A SERMON Against the ANTISCRIPTURISTS. ALSO Another concerning the Sinfulness, Danger, and Remedies OF INFIDELITY. Preached at WHITEHALL. BY SETH Lord Bishop of Sarum.  
LONDON, Printed by J. M. for James Collins, at the Kings-Head in Westminster-Hall, MDCLXX.   

Against the ANTISCRIPTURISTS. A SERMON Preached at WHITEHALL, February 20. 1669/ 70. BY SETH Lord Bishop of Sarum.  
Printed by His Majesty's Special Command.  
LONDON, Printed by J. M. for James Collins, at the Kings-Head in Westminster-Hall, MDCLXX.   
2 Tim. 3.16. All Scripture is given by Inspiration of God. 
IN the verse preceding, it is said concerning the Scriptures of the Old Testament, that they are able to make a man wise unto salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (by the faith which is in Jesus Christ): And it follows immediately, All Scripture, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Faith) is often by a Metonymy taken for the Gospel, which is the Object of the Faith of Christians. We read often of the 
a Gal. 1.23  Preaching, and 
b 3.25.  Hearing of Faith; of the 
c Rom. 12.6.  Analogy of Faith, 
d Tit. 1.4.  the common Faith 
e Jud. 3.  which was once delivered to the Saints (in the preaching of Christ, and the Writings of his Evangelists and Apostles) and so I conceive it is to be taken in this place. So that the meaning of the whole is this, The Old Testament understood and expounded according to the Analogy of the New, is able to make a man wise. And the Penmen of the Canonical Books of the Old Testament (wherein Timothy had been instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and of the Books of the New Testament (which except those of S. John were extant before the writing of this Epistle) were inspired and directed by the Spirit of God.  
The words of the Text are an entire Proposition, asserting the Divine Authority of the Canon of Scripture; and my endeavour shall be at this time to prove the truth of that Proposition. Wherein, that I may proceed with all plainness and clearness, I shall premise two words by way of Petition, Precaution.  
1. By way of Petition, I suppose and take for granted; 

1. The great principle of the power of God, and his providence in governing the world.  
2. That our Body of Canonical Books of the Old Testament, is the same with that which was in Use in the time of Christ and his Apostles, And our body of the New Testament the same which was anciently received in the Church. So that what shall be proved of those, is applicable to the Original Scripture used in our time.  
3. That those Books of New Testament whose Authors were not anciently questioned, were Written by those Authors whose Name they bear. And that those few others which were sometimes questioned by some particular Churches, and afterward universally received, contain in them no one point of Faith or Manners dissentient from the Contents of those Books which were never questioned.    
2. By way of Precaution and Admonition I must entreat you to take notice, that I shall not now meddle with the Controversies concerning Apocrypha, Translations, Keri and Chetib, Hebrew points, various Lections, dubious Authors or parts of Scripture.  
But my endeavour at this time shall be to Assert the Divine Authority of the body and substance of the Original Books of the Canon of the Old and New Testament: And this not in the way of common place, but in a particular Examination or Refutation of the most dangerous Opinions of the Antiscripturists, which are these.  
I. Of those who pretend to believe the truth of the New Testament, and yet they deny the Divine Authority of the Old.  
II. Of those who pretend to believe the truth, but deny the divine Authority of the New Testament.  
III. Of such as pretend to believe matters of fact to have been truly related in the New Testament, but do not believe the truth of the Doctrinal parts relating to Faith and Manners.  
IV. Such as deny the truth of the Relation of matters of Fact in the New Testament, and in consequence reject the whole Body of Scripture. Of these as briefly and plainly as I can.  
I. The first Opinion is of those, who pretending to believe the Truth of the New Testament, deny the Divine Authority of the Old Testament. The Severians, and the Manichees, Basilides, and Carpocrates of old: The Catabaptists of later times, some Anabaptists, Antinomians, and other Fanatical Sectaries amongst ourselves.  
In opposition to these, I shall show, that supposing the truth of the New Testament, the Divine Authority of the Old Testament is to be acknowledged: Because the Divine Authority of the Old Testament is asserted by Christ and his Evangelists and Apostles in the New.  
1. Next to the Redemption of the world, the great business which Christ had to do upon Earth, was to Convince men that he was the Messias, and so to assert his Legislative Authority. And the great Argument which he used for the conviction of the world was this.  
All the Marks and the entire Character of the Messiah, and of his Actions and Passions, were prefigured and foretold by the Law and the Prophets, and the Psalms, i. e. in the Volume of the Old Testament.  
And all things foretold or prefigured concerning the Messiah, were accomplished by himself.  
So that though the great Works of Christ, and the purity and excellency of his Doctrine, and of his Life were of themselves sufficient to justify the Introduction of his Law into the World, yet he was pleased to resolve (as it were) his own Authority into the Divine Authority of the Old Testament, and to make use of those other manifestations of himself, in a co-ordination with that principle.  
And therefore we find him still pressing the Jews with this, that if they did believe the Writings of Moses, and their other Scriptures, they must of necessity believe him also.  

Joh. 5.46.  Moses wrote of me (saith he) wherefore, did ye believe Moses, ye would believe me. The Scriptures testify of me, therefore search them diligently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Joh. 5.39.  For the attaining of everlasting life he refers the Lawyer to the Law, 
Luk. 10.26  What is written in the Law? how readest thou? For the avoiding of the place of torments, 
Luk. 16.29  he makes Abraham refer the Relations of Dives to Moses and the Prophets.  
In all his Disputations with the Pharisees and Sadduces, the Lawyers and the Scribes, he makes his appeal to the Scriptures of the Old Testament. And lest any one should think that in all this he did only argue ad homines (that disputing with the Jews he only proceeded upon their own Hypothesis) we find him in the course of his Ministration positively asserting, 
Mar. 14.49 Joh. 10.35  that the Scriptures must be fulfilled; 
Mat. 3.31.  that they cannot be broken; that he came not to destroy the Law and the Prophets, 
Mar. 5.18.  but to fulfil them; and that Heaven and Earth shall pass away, before one jot or tittle of these should perish, until all was fulfilled. Thus he asserted the Authority of the Old Testament before his death.  
And after his Resurrection he made a real demonstration that the Old Testament was given by inspiration of God; for on the day of his Resurrection, falling into company of two of his Disciples, going to Emmaus: 
Luk. 24.27  He began at Moses and all the Prophets, and expounded to them in all the Scriptures the things concerning himself.  
And afterward when the Eleven were come together, as a recapitulation of this his method, and that he might instruct his Disciples in it, he said unto them, 
44.  These were the words which I spoke unto you, while I was yet with you, that all things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms (in the Volume of Old Testament) concerning me. He opened their understandings, and said, thus it is written, and thus it behoved: And as a short Idea of wh●t they were to do, he tells them, and ye are Witnesses of these things.  
2. In pursuance of this method we find the Evangelists very curious, and very frequent in observing the accomplishment of the Prescriptions of the Old Testament, reciting sometimes the speeches of Christ, saying, that he did such, or such a thing, to the end that the Scriptures might be fulfilled: I will not eat of the fruit of the Vine till all things be fulfilled.  
Sometimes in their own Persons observing the accomplishment of particulars, and noting either particular portions of Scriptures which were fulfilled, or the fulfilling of the Scriptures cited at large, without any particular Quotation. Thus the Evangelists writing of the 
a Mat. 1.22.  Conception, 
b Mat. 1.22.  Nativity, 
c Mat. 1.22.  Name of Christ, 
d Mat. 2.15  of his coming out of Egypt, 
e Mat. 2.23  dwelling at Nazareth, 
f 4.14.  migration to Capernaum, 
g 21.4.  riding to Jerusalem: Say that these things were done that the Scriptures (or the saying of the Prophet) at large might be fulfilled: So likewise for the circumstances of his Passion, the 
h Mat. 26.56.  flight of his Disciples, 
i 27.35. Joh. 19.24  casting lots upon his Garments, 
k Joh. 19.29.  Vinegar given him to drink, 
l Joh. 37.  piercing his side, 
m Joh. 36.  bones remaining unbroken, etc.  
Other times they note the particular Prophet, Christ 
n Mat. 8.17  healed Diseases, 
o Mat. 13.15.  spoke in Parables, and that the saying of Isaiah the Prophet might be fulfilled. 
p Mat. 2.17  When Herod slew the Children, than was fulfilled that which was spoken by Jeremy the Prophet, Rachel weeping for her Children, etc. and once we find a quotation of the second Psalm, and the like: This for the Evangelists.  
3. Lastly, the Divine Authority of the Old Testament is asserted by the Apostles: Whom we find every where in their Writings, citing the Testimonies of the 
q Gal. 3.10  Law and the 
r ●ct. 7.42.  Prophets, and the 
s Act 1. 2●. & 13 33.  Psalms; appealing to them, 
u Rom. 4.3.  what saith the Scripture? 
x Gal. 3.22.  the Scripture hath concluded so or so: Arguing out of them, oft times directly; thus not only the Apostles but 
y Acts 18.24.28.  Apollo's mightily convinced the Jews, sometimes ab absurdo, 
z Jam. 4.5.  do ye think the Scripture speaks in vain?  
In a word, the Apostles followed the way and method which their Master taught them; they asserted that the Gospel was 
a Rom. 1.12  promised by the Prophets, 
b Rom. 3.21  witnessed by the Law and the Prophets: 
c Act. 13.18. & 10.43.  by all the Prophets. Affirming of themselves, that they believed 
d Act. 24.14.  all things written in the Law and in the Prophets: and that they continued testifying and saying 
e Act. 26. ●●.  no other things than the Prophets and Moses did say should come.  
Finally, lest any place should be left for doubting concerning any part of the Old Testament, the Apostles have expressly asserted concerning the 
f Rom. 7.12.  Law, that it is holy, just, and good; 
g Act. 3.21.  that the Prophets are holy, and 
h Tim. 3.15  the Scriptures holy; that they are the 
i Rom. 3.2▪  Oracles of God, 
k Act. 7.38  lively Oracles; that 
l Act. 3.21▪  God spoke by the Prophets; 
m 2 Pet. 1.21▪  that holy men of God spoke as they were moved by the Holy Ghost. Lastly, (in the Text) that the 
n 2 Tim 3.15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein Timothy had been instituted by his Mother, were given by inspiration of God.  
This is the sense of the New Testament concerning the Old Testament; supposing therefore the Truth of the New Testament, the Divine Authority of the Old Testament is to be acknowledged, contrary to the first Opinion of the Antiscripturists.  
II. The Second Anti-scriptural Opinion is of those who pretend to believe the Truth, but they deny or doubt the Divine Authority of the New Testament, either of the whole body of the New Testament, or at least of that part which delivers the Speeches and Writings of the Apostles.  
Of this sort there are said to be many, who by the power and influence of their Education are restrained from denying or dis-believing the Truth of the New Testament, and yet through the infelicity of corrupt conversation are fallen from that Veneration which is due to writings supposed to be of Divine Authority.  
For the History of the New Testament they have the same respect which they have for Tacitus or Sallust, or some such other History; for the Mystery of the Gospel, the same which they have for some parts of Plato, or remnants of Pythagoras. For the practical parts, the same which they have for some parts of Cicero or Seneca, or Epictetus. All which writings they believe to be true, but no man believes them to be Divine. And some there are who pretend a great veneration for the speeches of Christ, but have a meaner esteem for the words, and writings of the Apostles.  
In opposition to these Opinions, I shall show, that supposing the words of Christ and the Apostles to be True, it will follow, that they are to be esteemed to be of Divine Authority.  
Because Christ and the Apostles did profess and declare, that what they delivered to the world, was of Divine Authority.  
And because our Lord Christ did undertake not only for himself, but for the Inspiration of his Apostles also.  
1. In the examination of the next Opinion, I shall be obliged to lay before you some of the evidences of Divine Authority in Christ and his Apostles, here it is sufficient to produce their assertions of it.  
The time of our Lord Christ's ministration (betwixt three and four years) was spent in preaching and working, and his Authority was often questioned.  
In Luke 20.1. and in the 
* Mat. 21.23. Mar. 11.27  parallel places, While he was in the Temple teaching the People, and preaching the Gospel, the Chief Priests and the Scribes and the Elders came upon him, saying, tell us by what Authority thou dost these things (preachest to the people) and who gave thee that Authority?  
Knowing the perverseness of their minds, he was not pleased to gratify them at that time with a direct answer, but confounded them with a question concerning the Baptism of John.  
But at Other times, upon Other occasions, we find the Divine Authority of his teaching abundantly declared and asserted by him.  

