> and to <HI>Experience; If the Speaker hath not beaten the Air, nor the hearers been careless and inattentive,</HI> I know not what can be required, to <HI>enforce</HI> and <HI>sharpen</HI> the ex|hortation.</P>
<P>If the <HI>time</HI> would suffer it, and I were speaking to a Common or Inju|dicious <HI>Auditory,</HI> I might think my self concerned, <HI>after all that hath been spo|ken to the understanding,</HI> to Apply my discourse to your <HI>affections,</HI> I should take unto me the various forms of Ap|plication used in this Epistle. I would <HI>Reprove, Rebuke, Exhort</HI>; I would <HI>cry aloud,</HI> and would not spare. I would lift up my voice like a <HI>Watchmans trumpet,</HI> warning you from the Lord, concerning that Spirit of irreligion and infidelity
<PB N="52" REF="64">
which is said to have overspread the land.</P>
<P>I would <HI>take</HI> to my self a <HI>Lamen|tation,</HI> yea it should be for a <HI>Lamenta|tion,</HI> for the <HI>Professors</HI> of <HI>Infidelity,</HI> and the <HI>Infidelity</HI> of <HI>Professors,</HI> eve|ry where. But I may not now be per|mitted to enlarge upon these things. I may onely pray to God to give you understanding in all things, and beseech you earnestly to consider what hath been spoken, <HI>Concluding</HI> in the words of the Text, <Q>Take heed brethren, lest there be in any of you, an evil heart of unbelief, in departing from the living God. Exhort one another dayly &mdash;</Q></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</GROUP>
<BACK>
<DIV1 TYPE="publisher's advertisement">
<PB REF="64">
<HEAD>Two Books newly printed <HI>for</HI> James Collins.</HEAD>
<P>A seasonable Recommendation and defence of Reason in the Affairs of Religion. Against <HI>Infidelity, Scepticism</HI> and <HI>Fa|naticism</HI> of all sorts, 4^o</P>
<P>A Discourse of the Forbearance of Penalties which a due Re|formation Requires, by <HI>Her|bert Thorndike,</HI> one of the <HI>Prebendaries</HI> of <HI>Westminster,</HI> 8^o.</P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
