Jesus and the Resurrection Justified by Witnesses in Heaven and Earth, Part 1 · Chapter 9

Jesus and the Resurrection Justified by Witnesses in Heaven and Earth · Part 1 · Chapter 9

p. 541CHAP. IX. The Ʋſe we are to make of their Teſtimony.

IT is time now to bring this Diſcourſe to an iſſue: and, having examined all theſe Divine Witneſſes, taken their proofs and depoſitions, and found their teſtimony, upon due enquiry, to be good and legal, to conſider with our ſelves what we have to do, and what judgment we will paſs now that we have heard their evidence. God the Father of all, ſays that Jeſus is his Son; the Word himſelf appeared oft to juſtifie this Truth; the Holy Ghost came down from Heaven to atteſt it; the Prophet of the Highest proclaimed it; the holy life of our Saviour ſpake as much; and his Bloudy Death ſealed it; to which the Spirit ſet its ſeal alſo, and undeniably witneſſed that bloud was ſacred which he ſhed, for a teſtimony, upon the p. 542Croſs. All theſe have done their part, all that Witneſſes by their office are to do, for the making of this good, that Jeſus is the Son of God. That which remains is our task: who are bound to conſider, and ſeriouſly ponder, and impartially judge, and then faithfully improve their ſacred Teſtimony, that Jeſus may have the glory that is due unto him, and we may have that benefit, which God by him deſigns to beſtow upon us.

I.

And firſt of all let us conſider a-while the great weight and importance of this Truth, that Jeſus is Gods Son. If the whole frame of Chriſtian Religion did not rely upon it; there would not have been ſuch care taken to ſettle it, and lay it deep in our hearts, by ſo much labour and ſtrength of argument. It is equally blameable to be laborious about a trifle, and to be ſuperficial and ſlight in things of greateſt moment. No man of ſenſe will, with a great deal of diligence, ſummon together a number of Witneſſes, to make good that which, when it is proved, it is indifferent (as to any thing that depends upon it) whether it be true or falſe. No p. 543queſtion there is a conſiderable intereſt of ours, which is concerned in this truth; elſe the Holy men of God would not have called HEAVEN AND EARTH TO WITNESS and bear their teſtimony to it. The Father, the Word, the Holy-Ghost would not have concurred with the Water, the Bloud and the Spirit to aſſert and maintain it; but that all is little enough to juſtifie it, and that it is a thing of which we cannot but deſire the greateſt aſſurance. It is (1.) the Foundation of all other Truths in the Chriſtian Religion, as you may read, 1 Cor. iii. 11. xvi. Matth. 17, 18. It is the Rock on which the Church is built; the Ground that ſupports the whole Fabrick: which if it be infirm and rotten, all falls to rubbiſh and confuſion. And therefore (2.) the Devil laboured to undermine this Truth above all others. Like a ſubtile Enemy, when the Apoſtles as wiſe Masterbuilders had laid this foundation, he imployed falſe Teachers and counterfeit Apoſtles, as ſo many Pioneers, to work under this, and lay their trains to blow it up: which he knew was a nearer way to ruine all, than to plant his Batteries againſt the building onelyonly. The Hiſtory of the firſt times afford too plentiful inſtances of this. For we find there aroſe many Anti-christs, p. 5441 Joh. ii. 18. and many falſe Prophets went out into the World: iv. 1. And the very ſpirit of Antichriſt, as he tells us, verſ. 3. was this, to deny that Jeſus, who came in fleſh (in a mortal condition and ſubject to our miſeries) was Christ. They would not have it thought that any one who ſuffered ſo vilely, was the great KING that had been ſo long expected. Or if they believed Jeſus to be a great Prophet, and that he was raiſed from the dead, and rewarded for his labours in Heaven, as other Prophets were; yet they denied that he was made LORD OF ALL, the Head of the Church and of all Principalities and Powers; who was to be honoured by all Men, even as they honour the Father. And therefore (3.) the Apoſtles imployed as great care and earneſt indeavour for to ſtrengthen and ſupport this weighty truth, as the Enemies of Religion laboured might and main, as we ſay, to weaken and overthrow the belief of it. This was the thing they every where preached, as you read in the Hiſtory of the Acts of the Apoſtles. And for this very end S. John wrote this Epiſtle, to confirm his Diſciples in this Faith, againſt all the ſubtile oppoſition of their adverſaries; as you may collect from many paſſages beſide that which I have expounded. p. 545And it was the thing aimed at alſo in his ſecond Epiſtle, where he rejoyces to hear that they walkt in the truth, verſ. 3. and cautions them againſt thoſe deceivers and Antichrists, verſ. 7. And indeed (4.) it was the great note of difference between the true Prophets and the falſe, as you may ſee, 1 Cor. xii. 3. and in the place now mentioned in this Epiſtle, iv. 1, 2. which alſo (5.) makes him command his Diſciples, that if any one pretending to the Spirit did not acknowledge this; they ſhould not uſe the common civility to him, of bidding him God ſpeed, ii. Epiſt. 10. And if any man apoſtatiz'd from this faith (which is the laſt thing I ſhall mention) S. Paul pronounces a moſt dreadful curſe upon him, and wiſhes or predicts the Lord would come and ſpeedily execute it, 1 Corinth. xvi. 22. For whoſoever tranſgreſſeth and abideth not in the Doctrine of CHRIST, hath not God: 2. epiſt. of S. Joh. 9.