a Joh. 14.6  I am the way, the truth and the life: 
b Joh. 6.63  The words which I speak unto you they are spirit, and they are life. 
c Joh. 14.10▪  The words which I speak I speak not of my self, but of the Father which dwelleth in me. 
d Joh. 7.16  My Doctrine is not mine, but his that sent me. 
e Joh. 8. 2●  I do nothing of my self, but as my Father hath taught me so I speak. 
f Joh. 12.49.  I have not spoken of my self, but the Father that sent me, he gave me a Commandment what I should say, and what I should speak. 
g Joh. 12.50.  Whatsoever I speak therefore, even as the Father said unto me, so I speak. 
h Mat. 24.35.  Heaven and Earth shall pass away, but my words shall not pass away.  
Thus did our Saviour assert the Divine Authority of his Words.  
2. And so likewise the Apostles are very frequent in asserting the Divine Authority of the things which they delivered.  
In the 15. of the Acts, we find them assembled about the question of Circumcision; and they accounted it no robbery to entitle their Decrees to the Holy Ghost, It seemed good to the Holy Ghost, and to us, v. 18.  
Nor do they pretend to revelation when gathered in Council only, but each one severally for himself.  
S. Peter professes of himself, that he was a 
a 1 Pet. 5.1  partaker of the glory which was revealed: And of his Gospel, that it was 
b 1 Pet. 1.5.  revealed from Heaven.  
S. John declares that he had 
c 1 Joh. 1.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Father and the Son; as for his other writings, that they contained the things 
d 1 Joh. 1.1.  which he had heard and seen with his eyes, which he had looked on, and his hands had handled of the Word of life.  
As for the Apocalypse, he professes, that being in the Spirit in the Isle of Patmos he received it, 
e Apoc. 1.9, 10.  and was commanded to write it in a Book. 
f Ib. 19   
The greatest writer among the Apostles was S. Paul, and the greatest Question hath always been (amongst Unbelievers) concerning his Calling and the Authority of his Gospel.  
He knew this very well, and therefore we find him asserting both his Calling and his Gospel with abundant care and diligence.  
He affirms himself to have been an Apostle not 
a Gal. 1.1.  of man, neither by man, but by Jesus Christ, and God the Father; That by 
b Rom. 1.1. 2 Tim. 1.11 Phil. 1.17.  God himself he was separated to preach, constituted a Preacher, an Apostle, and a Defender of the Gospel. As concerning his Gospel, he professes to have 
c Eph. 3.1.  received it by Revelation of God.  
As for the Spirit wherewith he wrote and preached, he professed himself 
d 2 Cor. 13.3.  ready to give a proof of Christ speaking in him. He appealed to the Prophetic Spirit then in the Church, 
e 1 Cor. 14.37.  If any man think himself a Prophet or Spiritual, let him acknowledge the things which I write to be the Commandments of God.  
Out of this assurance it was that he enjoined his Epistles to be read in the Churches of 
f Col. 4.16.  Coloss, 
g Ibid.  Laodicea, 
h 2 Thes. 3.14.  Thessalonica, and ⁱ excommunicates such as should be disobedient in that particular.  
And lest any one should here repeat the Objection made against our Saviour, Thou bearest witness of thyself, thy witness is not true.  
S. Paul speaking of all the Apostles, affirms that God had 
a Eph 4.11  set them in the Church, and that 
b 3.5.  the Mystery of the Gospel was revealed to the holy Apostles by the Spirit.  
Particularly, notwithstanding that dispute betwixt S. Peter and S. Paul (from the 
* Porphyr. Hier. Prooem. Galat. & in c. 2. Celsus.  first Ages of the Church to our own Times, objected by Unbelievers to the prejudice of Religion) it is remarkable, that, in the same place where S. Paul gives an account how 
c Gal. 2.  Peter was to be blamed, and how and wherefore he withstood him to his face at Antioch, he doth expressly affirm, that the Gospel of the Circumcision was committed to Peter, and that God wrought effectually in Peter to the Apostleship of the Circumcision.  
On the other side S. Peter, in that very place, where he may seem to complain of the 
d 2 Pet. 3.15  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of S. Paul, yet even there he owns him as his beloved Brother, acknowledges his Wisdom to have been given him of God, and numbers all his Epistles, inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amongst the other Scriptures.  
3. Lastly, for such as would put a difference of degrees betwixt the Authority of the words of Christ, and the writings and Sermons of the Apostles, they may take notice, that the Authority of these, resolves itself into the veracity of Christ himself.  
He it was who being to leave the World, promised his Disciples again and again, that he would 
a Joh. 15.26.  send down upon them the Holy Spirit, that should 
b 14.26.  instruct them and teach them all things, that should 
c 16.13.  Led them into all truth, 
d 14.26.  Bring to their remembrance all things which he himself had spoken, that should 
e 16.13.  show them things to come, that with this Spirit they should not be lightly dashed, or sprinkled, but that they should be 
f Act. 1.5.  Baptised, and as it were plunged into it.  
How all these Promises were performed, and how the Assertions of the Divine Authority of the Words of Christ, and the Apostles were proved to be true, I am next to show. In the interim I conclude, that supposing the truth of the words of Christ and his Apostles, they are to be esteemed of Divine Authority.  
III. The third Opinion is of such as pretend to believe matters of fact to have been truly related in the New Testament, but they do not believe the truth of the Doctrinal parts relating to Faith or Manners.  
Of these there have always been too great a number, not only pretenders, who under a form of Christianity deny the power thereof, but generally all sorts of Heretics. When Porphyrius had revolted from Christianity to Platonism, and had bend all his Forces against the Scripture-History, he was refuted not only by Lactantius, and Methodius, men Orthodox in Doctrine, but by Eusebius and Apollinaris; and of late days, Socinus and others have well asserted the truth of the Scripture-History who yet have been offended at the dogmatical parts of the Gospel, and concerning the Faith have made shipwreck.  
In Opposition to these I shall endeavour to demonstrate, that, Supposing Matters of Fact to be truly related in the New Testament, it is unreasonable to suspect the truth of any of the Doctrines delivered by Christ or his Apostles.  
Amongst the various fancies concerning Religion, wherewith the whole world hath been always embroiled: Two things there are wherein all the Sons of Adam have agreed; namely, 1. That that is to be believed which hath received the testimony of God. And 2. That this testimony is to be gathered from instances of supernatural Wisdom and Power.  
In the study of natural and Philosophical Theology, the Speculativi amongst the Greeks and Romans, and other Nations, sought after Wisdom, (Reason, and Demonstration. But) to reduce the People to the forms of religious Rites and Sacrifices prescribed them, they were made to believe the Epiphanies of the Gods, and the manifestations of their Wisdom, and Power, by Oracles and Works supernatural.  
To these even Mahomet pre●●●●ded though his great Argume●● 〈…〉 the Sword: and of the Jews I need not speak.  
For a Foundation of Religion, and in our inquisition after that, short of this Testimony we ought not to stay; further we cannot go: And herein is the utmost of humane wisdom to consider well those Evidences upon which we adventure the interest of our eternity.  
To this evidence therefore we appeal in asserting the Doctrine of our Lord Christ, and his Apostles; Namely to the instances of Supernatural Knowledge and Supernatural Power, whereby their Doctrine was attested.  
I shall not here wave the force, but I shall decline the repetition of what I have formerly spoken concerning the attestations given to it by Visible Signs, Audible Voices, Apparitions of Angels, Fulfilling the Prophecies, Evidences of Christ's Resurrection, Mission of the Holy Ghost.  
In Joh. 7.15. the Jews wondered at Christ that he knew any thing: How knoweth this man Letters, seeing he never learned them? but if we mark the Scriptures, we shall find that he knew all things, and that nothing was withdrawn from the reach of his understanding.  
He knew the 
a Joh. 11.11.  sickness and death of Lazarus, though absent and at a distance; 
b 4.17.  He saw Nathaniel under the Figtree, and convinced him that he was the Son of God, and the King of Israel: 
c Joh. 4.29  Come see a man (said the Woman of Samaria) which told me all things that ever I did, is not this the Christ?  
He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The secret 
d Joh. 6. 6● 64.  murmurs at his hard sayings, the inward 
e 16.19.  desires to ask him Questions; the 
f Luk. 9.47  Reasonings and Dialogisms of the hearts of his Disciples; 
g Mat. 12.15, 25.  the secret Councils of the Scribes and Pharisees, 
h Mar. 2.8.  their evil surmisings, 
i Luk. 6.8.  their treacherous intentions to entrap him, 
k Luk. 11.17.  their mental Blasphemy, were all naked and manifest before him.  
He knew what was in man, 
l Joh. 2.24 25.  and needed not that any one should tell him; 
a Mat. 17.21.  He knew the various Kind's of Devils, and how they were to be ejected: 
Mat. 17.21  This Kind cometh not out but by Prayer and Fasting. He knew the Fishes of the Sea, 
Mat. 17.27  and where they were, and what was in them.  
He knew not only things past and present, but to come; 
b Joh. 18.4  He foresaw all things that were to come upon him, 
c 11.11.13.11.  who it was that should betray him, he foretold his Disciples all the circumstances of his Passion, 
d Mat. 20.18.  how he was to be Betrayed, 
e Mar. 10.23.  Condemned, 
f Mat. 16.21.  delivered to the Gentiles, 
g Joh. 14.28.  mocked, scourged, spit on, killed and Crucified at Jerusalem.  
Behold, saith he, I tell you before; 
h Luk. 19.44.  Let this saying sink into your hearts. He 
i Mat. 26.34.  forewarned Peter of his denial, 
k Mat. 31.  and the Disciples of their flight.  

l Luk. 21.20.  He foretold things to come after his death, the time and manner of the destruction of Jerusalem: The success of his Gospel, the Effect (unlikely) of his Crucifixion, 
m Joh. 12.32.  that it should draw all men after him, 
n Mat. 24.14.  that it should be preached and believed in the whole world 
a Mat. 13.31.  spreading itself like Leaven, and like a grain of Mustardseed, 
b Luk. 10.18.  that Satan's Kingdom should be destroyed suddenly like lightning; notwithstanding the 
c Mat. 24.25.  false Christ's and false Prophets which should arise.  
These and many more were instances of the supernatural knowledge of Christ: And for his power, the time would fail me to insist upon the many and various instances mentioned in the Gospels.  
I shall omit the exercise of his dominion over the Sun, Moon, and Stars, Plants, and Animals, Earth, and Water, the Wind and the Sea, and briefly mind you of those which concerned the bodies of men; how he 1. Fed their hunger, 2. Healed their distempers, 3. Raised their dead, and 4. Cast out Devils.  
He fed 
a Mat. 14.19.  4000 at one time, and 
b Mat. 15.36.  5000 at another, with 5 or 7 Loaves, and a few little Fishes.  
He healed the 
c Mat. 15.30.9.27.4.23.  blind, ᵈ lame, ᵉ deaf, ᶠ dumb, ᵍ maimed, 
h Mat. 8.14  feverish, 
i Mat. 14.4  hydropical, 
k Mat. 4.13  paralitic, 
l Mat. 17.12.  leprous, and 
m Mat 4.23  lunatic persons. He cured not 
a Luk. 22.51.  green wounds only, but ancient inveterate Maladies of 
b Mat. 9.20  12, of 
c Joh. 5.5.  38 years' continuance, one that was born blind.  
He used no Plasters nor Potions, no Telesmans' or other Charms, but performed all these things by a 
d Multos.  touch of his Hand or of his 
e Mat. 9.20  Garment. He healed 
f Mat. 8.6.  absent persons as well as present, 
g Joh. 5.5.  he spoke the word only and they were healed.  
He raised to life the Daughter of 
h Mar. 5.41  Jayrus, the 
i Luk. 7.11  Widow's Son at Naim, his Friend 
k Joh. 11.39.  Lazarus, and 
l Mat. 27.52.  many bodies of the Saints. Many of which healed and raised persons lived till about Trajan's time, 
Eus. Eccl. H. l. 4. c. 3.3.37.  as Quadratus a Disciple of the Apostles affirmed in his Apology to Hadrian the Emperor. 
Annot. p. 81   
Like a strong man armed he cast out Devils, whatever kind they were of he quickly dislodged them; 
m Mat. 17.18.  that foaming and tearing Devil which withstood the power of his Disciples, and threw down and tore the possessed person, even as he was yet coming to Christ himself; he presently rebuked, and healed the child, and delivered him to his Father.  
Neither their long possession, nor their numbers could secure them, he cast 
a Mar. 16.9  seven at once out of Mary Magdalen, and an 
b Luk. 8.27  whole Legion out of a certain man of the Country of the Gadarens, who had been possessed by them a long time.  
Moreover, for attestation to the truth of his Gospel, he delegated all this power to others, to the 
c Mat. 10.7 Luk. 9.3.  12 Apostles, to the 
d Luk. 10.1.— 9  70 Disciples: 
e Mat. 16.17.  He bequeathed it to Believers at his death, and they also received and exercised this supernatural power.  
I have given a few instances of the Supernatural Wisdom and Power of Christ solitarily considered: The History of the Gospel affords us many Examples wherein they were gloriously combined.  
By his Knowledge 
f Mat. 16.21.  he foretold his Resurrection, he 
g Mat. 28.2.  performed it by his Power. By his Divine Understanding he 
h Joh. 16.16, 28.20.17.  foresaw his Ascension, and by the Power of his Divinity he 
g Luk. 24.57.  ascended.  
He ascended, and by his Power he fulfilled the Predictions and Promises which he had made. He 
h Act. 2.4.  sent down the Holy Spirit, and shed forth the gifts of supernatural Wisdom and Power upon his Apostles.  
Not to mention the Apparition of Angels, and of Christ himself, the 
b Acts 9▪  Bath. Kol. the 
c Acts 10.10.22.17.  Ecstasies, 
d Acts 16.9  Dreams, Visions, and 
e 16.6, 7.  Impulses which were given them for their own 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 
f Cor. 1●. 9  the word of Knowledge and of Wisdom and of Faith, and the gift of divers Tongues, and interpretation of Tongues bestowed upon them.  
And to justify their Doctrine to the Ages present and to come, they had the Gifts of Prophecy, and of Healing, and of Miracles.  

