Prophets and John were but the Twilight and the Dawn. And tho' his miraculous Birth, the Song of Angels, the Journey of the Wise men of the East, and the correspondence of Prophecies, with the Circumstances of the first Appearance of the wonderful Infant: I say, tho' these had not been taken notice of, yet was there a farther provision made for the cure of Infidelity, in his astonishing Wisdom, and most excellent Doctrines; for, He spake as never man did. And when these were despised and neglected, yet there were other means towards Conviction and cure of Unbelief, in those mighty Works that bore Testimony of him, and wore the evident Marks of Divine Power in their Foreheads. But when after all, these clear and unquestionable Miracles which were wrought by the Spirit of God, and had eminently his Superscription on them, shall be ascribed to the Agency of evil Spirits and Diabolical Compact, as they were by the malicious and spightful Pharisees in the periods above mentioned; when those great and last Testimonies against Infidelity, shall be said to be but the Tricks of Sorcery, and Complotment with Hellish Confederates, this is Blasphemy in the highest, against the Power and Spirit of God, and such as cuts off all means of Conviction, and puts the Unbelievers beyond all possibilities of Cure. For Miracles are God's Seal, and the great and last Evidence of the Truth of any Doctrine. And tho' while these are only dis-believed as to the Fact, there remains a possibility of persuasion; yet when the Fact shall be acknowledg'd, but the Power blasphemed, and the Effects of the adorable Spirit maliciously imputed to the Devils; such a Blasphemy, such an Infidelity is incurable, and consequently unpardonable. I say in some, one Sin against the Holy Ghost seems to be a malicious Imputation of the Miracles wrought by the Spirit of God in our Saviour, to Satanical Confederacy, and the Power of Apostate Spirits; than which nothing is more Blasphemous, and nothing is more like to provoke the Holy Spirit that is so abused, to an eternal Dereliction of so vile and so incurable an Unbeliever.
This account, as 'tis clear and reasonable in it self, so it is plainly lodg'd in the mention'd Discourse of our Saviour. And most of those that speak other things about it, seem to me to talk at random, and perfectly without Book. But to leave them to the fondness of their own Conceits, I think it now time to draw up to a Conclusion of the whole.