i Ap. 4.1.  John (the beloved Disciple) heard a voice as it were of a Trumpet, talking with him, which said, Come up hither, and I will show thee things which shall be hereafter; and immediately he was in the Spirit, and received the Revelation.  

a Act. 27.10, 22.  Paul an Apostle (though born out of due time) came to Visions and Revelations, he twice foretold what should happen to the Ship wherein he was carried Prisoner to Rome. He foretold the 
b 2 Thes. 2.  Apostasy of the latter times, the rising of Antichrist, 
c 2 Tim. 3 1  the perilous times which should come upon the world in the last days. 
d Act. 11.8.  Agabus a Believer at large foretold the Famine which was to come upon all the world, 
e Act. 21.10.  
f Act. 5.13.  and the binding of Paul at Jerusalem, etc.  
But the Instances of supernatural Power exercised in healing of Diseases, raising the dead, ᵍ confounding the Opposers of their Doctrine, and in several other kinds by the Apostles, and their Companions and Adherents, the Preachers and Writers of the Doctrine of the Gospel, are so abundantly delivered in the New Testament, that I shall not offer at particulars.  
In the 4. of the Acts we find all the Apostles praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God would stretch forth his hand to heal, & that signs and wonders might be done by the Name of his holy Child Jesus. And immediately the place was shaken, and they were all filled with the Holy Ghost, and with Power.  
The particular Miracles of particular persons are recorded. In one word, they went and preached every where the Doctrines which are written in the Gospel; the Lord working with them, and confirming their words by mighty signs and wonders, and gifts of the Holy Ghost.  
This is the state of the matter of Fact, as it is propounded in the New Testament: I conclude therefore, that supposing matters of Fact to be truly delivered in the New Testament▪ there is no reason to doubt of the Doctrines delivered by Christ or his Apostles, relating to faith or manners▪ And I come to the consideration o● the last and extreme Opinion of the Antiscripturists.  
IV. The last Opinion, is of those who deny the truth of the Relation of matters of Fact delivered in the New Testament, and in consequence reject the whole body of the Scriptures.  
I could wish there were no such as these, and that what I have yet to say were altogether needless for that reason.  
But what means then the public Rumours which we hear? and whence is an Opinion gone into the world, that some great Philosophers and men of generous reason are dissatisfied concerning the truth of Scripture, and believe the Authority of it to be wholly derived from the Magistrate.  
In reference to these I shall endeavour,  
1. Briefly, to show that the ground upon which these Wisemen and Philosophers reject the Scriptures, is contrary to the Reason of mankind.  
2. To evince, that the belief of the Divine Authority of the Scriptures is most agreeable to Reason.  
1. As for the Argument and ground of those (amongst us Christians) that reject the body of the Scriptures, I do not remember to have heard of other than this.  
They have often called upon Believers, Pastors perhaps, or Doctors in the Church, for a clear and undeniable evidence of the truth of the story of the Gospel, and they have not afforded it: therefore they conclude, the Scriptures are to be rejected.  
But is this the reasoning of generous Wits? and men of mighty deeds in Disputation, of men pretending to the depths of Reason and Philosophy?  
To give a man a clear and undeniable evidence of any thing, there are but two ways, viz. To convince either his Senses or his Understanding; the former whereof is to be done by Experiment, the later by Demonstration.  
Would they have now an Experiment whether such or such a thing were done 16 or 1700 years ago? Would they have a demonstration of particulars, in their nature indifferent to be done or not to be done, depending upon the liberty of Causes?  
Well were it for the world, if these Beaux Esprits would have the patience, and endure the fatigue of acquainting themselves with the ways of knowledge (Experiment and Demonstration) it would not then be troubled with the dangerous Impertinency of such Pretenders.  
Then these men would not call for Experiment in a subject uncapable of it, and (being instructed that Demonstration is only of Universal Propositions in materia necessaria, whose contrary Positions imply a contradiction) they would know, that to demand this kind of evidence of the truth of the story of the Gospel, is to be absurdly injudicious, and to act contrary to the Reason of mankind.  
For seeing we may not with civility suppose this principle to be advanced only for the destruction of Religion, and the ruin (or at least undeniable hazard) of the Souls of men; We ought to believe that these Philosophers intent this as a general Maxim; that (in matters at least of moment) men ought not to adventure to act, but upon clear and undeniable evidence, and (speaking properly) that wise men ought to believe nothing at all. Wherefore let us suppose this for a general principle, and consider what will follow.  
Setting aside the knowledge of the Affections of a few Lines and Numbers, is not all learning to be cast away? Must not the Civil World of mankind be brought to swift confusion? must not mankind itself, in a few days come to an end?  
Suppose a Subject should not yield his Obedience, or a Tenant his Rent, till Titles be made out by Experiment or Demonstration. Suppose the Husbandman and the Merchant, the Artificer, the Soldier, 
Arist. polit. l. 7. c. 8.  the Banker, and the Judge should not adventure, but stay for the assurance of Experiment or Demonstration, would not the whole world be confounded?  
Suppose men should not marry, nor take Physic, nor eat or drink till they should have clear and undeniable evidence, that all these things are what they suppose, and shall succeed according to expectation, would not mankind quickly be spent, and brought to an end?  
If the management of all humane concernments, Political, Oeconomical, Personal, proceed upon the grounds of Belief and Hope, and rational (but not demonstrative) inference. If neither these Philosophers (if they would consider) nor any other Person, either ever did, or possibly could, perform any one action, upon such evidence, as these men require concerning the truth of the stories of the Scripture; then to reject them for want of such evidence, is repugnant to the Reason of mankind.  
I proceed therefore to my second assertion, that the Belief of the Divine Authority of the Scriptures is most agreeable to reason.  
That the Divine Authority of all the Scriptures of the Old and New Testament, are undeniably concluded from supposition of the truth of the Relation or History of matters of fact in the New Testament, I have already shown. And that the rejection of all History is against the Reason of mankind is evident, because all mankind receive some History or other: wherefore I shall briefly show,  
1. That the History of the New Testament hath all those advantages whereof any History is capable.  
2. That it hath greater advantages than any other History.  
1. The Arguments inducing men to the belief of any historical Relation, are all of them  
Either 

Ab intra, Internal, from the 1. Credibility and Scibility of the Object. 2. The Knowledge and Integrity of the Writers. 3. The way and manner of writing.  
Ab extra, External, The 1. Reception of it in the world. 2. Concurrent testimonies of strangers. 3. The Concessions of Adversaries, and the like.    
In all which particulars, no History in the world can justly pretend any advantage above that of the New Testament.  
1. For the Credibility, Object, and Cognoscibility of it.  
1. To say that instances of supernatural Power and Wisdom are impossible, 
Ob. sol.  is to deny the power of God and his providence in governing the world: And to say that such things are incredible, as are and have been actually believed, in all times, and by all sorts of persons, Jews and Gentiles, Christians and Mahometans (a few Atheistical persons only excepted) is an absurdity.  
The History that we speak of, pretends to no Intrigues or Cabalistick Counsels, or Mysteries of State, but contains itself within the limits of things Visible and Audible, things that were done or spoken; so that no History can have advantage over it, respectu Objecti.  
2. As for Knowledge in the deliverers, I shall show it by a brief Induction.  
The whole New Testament consists of the Books of the Revelation, Epistles, Acts of the Apostles, and the Gospels.  
The Authors of the Epistles and the Revelation, in the Narrative parts of them, deliver the things done or spoken to or by themselves, and could not be ignorant of their own experiences.  
The Book of the Acts contains some things done by or to the rest of the Apostles, but chiefly the concernments of Paul; and it was written by Luke, who was an individual Companion of Paul, and intimately conversant with the rest of the Apostles.  
For the things Related in the Gospel of S. Luke, he saith they were delivered to him by those who from the beginning were Eye-witnesses of the works, and Ministers of the Word, and his History agrees with the other Evangelists.  
The Gospel of S. Mark hath nothing which is not in S. Matthew or S. John, and was dictated by S. Peter, the Head of the Apostles.  
S. Matthew was an Apostle, and S. John the Bosom Apostle of Christ. The Apostles were chosen by him for Witnesses of his Words and Actions, they were with him from the beginning of his Ministry, continued with him till his death, conversed with him till his 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 they delivered in writing to the World: And more than this no Writer or Relater of History can pretend to.  
2. For Arguments of their sincerity, they have left 
a Cor. 5.8.6.4.8.  Precepts of Veracity, 
Phil. 4.8.  and 
b Jam 3.14  prohibitions of lying, under pain of Hell torments, 
Eph. 4.25.  the Lake that burneth with fire and brimstone: 
Apoc. 21.8.27.22.15.  They have 
c 2 Pet. 1.16 2 Cor. 2.17  protested that they did not follow cunningly devised Fables; that they did things sincerely as in the sight of God.  
They have appealed to the 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 lie not, Gal. 1.20. saith S. Paul.  

1 Thes. 2.3.4.  They have left behind them various instances of their simplicity and godly sincerity in representing their failings to the world, and of candour and ingenuity in distinguishing the dictates of their own Reason from the inspirations of the Holy Spirit: I speak by permission, not by commandment of the Lord: This say I, not the Lord; Thus it is according to my judgement, etc. 1 Cor. 7.  
But besides all this, let the matter be estimated according to common reason: If these men did devise a Fable and impose it upon the world, what end could they propound to themselves in so doing? was there any profit in being destitute of all things? or pleasure in being persecuted, afflicted, and tormented? or honour in being counted Fools and Madmen.  
Before they began to publish the Stories whereof we speak, their Master was gone, and all worldly hopes were gone away with him: If they were not bound in Conscience, and in Spirit, what obligation had he laid upon them to labour and suffer for his honour as they did?  
To omit the severity of his behaviour to them, He called them off from their Vocations; Peter, and Andrew, James, and John from their Fishing, 
Mat. 9.9.  Matthew from his Customers place, the rest accordingly.  
They forsook their Nets, 
Mat. 4.20.22.  their * Ships, their Relations, and all their interests, and followed him.  
And this they did (clearly and plainly) believing that he was to be a Great Temporal Prince, and in hopes of Preferment under him. In this Expectation they continued to the last minute of his conversation with them upon Earth, and he permitted them so to do.  
Their last words to him were delivered in this question, 
Act. 1.6.  Lord wilt thou at this time restore the Kingdom unto Israel? Of the thing itself they never doubted, they only desire to be informed of the time,  
Now after so long expectation? Consider his Answer.  
His Answer was this, It is not for you to know the times, etc. but ye shall receive power when the Holy Ghost is come upon you, and ye shall be witnesses of me unto the utmost parts of the earth; and immediately he vanished away.  
Was this an answer to their Question? or a satisfaction to their expectation? Was this an Obligation laid upon them? If he had not sent down the Holy Ghost, this would have moved them indeed, but it would have been to rage and indignation; this would have obliged them indeed, but it would have been to detest and abhor the name and memory of him that had abused them. But for the honour of his name, not their own, they did and suffered all things, and gloried in it. An irrefragable argument of their sincerity in the things which they delivered.  
3. Of the internal Arguments for the belief of History, there remains only the Consideration of the way and manner of writing.  
Histories than carry their own credentials in them, when the principal parts of them are delivered with such circumstances of times, places, and persons, as may render them liable to Examination, and Refutation, if they contain any falsehood in them.  
And in this particular, no History hath any advantage over that History whereof we are speaking, as will be evident to him that considers it throughout.  
Concerning John the Baptist, it is recorded, that he was born some few Months before Christ, 
Luk. 1.5.  that his Mother was Elizabeth, that his Father was Zachariah, a Priest of the Course of Abia, that they lived in the Hill-Country.  
He began to preach in the 15. of Tiberius', Pilate being Governor of Judaea, Herod Tetrarch of Galilee, 
Luk. 3.1.  his Brother Philip Tetrarch of Iturea, and of the Region of Trachonitis, and Lysanias Tetrarch of Abilene. Punctual and particular.  
Soon after this he was Imprisoned and Beheaded by Herod, 
Mat. 14.3. Vide Joseph. Ant. 18. c. 9.10.  for reprehending him about Herodias, all which were matters of Fact, very easy, 
Luk. 2.1.  if false, to have been refuted.  
Concerning Christ, his birth is stated to have been at a time the most remarkable that ever was, when the whole world was taxed by Augustus, in the days of Herod, when Cyrenius was Governor of Syria; the place easy to be enquired of, it was in a Manger, 
Mat. 4.6.  in an Inn, in a Town that was a little one among the thousands of Juda, 
Mic. 5.2.  easy to be examined.  
When he was about 30 years old, he was Baptised of John, 
Luk. 3.23.  & within a few days after he called his Apostles; and in less than four years' space he performed all his mighty Works, whereof I shall mention only some few particulars.  
At Cana in Galilee he turned Water into Wine, 
Joh. 2.1.11. Mat. 9.18.  at a Wedding, where was much company. He raised the Daughter of Jayrus, 
Mat. 8.6.  the Ruler of the Synagogue, there was but one in that place, she was his only Daughter, and about 12 years Old. 
Luk. 7. ●.  He healed the Servant of that Centurion that had built a Synagogue. Can any thing be more particular?  

Joh. 11.18  At Bethany, 15 Furlongs from Jerusalem, a few days before his death, he raised Lazarus after he had been dead four days. Could any thing be more examinable?  
His death was at Jerusalem, at the time of the Passeover, a time of greatest annual concourse in the world, and then it is said, that the Sun was darkened, the Veil rend, the Rocks torn apieces, the Graves opened. Can any thing be more refutable than these things, if they had been false?  
So likewise for the Apostles. 
Acts 9.33.40.10.1.  The healing of Aeneas at Lydda, raising of Dorcas at Joppe, the passages with Cornelius Captain of the Band called the Italian Band at Caesarea, and many other acts of Peter. The increpation of Barjesus at Paphos, 
13.6.  in the presence of Sergius Paulus the Governor. 
14.13.  The healing of a Cripple at Lystra, in the presence of the Priest of Jupiter, besides many other acts of Paul, and the rest of the Apostles, are so circumstantiated in the History, that if false they might have been very easily contradicted.  
But besides all these, this History contains a Narration of things done and said, not only by persons well affected, but by Herod and Pontius Pilate, and the Roman Governors, by the Pharisees, the Scribes, the High Priests, and the Sanhedrim; all of them Enemies both to the Historians and the History; and if any of these things had been convicted of falsehood, would not the credit of the whole Gospel have (at once) been utterly overthrown?  
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.  
2. As for External Arguments, I can but name them. Though the whole world interessed themselves against the story (so examinable as you have heard) though the Books were extant, while the memory of things was recent, Matthew within seven years, Mark within eleven, Luke about twenty four, post mortem Christi; the Epistles of Peter and Paul within thirty years, all the rest, intra unius hominis aetatem, yet no man could ever convince them of falsehood.  
The stories were received by men of the greatest Wisdom, Learning, and Virtue amongst the Greeks and Latins. Many of the hardest passages were attested and confessed by Enemies and unbelievers.  
The 
a cyril c. 10. c. Jul.  Author's owned by Julian: the 
b Orig. c. C.  Miracles confessed by Celsus: the 
c Euseb.  checking of the operation of the Devil by Porphyrius: 
d Tertio Historiarum, Citat. à Julio Afr. 3. Chronograe Orig. c. c. l 3.  the Darkness and Earthquake at the death of Christ by Thallus and Phlegon Trallianus: 
e 15.44. Annalium.  the Crucifixion of Christ (by Pilate under Tiberius) by Tacitus: And in one word, The entire Volume of the Scriptures, the very same which our Church receives (by virtue of the belief of the History of the Gospel) 
f Athanas. Synops.  before any general Council, or the time of Constantine, 
g Const. ad p.p. Niceae, Vide Theodoret. l. 1. c. 6. Gr-Lat. Pan.  without any Convocation of the Clergy, or imperial Edict for that purpose, was instinctu quodam Christiano, generally received by all Christians, and the world made Christians.  
In respect of all these Arguments, internal and external, I might have justly said, that the History of the Gospel hath the advantage of any other History; but seeing there are some particulars wherein the advantages are supereminent, I shall speak a little of that distinctly by itself, and so conclude.  
2. These advantages I shall reduce to two heads, 

Testimonium Rei.  
Testimonium Dei.    
1. For the Testimonium Rei, consider, 

1. Opposition to the Gospel.  
2. Prevailing of the Gospel.    
1. Never any story was so much opposed as the Books and History of the New Testament, by Jews and Gentiles, by the World and by the Devil.  
The beginnings and propagation of the Gospel was by the Jews maliciously and strenuously opposed in the times of Christ and his Apostles, and in all succeeding Generations.  
Lest all men should believe in Christ (because of his Miracles) the Rulers took counsel to destroy him, 
Joh. 11.48  the People cried out to have him Crucified.  
Lest the last error (as they called it) should be worse than the first, 
Mat. 27.64  they sealed up his Sepulchre, and set a watch upon it; and lastly, suborned the Soldiers to say, that his Disciples came by night while they were sleeping (how could they know this?) and stole him away.  
That the first Miracle wrought by Peter and John might not spread among the People, 
Act. 4.6.  the Rulers and Elders and Scribes, Annas and Caiaphas, and John and Alexander, and all the Kindred of the High Priest, laid hands upon them, and put them in hold, and threatened and commanded them not to speak at all in the Name of Jesus.  
When Stephen had uttered his testimony, 
Act. 7.57.  the people cried with a loud voice, and stopped their Ears, and ran upon him with one accord, and cast him out of the City, and stoned him.  

Act. 9.2.  Wherever they met with Believers, Men or Women, they haled them into Prison, breathing out threatenings and slaughter. Wherever they met with the Preachers, they opposed and blasphemed, 
Act. 13.45 14.2. 13.50.  they tumultuated, they stirred the Gentiles, they enraged the chief men of the Cities and the honourable women against them.  
The instances of their malicious opposition, in all ages of the Church, are so many as are not to be numbered in a few Minutes, but would require many days only to name them.  
They first stirred up Nero to persecute the Christians, 
Eus. l. 4.15.  they contrived the death of Polycarpus, they stood by, and insulted over the dying Martyrs; in a word, whoever shall read the stories of primitive times, he will find that the Jews were generally the Setters and Informers against the Martyrs, and the Brokers for their Goods after Execution: And the Histories of our own and other Nations will show us the height of their malice, and the continuance of it.  
Now, beside the little Nation of the Jews, the rest of the whole world, when this History began to be published, and the Books written, were Heathen, universally devoted to the Devil, whom therefore our Saviour styles, the Prince of this world.  
And now that feud which had depended betwixt the seed of the Serpent and the seed of the woman 4000 years, was by the preaching and writing of these things brought to a Crisis.  
The professed and declared design of the Gospel, was to drive the Devil out of his Dominion; Notwithstanding the antiquity of his possession, the universality of his Church, and the consent of all Nations, whereby he held his title. Notwithstanding his Empire was supported by Governor; and Laws, and fortified by the Arms and actual strength of all the world, he saw, that if the Gospel were not suppressed, a little time would spoil the pride of all his glory, that in a moment he should fall like lightning from Heaven.  
That he should be exorcised out of the bodies which he possessed: That his famous Oracles should soon be put to silence: 
Deut. 7.  his gorgeous Temples and Images should be torn down, his Mysteries and lying wonders set at nought: That Prayers and Vows would be made to him no more, and he should cease to be celebrated in the Songs of his Poets, and Hymns of his Hierophantae.  
That his revelling Festivals would be turned to mourning, no more gifts would be presented, no beasts, nor children, women or men sacrificed upon his Altars.  
The Contention was the rerum summa (pro aris & focis) and his rage was kindled accordingly: He summons together all his wiles and stratagems, he musters all his forces, he sounds an Alarm to the world, stirs up young and old, rich and poor, all ages, sexes, conditions, the people wise and unwise, the Common Soldiers and Commanders, 
Orig. c. C. l. 1.  Counsellors and Judges, Senate and Emperors, by suppressing these Books, and destroying the Believers of them, to erase the memory of the Gospel, and abolish it for ever.  
The people were enraged against the Believers, as against the common Enemy of mankind, and pro solenni suo, they slandered them with unthought of wickedness, they imputed to them all the calamities of the world: And required them to death: Si Tiberis ascendit in moenia— Christianos ad Leones—  
Against these Books, the Learned employed their Learning, and the Witty employed their Wit. Celsus, Porphyrius, Jamblichus, Hierocles, and other Philosophers, endeavoured to dispute them out of the world. Symmachus and Libanius, and other Rhetors to declaim them away. Julian and Lucian and other Scoptick wits, endeavoured to jeer and droll away the credit of them.  
Mean while the Senators and Lawyers employ themselves to destroy the Books, by stretching against them the ancient Laws against bringing in Foreign Religions, and against Magical and Fatidical Books: And to destroy Books and Believers by New Laws made for that purpose, against 
b Plin. Ep. 10.97.  Combinations (Heteriae) Sacrilege, Treason, the Law that none should buy or sell, or draw water without Thurification to the Gods, and the like.  
By force of these they persecute the Believers, as Enemies to the Commonwealth, and Traitors to the Emperor, as sacrilegious persons, and contemners of Religion.  
The people sometimes rising upon them without any Edict, sometimes by virtue of Edicts Imperial or Proconsular.  
From the beginning of the Gospel to the end of Dioclesian and Maximian, this was the state of Believers.  
Their Scriptures were forbidden to be read, and required to be burned; their Oratories and (obscure) Churches were pulled in pieces; their Estates were plundered and confiscate; their bodies were imprisoned and tormented; Fire and Sword, hot Iron Chairs and Coffins, Gridirons, and Cauldrons, Hooks, Stakes, and Gibbets, the Teeth of Lions, and Tigers, etc. were their portion.  
It cannot be showed, that ever any Book or Story met with equal Opposition.  
2. Consider then how it prevailed, how quickly and largely, how deeply and effectually, although the Precepts were not contrived to solicit the Affections, nor the Doctrines to court the Reason of men.  
At one Sermon of Peter 3000, 
Act. 2.41.  at another 5000 were converted: Within a few years after the death of Christ we find by S. Peter, 
1 Pet. 1.1.  that the Gospel was preached throughout Pontus, Galatia, Cappadocia, Asia, Bythinia; and Paul had planted it from Jerusalem round about to Ilyricum: Besides what was done by other Apostles, 
Act. 15.  in the Provinces assigned them at the Council of Jerusalem.  
Within 66 years this grain of Mustard seed was become a Tree, 
Lib. 10.  Pliny Proconsul of Bythinia (to whom the care of Religion, 
Epist. 97.  ex officio, did appertain) appointed by Trajan to suppress the Christians, he writes to him, that this Belief was Long latéque diffusa Civitates, Vicos, Agros, impletos Christi cultoribus.  
During the second Century, it had shot out great branches, the boughs of this Tree were stretched out, Hesterni sumus & vestra omnia implevimus. Tertullian reckons up the known parts of the World, 
Adu. Judaeos', c. 7, 8.  in quibus omnibus Christi nomen regnat, and concludes, ubique porrigitur, creditur, colitur, regnat, adoratur.  
And lastly, During the third (à morte Christi) the Fowls of the air, and Beasts of the field lodged under the shadow of it: The Net drew good and bad to shore; the Roman Emperor and Empire declared themselves Christians, i.e. Believers and Assertors of these Books: So mightily grew the word of God and prevailed.  
It went on conquering and to conquer, not by the Spirit of the Sword, but by the sword of the Spirit; the powers of the Earth, and the gates of Hell could not withstand it; it drove the Devil away with all his Temples, Idols, Oracles, Priests, Sacrifices, Services, like lightning: So fell the Dragon, the old Serpent that deceived the World, he was cast out with all his train.  
So fell Lucifer the Son of the morn, his Friends and his Followers lamenting.  
How art thou fallen from Heaven, O Lucifer the Son of the morning! Desolata Templa rarissimus Victimarum emptor! Some complain of people forsaking of the Gods, 
Pliny.  others of the Gods forsaking their Oracles and Temples, 
Porphyr.  and becoming useless to the World: He said I will ascend into Heaven, and exalt my Throne above the Stars, but he was soon brought down to Hell.  
For the Gospel like Leaven or Fire from Heaven, seized upon all that stood before it; it leavened Cities, Islands, Castles, 
Tert. Ap. 37  Councils, Camps, the Tribes and Decuries, the Palaces, Senate, Pleading-places.  
It took possession of the Learned, and the Wise, the greatest and noblest Wits of the Eastern and Western Nations: It raised up Philosophers to confound the Philosophy, and noble Orators to confound the Rhetoric wherewith it was opposed.  
Against Celsus it excited Origen, against Porphyry, Apollinarius, & Methodius; against Porphyry and Hierocles, Lactantius and Eusebius (besides what was written sparsim by Jerom, Augustine, Cyril, etc.) It set up Chrysostom against Libanius, Prudentius against Symmachus and the Rhetoricians.  
And as it spread itself large and high, so where it took possession, it took a deep possession, Quantum vertice— tantum radice: Those that received it truly, received it in the love thereof, it took possession of their hearts: it penetrated their spirits, and took its lodging in the inmost recesses of the soul. The Contents of these Books was their most precious Pearl, and they hid it in their heart. The Books themselves were their greatest worldly treasure, and rather than they would deliver them to be burned, they chose to suffer the loss of honour, liberty, estate, Wives, and Children, nay even life itself. When Dioclesian required the Scriptures that they might be burned, In one Province (Egypt) in one Month, 17000 persons chose rather to die than to deliver them: 
Eus l. 8. c. 3  In comparison of these they counted not their lives dear to them; the love of them was stronger than Death, many waters could not quench it, neither could the floods drown it. This was Testimonium Rei, and an advantage above all other Histories, or Writings in the World.  
2. Moreover they had Testimonium Dei. Indeed all that is already spoken is an evidence of a Divine assistance: But more particularly, God gave Testimony to these Books, by  
1. Their operation upon Believers of them.  
2. His co-operation with Believers of them.  
1. The Gospel which they contain, was the power of God to every true Believer. That which no Institution in Philosophy, nor Initiation in the Mysteries of any of the Gods, was ever able to accomplish, 
Vide Orig. C. Cels. l. 3.  that was every where achieved by the belief of the Gospel, in a moment. Like a charm from Heaven, it stilled the passions, and mortified the lusts of men. What a Bead-roll doth Paul reckon up in the Corinthians: 
1 Cor. 6.9.  But ye are washed (saith he) but ye are sanctified, but ye are justified, in the Name of the Lord Jesus, and by the spirit of our God.  
Notwithstanding all the calumnies thrown upon Believers, 
Lact. de fals. sap. l. 3. c. 26.  and the prejudice wherewith they were loaded, the unpropitious and relucting world were forcibly convinced that the Believers of these Books were effectually taught to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world: through the cloud of ignominy wherewith they were encompassed, their innocency broke forth as the light, and their just dealing as the noon day; the piety, loyalty, justice, charity, magnanimity, patience, meekness, and purity of Believers of these Books, convinced the unbelieving world, that God was in them of a truth: for they teach as having Authority and Power, and not as the writings of other Scribes.  
2. But beside the operation of these Books upon the Believers, God was pleased to give testimony to them by his co-operation with them in signs and wonders, and mighty deeds.  
The History of the Gospel tells us, that when Christ was even now leaving the world, he left this Legacy to Believers for confirmation of the truth of the Gospel; These signs (said he) shall follow them that believe; In my name they shall cast out Devils; 
Mar. 16.19  Speak with new tongues; Take up Serpents; If they drink any deadly thing, it shall not hurt them; They shall lay hands on the Sick, and they shall recover.  
Now that this was made good, and that these signs (so long as there was need) were continued among Believers, we have as good assurance as we can have of any thing beyond our own memory or experience.  
They have been delivered to us by a Cloud of Witnesses; by men of the greatest Wisdom and Learning in their Generations, by persons of such integrity, that they laid down their lives in testimony of their veracity; delivered not by hear-say, but upon their certain knowledge; delivered in their Disputations with, and Apologies to the Adversaries of Christianity, with a challenge to the examination of the truth, or a conviction of the falsehood of them. Instances are very numerous, I shall produce only a very few.  
Justin the Martyr (who suffered Anno 165) affirms to Trypho the Jew, 
Dial. cum Tryphone.  that these supernatural gifts were found in his time among Christians.  
Irenaeus an Auditor of Polycarp, who was a Disciple of S. John (suffered circa 206) affirms upon his own knowledge, that the gift of Prophecy was then frequent in the Church, 
Iren. l. 22. c. 56. Eus. b. 5. c. 7 item c. 20.  that many had the gift of tongues, ipsi audivimus; Others cast out Devils, Others healed Diseases, Others raised the dead; and those raised persons continued many years amongst them, pro certo.  
Tertullian in his Apologetica adversus Gentes, affirms that Jam de vobis Daemonas ejiciunt.  
Origen against Celsus, saith, 
L. 3.  that he himself had seen by invocation of God, and the Name of Jesus very many that were delivered from grievous maladies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (alienatione mentis) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Not to mention others, S. Augustine in his Book de Civitate Dei (begun about 410, but many years in writing) l. 22. c. 8. gives an account of very many Miracles done at Hippo, Carthage, and other places, of no great distance, noting times, places, persons, occasions, appealing to the Country, delivering them under terms of the greatest assurance; Scio ego; cognosco ego; nos interfuimus, & oculis nostris aspeximus: And in his Retractations, Ea quae cognoscimus neque referre neque enumerare possumus.  
Other Histories and Writings, and the Authors and Believers of them can pretend no higher than to the testimony of men, these have the testimony of God also: If we believe the testimony of men, the testimony of God is greater. I conclude therefore, that there is greater Reason to believe the History of the New Testament than any other History in the world.  
The sum of all is this, The Divine Authority of the Scriptures is the great fundamental and comprehensive Principle of Christianity, which being admitted it stands, and being removed it presently falls to the ground.  
Against this therefore the great Enemy of Religion in these later days (under pretence of Reason and Philosophy) directs his Forces, and is said to have found a success very pernicious and deplorable.  
I humbly conceive that the Resolution of the belief of the Divine Authority of the Scriptures into the Decrees of Popes, or Determinations of Councils with those who call themselves roman-catholics, into private impulses and dictates of the Spirit with the Enthusiasts, and into the Laws and Edicts of Princes and Magistrates with our new pretenders to Reason and Philosophy, is that engine whereby the Devil hath prevailed to scandalise the world and cast it into Antiscriptural infidelity.  
It is for this cause that I have conceived it requisite (after many others who have done worthily) to have recourse (once more) to the Original Reason of things, 
Vide Philos. Essay.  and the common grounds whereupon mankind doth proceed in matters of this nature.  
Where (hoping that I have escaped the absurdity of begging the matter in Question, discoursing in a circle, and the inconveniences of some other methods) I have endeavoured to demonstrate: That supposing the truth of the New Testament, both 1. The Old Testament, and 2. The New Testament are to be received as of Divine Authority.  
3. And supposing matters of fact to be truly related, the Doctrinal parts are to be believed.  
4. For the Historical Relation of matters of fact, that there is no ground to disbelieve it.  
That for the Reception of it, it hath 1. All the advantages whereof an History is capable.  
2. Far greater advantages than any other History.  
Wherefore I conclude, that All the Scriptures (i. e. the Canonical Books of the Old Testament and the Books of the New Testament) were given by inspiration of God. Quod erat demonstrandum.  
FINIS.   

CONCERNING THE 

Sinfulness  
Danger  
Remedies   of Infidelity. A SERMON Preached at Whitehall, Feb. 16. 1667/ 68 BY SETH Lord Bishop of Sarum.  
LONDON, Printed for James Collins, at the Kings-head in Westminster-hall. 1670.   

THE SINFULNESS OF INFIDELITY.  Heb. III. 12. Take heed brethren, lest there be in any of you, an evil heart of unbelief, in departing from the living God.— Exhort one another daily.— 
I Shall not spend time in a disputation concerning the Author of this Epistle, viz. whether it were Paul, or Barnabas, or Luke, or Clemens, or Apollo's, etc. but shall with the Church of England, suppose S. Paul to have been the Author of it.  
If the Author of it be not infallibly known, this ought not to detract from its Authority.  
Most of the other Epistles have been acknowledged to be of divine Authority, because they were known to have proceeded from Apostolical writers.  
This (on the contrary) hath been concluded to be an Apostolical Epistle, propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Characterem, by reason of that divine and Apostolical Spirit, which to those who have had their Senses exercised, hath manifestly appeared in it.  
If it were lawful (in this sense) to compare spiritual things with spiritual; I should not fear to affirm, that this Epistle hath in it some peculiar advantages; Compared with some other of the Epistles. (Advantages, I mean, of usefulness, not of Authority, seeing all of them issued from the same Spirit.)  
The design of it is General, Fundamental, Comprehensive, not Private, Circumstantial, Occasional; And it hath peculiarly conveyed to the Church two great treasures. 1. A Complete Model, or System, of Christian Divinity. And 2. the Way of that Analogy, and manner of ratiocination, whereby the true Spirit, and meaning of the Types and Prophecies of the Old Testament is to be found out and applied.  
It was directed to the Hebrews; That is, to those of the Jewish Nation, who had received the Gospel, and made a Profession of Christianity. And the main Scope and design of it, is to preserve the Professors of Christianity from Apostasy and Infidelity.  
The means used to this purpose; are partly Didactical, and partly Protreptical; Demonstrating the truths of the Gospel, and then urging the Professors of those truths, to be steadfast in the faith, and to beware of Infidelity.  
The Method here used is a mixed method of Doctrine and Application; Dogmatical, truths and pathetical Exhortations continually interwoven.  
He begins with the Great foundation of our faith. Christ is the Son of God, 
Chap. 1.  the brightness of his glory; better than the Angels. 
Chap. 2.  Wherefore if the Word spoken by Angels was steadfast, how shall we escape if we neglect so great salvation?  

Chap. 3.  From the Comparison of Christ with Moses, he concludes against Hardness of Heart and Infidelity.  

5.6.7 8.  He demonstrates the Priesthood of Christ to be more Excellent than that of Aaron; and in the midst of his argument, 
●● 6.  he falls into an Application, or Corollary, concerning the dreadful Condition of them that fall away.  
This is his design, and method, throughout the Epistle; Whatever Doctrine he is upon, this is still the drift and aim of all his Applications, namely to preserve the Professors of Christianity, from Apostasy and Infidelity.  
The words, which I have chosen, are a Reiteration or Reinforcement of an Application, or Corollary, arising from the Consideration of the Excellency of Christ above Moses. 
3.5.  Moses was faithful in the house as a Servant; Christ as a Son, over his own house. This house are we if we hold fast our faith.  
Wherefore as the Holy Ghost saith,  Harden not your hearts— Take heed brethren, lest— 
I say, the words are an Use of Exhortation, and in them are considerable,  
1. The Persons to whom directed: Professors of Christianity, expressed in the Word Brethren.  
2. Matter or Object about which it is conversant, Unbelief: heart unbelief.  
3. Form of Exhortation by way of Caveat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed.  
Now every Caveat implies,  
1. Evil in the thing.  
2. Danger of the thing.  
3. That there are ways and means to prevent it. This is employed in the Caveat, and expressed in words following.  
My design, at this time, will be to enforce the Exhortation of the Text: And seeing that every Application is a Consequence or Corollary arising from some Antecedent Proposition, and the force of it is finally resolved into the truth and evidence and concernment of that Antecedent: Therefore it will be necessary to draw out that Antecedent by reflecting briefly upon the Text as it lies in the Series of the Epistle.  
I. Then, ●or the Persons. They are here styled Brethren, and elsewhere, Holy Brethren, 
3.1. 5 4.  Partakers of the heavenly Calling. ●hey were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptised into the Profession of the Gospel, they had tasted of the Word of God, and the power of the world to come.  
II. The Matter. Unbelief, or rather Disbelief, (not Negative Infidelity, but a positive Revolting from the faith which they had professed) Generally, a Disbelief of the Word of God; Particularly, a Disbelief of the Gospel, as to the Doctrines, or Promises, or threatenings thereof.  
III. For the Form that which is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (look to it) is in the other forms of Exhortation, throughout the Epistle, expressed by terms of the greatest Emphasis and earnestness imaginable, Let us Fear lest we fall short, 4.1.  
Labour to enter, 4.11.  
Use diligence, not be slothful, 6.11, 12.  
Press earnestly, draw near, hold fast, 10.22.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us give more diligent heed lest by any means we should let it slip, 2.1.  
So that the Sum of the Apostles Argumentation is this: The last resolution of all the Obligation of men, is into reasons of Duty and of Interest.  
If there be Wickedness in Infidelity, it is matter of Duty, if there be Danger in it, and Danger of it, it is matter of Interest and Concernment to Beware of it.  
This Heart of Unbelief is an Evil heart (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there is Wickedness in it. It grieves the Spirit of God; It provoked him So, that he swore in his wrath, that he would take Vengeance for it: there is Danger in it. Yet it was a thing Ordinary and common amongst the Fathers of these Hebrews, it was neque Novum, neque Rarum, There is Danger of it.  
It is the Duty and Concernment of every one Professing Christianity to take heed lest there be in them an heart of Unbelief; and to use all means to prevent it. This is the Antecedent.  
Wherefore take heed brethren, etc.— (which is the Exhortation by way of Caveat;— Exhort one another daily, etc. which is the way to prevent it.  
So then for the enforcement of the exhortation upon the whole matter, I am to speak 

I. Of the Evil of Infidelity.  
II. Of the Danger of falling into it.  
III. Of the means of preventing it. And then to conclude with  
IV. The Exhortation of the Text.    

1.  In speaking of the Evil of Infidelity, I shall not discourse at large, but confine myself to an enquiry into two pretences (Which having been broached in the late times of Infidelity towards the King, are said to have operated very far towards a general Apostasy from the faith, and the production of Infidelity towards God) both which appealing to the tenor of the Scriptures; must be examined by them.  

3.  The first is of a famous Author, and it is this, That the Scriptures do not make Infidelity to be a Sin, at the time of the delivery of the Scriptures.  
The second is of a Writer more obscure, but in itself, 
2. C.W.  so agreeable to the disposition of the present generation, that it hath possessed the minds of many; it is this, that  
Although Infidelity (according to the Scriptures) in the times of Christ and his Apostles, were sinful, and inexcusable; yet in our times, it is excusable. These are the pretences to be examined.  
The Substance of the Gospel, as it immediately relates to Christian duty, is summarily reduced to the Doctrines and Injunctions of our Lord Christ, and his Apostles.  
The Author of Leviathan (cap. 42. pag. 286.) tells us in plain terms, that We do not read any where (in the Scriptures) that they which received not the Doctrine of Christ, did therein Sin.  
And again, that the Injunctions of Christ, and his Apostles, men might refuse without sin.  
Now concerning this assertion▪ I cannot choose but say, that had I not been acquainted with the works of that author (especially those relating to religion) I should exceedingly wonder at it, because it supposes men never to look into their Bibles, which is the thing it would persuade.  

Mat. 21.42.  In the 21. of Matth. Our Saviour asks the Jews this question, Did ye never read in the Scriptures such a thing? a question which I must repeat to the Assertors of this doctrine. Did they never read in the Scriptures the Sinfulness, the Danger, the Heinousness of Infidelility? 
Luc. 9.41.  Surely he that runs may read it.  
Our Saviour Christ, before his death, did oftentimes vehemently rebuke his Disciples, for Infidelity," O faithless and perverse generation, how long shall I endure you? (Quousque tandem abutemini patientiâ nostrâ) And after his Resurrection, 
24.25.  he calls them fools and slow of heart, for unbelieving: Did they never read these Increpations?  
The Author of this Epistle, and the rest of the Apostles, do every where vehemently and earnestly dehort from Unbelief. Did they never read these Dehortations?  
In the 8 of John, Christ tells the Jews, that if they believe not, 
Jo. 8.24.3.36.  they shall die in their Sins. That the wrath of God abideth on them, that he that believeth not, is damned already. Did they never read these Denunciations?  
Yes! these last, it seems this Author had read, & as his manner is, thinking he could accommodate an answer to these, he hath pronounced securely of all the rest: To these he saith that they import only a non-remission of the sins committed against the laws of their Country; (that they should die in them;) but that they do not evince, any sinfulness to be in Infidelity; Wherefore I must crave licence to proceed.  
The Apostle in the 21 of the Revelations, 
R. 21.8.  give a Catalogue of such sinners as are of the bigest rank, Such as are most abominable in the eyes of God, Such as are to have their portion in that lake which burneth with fire and brimstone, and he puts Unbelievers in the head of this Regiment The fearful and Unbelievers, and Abominable, and Murderers, and Whoremongers, and Sorcerers, and Liars shall have their portion in that lake.  

Obj. 1.  But it may be, perhaps; that the Scripture doth not in plain and express terms, affirm Infidelity to be Sinful!  

Res. 1.  The Text tells us plainly and expressly, that an heart of unbelief is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not incommodious but wicked.)  

Obj. 2.  But Philosophers and Mathematicians; (pretending Strictness & demonstration in discourse) regard not general words; but have recourse to the Definitions of things, and from thence proceed to affirm or deny the Attribution which is under question. 
Res. 2.  Let us therefore have recourse to the definition of Sin.  
Those who have spoken most accurately concerning the nature of Sin, they have resolved, that the formal notion of it, consists in a departure from God. it is Aversio à Deo, & Conversio ad creaturam.  

Jer. 2.12.  In the second of Jeremy, and 12. we find the Prophet as it were in furore sacro (in a prophetic rage) breaking forth into this Exclamation. Be astonished, O ye heavens, be ye horribly afraid, be very desolate saith the Lord! What ails the Prophet to cry so loud? to make the heavens resound his Exclamation? my people (saith he) have committed two Great evils, they have Forsaken me, that's the first. An heart of unbelief, is an evil heart, in departing from the living God.  
It is true that the Spirit of God in the Scriptures, doth not usually descend to Logical accuracy, to the quatenus, or Causality, to the observation of the rules of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And this makes it ofttimes, harder to deal with men of perverse minds, than many do imagine. But the more rare this is, the more you will take notice of the Providence, when you shall consider, how accurately, and how fully, the Scripture hath determined that which is in Question.  
In the 16. of Joh. 8. our Saviour tells them, 
joh. 16.8.3.18.19.  that the Spirit shall rebuke the world of Sin, of righteousness, of judgement: Of Sin, Because they believe not on him. Joh. 3.18. he that believeth not is Condemned, because he believeth not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rejection of the Gospel is said to be the very Condemnation, So expressly is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delivered to us, (by Causal and Identical propositions) in the Scripture; Who is it now, that can persuade us, that the Scriptures do not affirm, any Sinfulness to be in Infidelity?  
Yes verily! the Scriptures not only teach us, that unbelief is a sin, but they teach us likewise  
6. The Heinousness and Aggravation, the Sinfulness and Punishment of this Sin.  
It was this that brought all other sin into the World; and every Premeditated sin arises from it. It hardens the heart, and sears the Conscience, and makes it bid defiance to the Lord of Glory.  
Concerning David we read in the Psalms, that once he said in his Hast that all men are liars, did he revoke it when he was at leisure? No, the more he thought of it, the higher he proceeds, and becomes the more assured in this charge; Surely (saith he) Men of low degree are Vanity, and men of high degree are (not liars but) a Lie. 
Ps. 62.9.  Yet if one gives the lie to one of these liars, it is the utmost provocation; it is the stated word of defiance, 
Neh. 23. 1●.  concluded fit to justify the Duel or the Stab. On the other side, God glories in this, that he is not a man that he should lie, that the strength of Israel will not lie, yet infidelity gives him the lie. He that believeth not God makes him a Liar. (1 Joh. 5.10.)  
7. I desire to know what is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby the Heinousness of any sin is to be estimated.  
Is it the denunciation of Future Vengeance? 
Th. 1.7.  The Lord Jesus shall be revealed from heaven with his mighty Angels, in flaming fire, taking Vengeance upon Unbelievers, and they shall be punished with everlasting destruction, from the presence of the Lord and from the presence of his power.  
Is it Old or New, Past, or present Instances of Vengeance? 
Ro. 11.20.  Were not the body of this people newly cut off for unbelief? And of ancient days, whose were the Carcases that fell in the Wilderness; and to whom did God swear in his wrath, that they should not enter into his rest, 
Heb. 3.  but to them that believed not?  
Consider but the story, from whence the Exhortation of the Text arises. How God was provoked through unbelief. The text tells us▪ that he was Moved, he was Tempted, he was Grieved, he was Provoeked, till he swore in his wrath—  
The words are taken out of the 95 Psalms, 
Ps. 95.  to which the 78. is parallel. They were (saith the Psalmist) a stubborn and rebellious Generation; They tempted God, and spoke against him, Therefore the Lord heard this and was wroth: So a fire was kindled against Jacob and anger against Israel; Because they believed not in God, and trusted not in his Salvation— When God heard this, he was wroth, and greatly abhorred Israel, he gave way to his Indignation, wrath, anger, displeasure and Jealousy.  
I conceive, now the first Question to be stated, viz. Whether (according to the tenor of the Scripture) Infidelity were sinful and dangerous, in the time of the delivery of the Scriptures: I proceed to the second Question, viz. (However it was in ancient times.)  
2. Whether Infidelity, be not in such times as ours Excusable?  
My meaning is this: Whether (speaking according to Scriptural grounds, and reason) Now that Miracles, extraordinary gifts and Prophecies are ceased, Infidelity be not become Excusable (however it might be Sinful and inexcusable during the time when Prophecies and Miracles were in use?)  
The first verse of this Epistle (to the Hebrews) tells us what powerful and noble motives to believe, God had afforded to the Fathers.  
God himself was pleased to speak to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at sundry times, and in divers manners.  
In the Times of the Patriarches, Judges, Kings, and Prophets by the Ways of Visions, Dreams, Voices, similitudes, Vrim, and by divers miracles and wonders.  
So likewise, for those that are here exhorted; About the time of the Writing of this Epistle; God had spoken to them by his Son (the brightness of his Glory, the image of his person) And by the Apostles, to whom also he bare Witness, by mighty signs and wonders, by divers miracles and gifts of the Holy Ghost.  
Now that Such men as these, who had so great advantages to bring them to believe, should be severely punished for Infidelity, I am persuaded there is hardly any man, but thinks it very just and reasonable.  
That such as had seen the wonders of God, in Egypt and the Wilderness, so manifestly miraculous, so often repeated, and yet for all this would not believe, that their Carcases should fall in the Wilderness.  
That Ananias and Sapphira who had known the miracles which had been done by the Apostles, should think to Cousin the Apostles: it deserved the Judgement that befell them.  
As for ourselves had we lived in the times of Miracles or Prophecies, we doubt not but we should have believed. Or, as Philip said, show us the father, and it sufficeth. Could we but once see a miracle, or talk with one returning from the dead; it should suffice, we would believe.  
But seeing it is now many hundreds of years, Since these things are ceased, and we have nothing left us, Praeter miraculorum famam; If we shall not believe the Gospel; by some it is openly pretended, and by many it is secretly iamgined, that, in this case we may be Excused.  
I could wish that the time would serve, Clearly to rid away this phantasm; In order to it, I shall briefly do three things.  
1. Show that this Fantastical imagination is no new invention but that it hath of old, 
1.  been the conceit of Abominable Hypocrites.  
2 lie. I shall inquire a little into the grounds of this Conceit, 
2.  and show the mistake of those suppositions, into which it is resolved.  
3 lie. I shall show, that our Saviour (Knowing the thoughts of men) hath taken particular care to prevent this Imagination; 
3.  and hath clearly decided the matter in Question.  
I. Though the present age be fruitful in inventions tending this way, yet this hath been Anticipated by the Wits of former times.  

Luc. 11.47.  In the 11 of Luke 47. We find the Scribes and Pharisees, building the Sepulchers of the Prophets, whom their fathers had killed.  
If we would know, what they pretended, 
Mat. 23.30  in so doing, we shall find it in the parallel place of Matthew. They said, if we ha● been in the days of our father's, we would not have been partakers with them, in the blood of the Prophets.  
That these men, did not believe the Prophets, it is manifest; Christ tells them, if they had believed the Prophets, they would have believed him: for they wrote of him,  
But that they would have believed the Prophets, (and not have murdered them) had they lived in their times, this they pretend: and it is very probable they had that opinion.  
Yes Verily! had they lived in the days of Miracles and Prophecies, they would have believed, the very conceit wnich is now Pretended!  
But the Truth is, these men were abominable Hypocrites, and the cause of their Unbelief, was not the want of miracles and Prophecies but Carnal prejudice, and interest, and the Vile affections of their hearts. Did not Christ work miracles? Was not he that Prophet which was to come? Yet they took him, and with wicked hands they slew him, and brought upon themselves the blood of all the Prophets.  
But 2 lie. If we shall examine the bottom of this fancy, and resolve it into its Principles, we shall find that it supposes these things.  
1. That the want of the sight of miracles, is sufficient to Justify unbelief.  
2. That to live in the very age of miracles, is apt to create belief, then to be born and educated, in a believing nation, after the world hath been convinced by the miracles of former times (which is our Case.)  
3. That the bare sight of miracles, is of itself alone, sufficient to create belief, in every person that should see them.  
Of which suppositions, the first is contrary to common Reason, and the two later are contrary to Scriptural Reason, and to the experience of the world.  
1. If the want of the sight of miracles were enough to justify Infidelity, then for every Dogma to be believed, Every Individual person, were to expect the sight of miracles; which if it should happen, the wonder would cease, and miracles become No miracles, by the frequency of the performances of them, and so they would be inept to create belief.  
Every work of nature, is in itself a miracle; Who would not think it easier to recover a man, (who had all his parts and humours already form,) from the dead, then from that liquid principle whereof Job speaks, to raise up flesh and skin, 
job. 10. 1●.  bones and sinews: to Advance an understanding creature, capable of Adoring or blaspheming the maker of him? Yet that is a miracle, and this is none, only through the rarity of one, and frequency of the other.  
Again, if every one were to see miracles, 
Io. 20.29.  the merit of faith would be taken away. Jesus said unto Thomas, because thou hast seen— thou hast believed, Blessed are they that have not seen, yet have believed. This for the first supposition.  
2. The second is this, that to live in the very age of miracles, is apt to create a belief, then to live in a believing nation a good time after the times of Miracles.  
But, contrary to this, we have instances both in Jews and Gentiles. After near 4000 years. How pertinaciously do the Jews adhere to Moses, against whom their fathers Murmured▪ and rebelled, notwithstanding the sight of all his miracles; and when he had wrought that great miracle upon Corah and for his rebellion, the next day they rebelled again.  
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 great and resolute that it hath a fatal operation upon that nation unto this day.  
I am sensible, that in the Comparison of later ages with the days of miracles, I may be thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to advance a paradox, where that I may not lean on my own understanding, I beseech you to Consider, our Saviour's decision of the Question which we have in hand.  
I suppose, I may take it for granted, that the Condition of the Jews in our Saviour's time, was in respect of Moses, the same (as to the matter in Question) with our Condition in respect of Christ.  
The tradition of the law, was accompanied w●th mighty Signs and wonders. And so was likewise the tradition of the Gospel.  
In the times succeeding Moses, God for a Season continued the sensible manifestation of his presence, by miracles. So he did likewise in the times succeeding Christ.  
But before the time of our Saviour both miracles and Prophecies had a long time ceased. 
Psalm 74, 9  We see not our Tokens (saith the Psalmist) there is not one Prophet left; as it is with us at this day.  
Only, they had the books of Moses and the Prophets, Just so Conveyed and propounded to them, as our Scriptures have been to us.  
So that, if the Question be proposed concerning those J●ws; whether the present miracles of Christ, or the complexion of Motives which they had, to induce them to believe the writings of Moses, were apt to create belief, It is the same with our Question, Whether the living in The time of Miracles, or our Motives; are more powerful to believing. To determine which Question; we may observe; That the Apostles after the sight of all our Saviour's miracles, Continued in unbelief, till he had opened unto them the Scriptures, of Moses and the Prophets. That after many miracles, he refers the Jews to the searching of the Scriptures; (bringing them a notiori ad ignotius.) And in the the 5 of John and the 47. he decides this Question by another, 
Jo. 5.47.  if ye do not believe the writings of Moses, how shall ye believe my Words?  
Thus much concerning the 2 supposition.  
3. The 3 is this, that the sight of miracles, is of it self alone, sufficient to bring every person to believing.  
We ought indeed to own it, to the eternal Glory of our Blessed Redeemer, that the Faith of Christians is founded upon his Miracles as well as on his Doctrine, and example. And he himself tells the Jews, that if he had not done miracles they should not have had sin (i. e. the Sin of Infidelity.) But Now to dream of miracles, and hanker after them; or to think to Excuse our Infidelity, for want of the sight of them, (as if that alone would certainly make believers of us all,) it argues that we have been slothful readers of the Scriptures.  
It happened to our Saviour's miracles as it did to his Preaching; according to his parable of the sour. Some of them lighted upon hearts that were honest and good, and brought forth the fruit of believing. Others fell by the way side, or upon stony places, or among the Thorns.  
The prepossession of their minds, by an expectation of a temporal Messiah, in the Rulers; The fear of persecution by them in the People; The Cares of the World, and deceitfulness of riches, The pleasures and lusts, to which the Austerities of the Gospel-rules, were opposite; and Many other prejudices, deeply rooted in the hearts of a pervers and froward Generation, prevailed against the sight of miracles; and None were more pervers and resolute unbeleivers, than some of those, who had the Advantage of this great argument for believing.  
If the sight of Miracles alone, were sufficient to produce belief, in all kinds of Spectators, certainly the Scribes and Pharisees, (who by their learning were able to Judge of a miracle,) the Countrymen and Kinsmen of Christ (with whom he was most Conversant,) should have been most Eminent in believing.  
But behold the enchantment of prejudice and Carnal Interest! 
Luc. 5.21.  In the 5. of Luke 21. The Pharisees and Doctors saw the miracles of Christ, and yet they concluded him a Blasphemer. And when he had healed, him that was borne blind; they (hypocritically) bade the man give Glory to God, and said they knew that Jesus was a sinner.  

Joh. 9. 2●.  They turned his miracles into wantonness, feigned themselves Just men, that they might tempt him, i. e. put a trick upon him. demanding a sign for a sight, 
Luc. 20.20.  only to satisfy their wanton Curiosity.  
As for his Country men, this Prophet had no honour there, he did not many miracles, 
Ma. 13.58.  among them, because of their unbeleef. 
Mar. 3.21. Jo. 7.5.  His friends said he, was beside himself, and went to lay hold on him.  
As for the People, In the 6 of John we find, 
Jo. 6.10.  that Christ fed 5000 men with 5 loaus and 2 small fishes, so that they said this is of a truth that Prophet. But the Very next day (ver. 22.) the Very men that had eaten of the loaves (26) Said unto him what sign showest thou that we may believe? what dost thou work! (30.) as if a miracle had not been a Sign!  
He wrought a miracle among the Gadarens, 
Ma. 5.17.  and they besought him to be gone. Others were offended at him, and cast him out of their City. The issue of all his miracles, was this; 
Jo. 7.12.  Some said he was a good man, Others Nay! 
Jo. 10.20.  but he deceiveth the people. And many said he had a Devil and was mad.  
Nay! when he hung upon the cross they acknowledged his miracles, and jeered him with them; He saved others, himself he cannot save; let him do one more miracle, let him come down from the Cross, and we will believe him: So Vain is the pretence of those, who think to excuse their Infidelity, because they cannot see a miracle! So false are the Grounds of that opinion.  
3. Briefly! 
3.  to bring this Argument to an issue.  
If it were granted to these persons, to see a miracle, what kind of miracle would they choose, to convince their understandings, and settel them in religion? We are here I confess in loco Conjecturali, and no man can tell what miracle another man would choose, but I am persuaded, that which most men would agree upon, as most conducing to that purpose whereof we are speaking would be this; that to assure them of the Immortality of the Soul and of the rewards and punishments of the world to come, and to satisfy their Curiosity in some other doubts and scruples; They might once be allowed to see and converse with some one, that might rise from the dead who might resolve their Questions, concerning the condition of those that are in Hades.  
3. I say then, that our Saviour who knew, what was in man, and needed not that any one should tell him foreseeing this Fantastical conceit, hath showed the folly of it, and preoccupated this vain resort.  

Luc. 16.23.  In the 16 of Luke 27. Dives makes it his request to Abraham; that he would send Lazarus from the dead; to testify to his brethren, those things which these men dream of.  
Abraham refers them to the Scriptures, which were in the same manner recommended to them as our Scriptures are to us. They have Moses and the Prophets, etc. let them hear them.  
He saith unto him, Nay father Abraham, but if one went to them from the dead, they would believe.  
And he (Abraham) said If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead.  
This I take to be a clear and a full determination of the matter in Question; And if any one should imagine, that this determination was but Conjectural, 
joh. 12.  Our Saviour afterward tries the Experiment, and raises another Lazarus from the dead.  
What was the effect of this man's coming from the dead, did it Convert the High Priest or the Scribes the rulers or the people; nay, but from that very day they took counsel together how they might put Jesus to death. 
53.  And the Chief Priests Consulted, how they might put Lazarus to death Also.  
Upon these Considerations; we may infallibly Conclude, that Infidelity in Such times as ours, is no more excusable, than it was in the days of Christ or his Apostles; the times of miracles and phrophesies.  
So much of the first Supposition, in the Caveat of the text, the Sinfulness of Infidelity, in General at all times, And the Inexcusableness in our times, which makes it our Duty to take heed of it;  

II.  I pass to the second supposition, concerning the Danger of falling into it, which makes it our concernment and Interest to beware of it. For if this be clear, the Exhortation will be powerful, take heed brethren, etc.  
Now, the Danger of falling into infidelity, is in itself so conspicuous, and made so sensible by every day ' s experience, that I wish the proof of it were difficult, so as to Justify a studious & laborious demonstration of it.  
At once, to shorten my discourse, and to remove the suspicion of any Satirical reflection upon those that hear me; I shall show, that the Greatest Advantages, have not preserved the best of men, from sometimes falling into Infidelity. Take heed therefore brethren.  
The greatest Helps and Advantages against unbelief. I conceive to be these ensueing.  
1. Evidences of God's Presence. 2. Or these lighting on a good understanding. 3. At least upon the Ablest of men. 4. Such as have held Communion with God. 5. Or have been eminent for the habit and exercise of faith. 6. or these with warnings to prevent the Danger of falling. 7. And those reiterated. Yet all these, have not preserved good men from sometimes falling, A word of each.  
1. First then, to begin with the persons in the Context, What greater Evidences of the Presence of God can be Imagined, than they enjoyed; In Egypt in their passage over the red Sea, in the Wilderness, my presence, saith God, shall go along with you, They were conducted by a Pillar of a Cloud, etc. they were Supported, and Corrected by Visible and palpable instances of God's power and presence. Yet they tempted and grieved the Spirit of God, by their Infidelity, for they believed not for all his Wondrous Works.  
2. But these Jews were a dull and stupid people. If God should once manifest himself, to a wise and understanding person (Such as we take ourselves to be) We may think it impossible to fall into unbelief.  
I suppose it will be no disparagement to these Objectors, to say, that Solomon might be as Wise and Knowing, as Wary and Philosophical as they. And as for the manifestation of God's presence, the Scripture tells us Expressly, 
Kin. 3.3.  that God appeared to him at Gibeon. Where he made a promise to him which he performed.  
Yet Solomon fell into the grossest Infidelity: to think there were Gods and Goddesses, 
Kin. 11.5.  To worship Asteroth, the Goddess of the Sidonians, and Milcom the Abomination of the Ammonites.  
3. But it may be yet Objected, that Solomon did this in the Dotage of his years, and his Dotage upon his Idolatrous wives, which turned away his heart, but that it could not have preceded from him, before his understanding was impaired.  
Behold then a greater than Solomon! even Adam in his full strength when he was newly made after the similitude of God, a little lower than the Angels. God several times appeared to him in the Garden; Yet he fell through unbeleif, and drew all his posterity into his ruin.  
4. But Adam though he had perfection of Nature yet he wanted Grace, whereby he might have held Communion with God, which having been once enjoyed, would for ever have kept him from infidelity, or deliberate sin, which always proceeds from it.  
Consider then the case of David! 
Sam. 16.13. Psal. 89.4.  of whom it is said, that the Spirit of the Lord God came upon him; That God himself made a Covenant with him, and Swore unto him by his holiness, that he would not fail him.  
And as for David who was like unto him, for Devotion and Zeal, for spiritual Communion and intercourse with God? He was the sweet singer of Israel; and how often do we find, his Spirit inebriated, and transported, in the Celebration of his divine and ravishing enjoyments.  
Yet we find him falling from all this height; and great and terrible was his fall; he went mourning for it all his days, and bowed down his head continually.  
5. But perhaps it may be thought, that though David was an Excellent man, yet seeing his Eminency lay not in the gift of Faith, but in Zeal, or in some other Grace, the danger may not yet be so very considerable.  
Behold then even Abraham: the Darling of the almighty, who conversed with God as a man converseth with his Friend: to whom God communicated his presence in Dreams, in Visions, in Apparitions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
He was imbued with the Habit of Faith▪ he exerted it in the noblest exercise; he manifested it in the heroical degree; so that he became the Father of the Faithful.  
Yet once we find him offending (tripping) at this stone of stumbling; Aequivocating through unbelief.  
6. But all these instances were during the Ancient Dispensation, when the Communication of the presence of God was more Obscure; before the fullness of time was come, when the word was made flesh and dwelled amongst men; and they saw his glory as the glory of the only begotten Son of God.  
Besides! we do not find that they were particularly and distinctly warned of their danger, which may lessen the Wonder of the fall.  
Consider then the Case, of Peter, the first of the Apostles. He had been closely conversant with Christ during all the time of his Ministry. Was a witness of his miracles, saw his Transfiguration, Herd the Voice which came to him from the Excellent glory, 
Psal 1, 19  saying this is my beloved Son—  
As for his faith, he it was, that made that Confession, upon which the the Christian Church is founded. And Christ had prayed for him that his faith should not fail.  
He was a Valiant man; and he Undertaken that though he died, he would neither forsake, nor deny, his Master.  
When Christ forewarns him, plainly and punctually, that his faith would fail him. That very night, before a certain hour; So that it was impossible he should be surprised.  
You know his Undertake and of his Failings it is unnecessary to speak.  
7. I know nothing now that can be alleged, against the general propensity of all men to Unbeleif, but this, that Peter was now single and alone, that he failed only this time; when he was environed with Bills and Staves and in Danger of his Life.  
Wherefore let us call to mind the Case of all the Apostles, in the great Foundation of our Faith the Article of Christ's Resurrection. When these temptations were away.  
The resurrection of the dead was in those times so commonly believed, that it was conceived of Christ, that he was one of the Old Prophets risen from the Dead, and Herod said he was John the Baptist risen from the dead.  
Of the resurrection, the Apostles had seen Experiments, in Lazarus, and in the bodies of the Saints which arose.  
Concerning Christ's resurrection, how plainly and often were they forewarned, After he was risen, how often were they told of it. Yet how grossly and often did they fail.  
In the 8 of Mark 31 Christ tells his Disciples, that he should be killed, 
Mar. 8.31.  and the 3 day he would rise again. 
32. Mar. 2.7.62  He spoke this saying Openly; 
Mat. 26.31.  So Openly that the Jews took notice of it (this deceiver said that the third day he would rise again) moreover he promised them plainly that after he was risen, 
Mar. 16.11  he would go before them into Galelie, 
13.  and appointed them a certain Mountain where they should see him.  
Yet after he was risen; Marry Magdalen told them that he had appeared to her. But they believed not Mary Magd. Joanna, and Mary the Mother of James, told them the same, But their Speech seemed to them as Idle tales.  
The 2 Disciples told the rest, that he had appeared to them going to Emmaus, but they believed them not.  
He appeared in the midst of ten of them at once, showed them his hands and his side, But they believed not for joy.  

Luc. 24.41. Mat. 28.7.  Christ when appeared to the Women, bade them tell the Disciples and Peter, that according to his promise, they should see him in Galilee.  

17  And the 11. Disciples went into Galilee, to a mountain which Jesus had appointed them, And when they saw him, they Worshipped, But some doubted.  

Mar. 16.14  So that Christ, almost in his last words, Upbraided them with their Unbelief— because they believed not them who had seen him, after he was risen.  
So prone are even the best of men, after their highest atteinments, under the best advantages, to fall sometime into Infidelity! So great is the danger of Unbelief!  
It is true indeed, that all these, might say with the Prophet, 
Mic. 7.8.  Rejoice not against me O mine enemy, for though I fall, I shall arise again. Yet" all these things are written for our learning, that he that thinketh he standeth, may take heed lest he fall. If these things have been done to the green tree, what may be done to the dry? If the worthies and the mighty have fallen (how have the mighty fallen?) ought not the feeble to take care? Yes certainly they ought.  
And to use all means to prevent their falling, which is the third thing, 
III.  supposed in the Caveat, and expressed in the words following" Take heed brethren least, etc. Exhort one another daily—  
Now the Means to prevent the falling into Infidelity are the Arguments evincing the truth of the Gospel which are very numerous. Whereof I cannot now speak particularly.  
The Apostle in this Epistle makes use of 2. sorts viz. 

1. From Scriptures of the Old Testament.  
2. From Common Reason whereof I shall speak a little.    
The Argument from Reason is delivered in the 2. Chap. v. 3.4. The Gospel was delivered by the Lord, and confirmed (to us) by them that heard him.  
God also bearing them Witness with Signs and wonders, and divers miracles and gifts of the Holy Ghost,  
God bare witness to Christ the Author of the Gospel: And to the Apostles, the Promulgers of the Gospel. Wherefore it is to be believed.  
The Antecedent of this Enthymem is the sum of what I shall deliver.  

Io. 8.13.  When the Pharisees said unto Christ, thy Record is not true, because thou bearest record of thyself. I am one (saith Christ) that bear record of my self, and the Father that sent me, beareth witness of me.  

18.15.26.27.  Moreover he tells the Disciples that the Comforter should testify of him. And ye also shall bear witness, because ye have been with me from the beginning.  
So that beside the Witness of the Apostles, the Gospel had the Attestation of all the persons of the Trinity: viz. 

1. Of the Father,  
2. Of the Son,  
3. Of the Holy Ghost.    
1. God the Father bore witness to his Son; and that he did, by 1. Visible Signs, and 2. Audible Voices, 3. by Mission of Angels, 4. by Cooperating in his Miracles, etc.  
1. At his Nativity, a new Star appeared. At his Baptism they saw the heaven opened, and the Spirit sent from the Father in the visible shape of a Dove and lighting upon him. Before his Passion, he was transfigured in their sight. And At it the Sun was eclipsed when the Moon was full, the Veil, the Rocks, rend, So that the Centurion said, Surely this man was the Son of God, Bodies of Saints were seen of many, all these were visible signs.  
2. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the daughter of the Voice) In his Baptism Lo! 
Mar. 3.17.17.5.  a voice from heaven, Saying, This is my beloved Son— At his Transfiguration a Voice came out of a cloud, which said, This is my beloved Son— hear him. A little before his death, as he was Praying" Father, glorify thy Name, 
Io. 12. 2●  There came a voice from heaven, Saying," I have both glorified it, and will glorify it again.  
3. For mission of Angels by the Father, We find them still ready upon all occasions from before his Coming down, to the time of his Ascension into Heaven.  
Before his Conception, 
Luc. 1.16.19. Mar. 1.20.  the Angel Gabriel appeared to Zachary and to Mary, before his Nativity to Joseph saying fear not Joseph. 
Luc. 2.9 31. Mar. 2.13 1.9.20.  At the time of his Nativity a whole Chorus appeared to the Shepherds. In his Infancy an Angel appeared twice to Joseph, admonishnig him of his going to Egypt and his return from thence.  

4 11.  In his Adult age they ministered to him in his hunger; 
Luc. 22.43 Mar. 28.2.  Before his death, they strengthened him in his Agony 
Mar. 16.6. ; After it, 
Io ' 20.12,  they rolled away the stone from his Sepulchre; They declared his resurrection; 
Ac. 1.16.  And in his Ascension, they stood by, and foretold his coming again to Judgement. Ye men of Galalie why stand ye gazing? This same Jesus—  
4. The Father cooperated with him, according to that of our Saviour the father worketh hitherto and I work.— etc.  
These are some of the Attestations of the Father.  
2. Christ bore witness of himself. 
2.  And this he did, by proveing himself to be the Messiah; viz. by fulfilling all the Prophecies relating to the Person or Offices; The Life, and the Death of the Messiah.  
His Generation was such as cannot be declared, he was born at Bethlem, of the tribe of Juda, of the Family of David, about 490. years after the return from Captivity. When the Sceptre was just now departed from Juda.  
He performed not only the Substance of the Prophecies but all the Circumstances foretold, Concerning the Life and Death of the Messiah.  
He was to be a Prophet, and So he was. The Spirit of the Lord anointed him to preach, and he spoke as never man spoke. He foretold many things to come, they all bore him witness.  
2. He was to be a King and so he was. His Name was Wonderful; his Power was shown througout the universal System of the World, the Angels good and evil, the Heavens, Elements, Plants, Fishes, Brutes, Health and Sickness, Life and Death, were all obedient unto his Word.  
3. He was to be a Priest and so he was. He made an Atonement by his Obedience, and by his sufferings to the least punctilio (to the taking of a little Vinegar) and when all things were fulfilled, He cried with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is finished, and he bowed his head and gave up the Ghost.  
Moreover, for the Justification of his Gospel (and that he might leave no place for Infidelity;) he rose again from the dead, appeared to many Convinced them by all their senses; They saw him, They heard him, they felt his hands and his side, They Eat and Drank with him; They Conversed with him 40. days; He was seen by more than 500 at once; and (last,) in the sight of Many of them, he Ascended Visibly into Heaven.  
These were some of the Testimonies, which our Lord Christ bore to himself.  
3. The time would fail me, if I should speak of all the Testimonies given by the Holy Spirit.  
In his Conception, to Mary, fulfilling the Promise of Gabriel.  
Before his Nativity to Zachary and Elizabeth, in his Infancy to Simeon and Hanna, In his Baptism to John. I knew him not, saith John, but he that sent me to baptise, said unto me, upon whom thou shalt see the Spirit descending and resting on him, that is he: and I saw the Spirit descending: Throughout his whole Ministry, till his Death, the Spirit gave witness to him.  
Moreover, In his Resurrection he was declared the Son of God, 
Rom. 1.  with power by the Holy Ghost. After his Ascension, the Holy Ghost fulfilled all his undertake, In that Grand Manifestation at Pentecost; at the time and place which Christ had undertaken for; A manifestation made to all the Senses, and to men of every nation under heaven, 
Act. 2.5▪  Parthians— besides a Multitude of other Instances.  
Such were the Attestations given to Christ (the Author and finisher of our faith).  
2. And for the Apostles (the Promulgers of it) Besides the Change of their Spirits from darkness to light, Whereby they were led out of Ignorance and Infidelity, 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 magnanimous in the world. (I say, besides this Change) They had bestowed upon them, All things necessary (either for their, 1. Own Assurance, Or for the 2. Conviction of the World. (Concerning the truth of the Gospel which they delivered.)  
I. As for themselves, Besides the Conversation with their Master before and after his Resurrection; they had 1. Apparitions of Angels. And to one of them Christ himself appeared after he was ascended to his father.  
2. They had the Bath Kol. (Voices from Heaven) In the 9 of the Acts, We find a Voice from Heaven maintaining a Dialogue with Paul; and at another time, a voice saying to Peter, Arise Peter, Kill and Eat.  
3. They had ecstatical Visions. Peter was in a trance (Act. 10.10, 19) Paul rapt up to the third heaven. 
Act. 22▪ 17   
4. They had monitory Dreams, Paul saw a man in a Dream, saying unto him, Come into Macedonia and help us.  
5. They had Impulses of the Spirit; 
Act. 16 9  So Paul was forbid by the Spirit▪ to preach the Word in Asia:  
II. And for the Conviction of the unbelieving World  
They had diversities of gifts and Different Administrations. 
Cor. 1.2.  To one was given the Word of Wisdom, to another the Word of Knowledge, to another Faith, to another the gift of Healing, to another Miracles, Prophecies, Discerning of Spirits, The gift of Tongues.  
As it is in the words which I quoted, God bore them witness with gifts of the Holy Ghost, and with Signs and Wonders; and that he did, so far, that I shall be justified by Christ himself, if I shall affirm, that the Apostles after his death▪ did greater miracles than he himself did in his life.  
Of the same kind with our Saviour's, some they performed, by means, having an appearance of greater strangeness, (Christ healed by his touch, his word his spittle, Peter by his shadow, Paul by Handkerchiefs taken from his body.) But one great thing there was, wherein they exceeded; The Great and Manifest, and frequent Effusions of the Spirit, The Reception of it upon themselves, the communication of it to others, by Prayer, Preaching, Laying on of Hands; By these it was that the unbelieving world was convinced, and even Simon Magus himself, It is by the power and Virtue of those effusions that we are here met together at this time, that the World continues Christian at this day. And these are some of those standing means and Arguments, whereby the Proneness of our hearts to Infidelity may be overcome; and faith may be begotten, confirmed, recovered at this day: These are therefore to be revolved, Exhort one another daily. To come therefore to a Conclusion.  
My text itself is an Application, by way of Exhortation, Exhortations are enforced by Reasons of Duty and Concernment, and these I have hitherto endeavoured to lay before you.  
If indeed there were no Sinfulness in Infidelity, Or, If in such times as ours, it were excusable. If there were no danger of falling into it, or no means left to remedy or prevent it; It would then indeed be to little purpose to Exhort men to beware.  
But if the state of all these things is otherwise, if that be plain and evident; agreeable to Scripture, to Reason and to Experience; If the Speaker hath not beaten the Air, nor the hearers been careless and inattentive, I know not what can be required, to enforce and sharpen the exhortation.  
If the time would suffer it, and I were speaking to a Common or Injudicious Auditory, I might think myself concerned, after all that hath been spoken to the understanding, to Apply my discourse to your affections, I should take unto me the various forms of Application used in this Epistle. I would Reprove, Rebuke, Exhort; I would cry aloud, and would not spare. I would lift up my voice like a Watchman's trumpet, warning you from the Lord, concerning that Spirit of irreligion and infidelity which is said to have overspread the land.  
I would take to myself a Lamentation, yea it should be for a Lamentation, for the Professors of Infidelity, and the Infidelity of Professors, every where. But I may not now be permitted to enlarge upon these things. I may only pray to God to give you understanding in all things, and beseech you earnestly to consider what hath been spoken, Concluding in the words of the Text, Take heed brethren, lest there be in any of you, an evil heart of unbelief, in departing from the living God. Exhort one another daily—  
FINIS.   

Two Books newly printed for James Collins.  
A seasonable Recommendation and defence of Reason in the Affairs of Religion. Against Infidelity, Scepticism and Fanaticism of all sorts, 4o  
A Discourse of the Forbearance of Penalties which a due Reformation Requires, by Herbert Thorndike, one of the Prebendaries of Westminster, 8ᵒ.