This being a truth therefore of ſo great moment, as appears by theſe conſiderations, and by the many Witneſſes to which S. John here appeals for the proof of it; let us be ſure to ſettle a ſenſe of its concernment to us, in our hearts; and then to think often of it, and ſtudy it ſo thoroughly, p. 546that we may perceive both the truth and importance of it: or elſe we ſhall prove our ſelves deſpiſers of God, who do as bad as ſay, that it was a needleſs pains which he beſtowed, in giving ſo many evidences of that, for which we have no regard, or no liſt to bring to trial and examination. And that truly, I doubt, is the temper of moſt Chriſtian People at this day. They think all diſcourſes on this ſubject uſeleſs or little worth; becauſe they prove that which they believe already. Heathens might reap ſome profit by them, but what, ſay they, have we to do with them? But while ſuch thoughts as theſe have too long poſſeſſed the drowſie Chriſtian world, they remain, alas! in the very dregs of Heatheniſm, with a little ſmack or taſte of Chriſtianity. It is a ſad thing to conſider, but ſo it is, that they who cannot endure to think upon what ground their belief ſtands (becauſe they would not put themſelves to the trouble of underſtanding it) are of that baſe temper which is the mother of Idolatry, of Mahometiſm, and of all ſpurious Religions in the World. For what is it makes Men worſhip the Sun, Moon and Stars, or addreſs their ſervices to dead men, nay to a piece of wood, or a red cloth, or ſome ſuch paultry thing? what p. 547makes Mahomet ſo reverenced, by a great part of the World, as the Prophet of the Higheſt; but that they have ever been ſo taught, and it is the cuſtome to honour him? They examine no further, nor enquire for any other reaſon; that is, do not obſerve that there is no other reaſon for their belief. Upon the very ſame account do many receive Jeſus for the Son of God; He hath no better footing in their Souls, nor ſtands upon firmer grounds, than Mahomet, or the Sun, or an Idol does, in the opinion of other men. There is no other reaſon, as far as they know, but only the common practice of the place where they live, why they honour him as the great Lord who governs all. Is not this a foul diſhonour to our Saviour, to have no better ſubjects, nor a ſtronger hold, than this, of their hearts? How little is he beholden to thoſe, who can juſtifie his Title, upon no better principles, than others make uſe of in the behalf of the Uſurpers of Divinity? But it reflects the greateſt ſhame in our own faces, that we ſhould have ſuch plentiful and good evidence in our Books, and none at all in our minds. What is that reſpect worth which we pretend to Religion, if a falſe would have been accepted with as much affection as we have for the p. 548true; had it not come too late?

The People would have Chriſt's Miniſters to move their affections; to carry them away with a torrent of words, and earneſt expreſſions. But to what ſhall they carry them? ſtay a while and anſwer that queſtion. If it be not to that which is true, they will do you wrong to hurry them ſo violently and in ſuch haſte, to that from which you ought rather to run away. Now how ſhall you know whether it be to the Truth or no? Muſt it not be proved by good reaſons; muſt they not make it evident and clear that they propound ſomething which ought to be entertained, before they can ſafely move any mans heart to embrace it? But to what purpoſe is all this done, if after all their labour, you will not conſider it? If all this muſt be paſſed by as dry ſtuff, and you will gape only for the application? Conſider, I beſeech you, that if the affections you deſire ſhould be ſtirred, be not grounded on good judgment (which muſt be ſetled on ſome weighty reaſon) they are ſo far from being ſo good as they ought; that they may ſoon prove very hurtful and bad. They diſpoſe a man to be an empty Enthuſiaſt; to be rapt away with any paſſionate, though idle, p. 549ſtory; and to be ſet on fire by zealous expreſſions for any plauſible though dangerous error. In ſhort, ſuch affections are indifferent to be either good or bad, as it chances. Therefore if you would have our Lord commend you for being of his Religion rather than of any other; if you would have the praiſe of it; ſtudy well ſuch things as theſe, which from the Holy writings I have propounded to be conſidered in the foregoing Treatiſe: for you ſee the very bottom of his Religion ſtands upon them. So ſhall you be ſatisfied alſo that your affections are truly good, when you are moved with love towards him, becauſe you are ſure and know (as S. Peter ſpeaks, vi. Joh. 69.) that he is that CHRIST, the Son of the living God. Do you not think that many have a very tender melting affection for the Bleſſed Virgin Mary; and that they are full of devotion to ſeveral other Saints, and feel a great paſſion ſometimes in their Prayers to them, or in their commendation of them? Have a care, leſt your affections to the Lord Jeſus be no better than theſe. How can you think that they are of an higher ſtrain, more than meer natural and imaginative things; if you have no better reaſons to prove that he is to be worſhipped, than they have to p. 550build their reſpect upon to thoſe? If you receive him for the King of Heaven, upon the ſame account that ſhe is ſet up for the Queen (becauſe it is the common opinion, which you have ſuckt in with your Mothers milk, &c.) your love to him is juſt like their love to her: nothing Divine nor Heavenly, but a natural paſſion, which is as ready to ſpend it ſelf upon any other perſon, as on himſelf.

And here it will be fit to add, that we ought to be very cautious what we believe; becauſe there are ſo many cheats in the world. And of thoſe above all others we ought to be well aware, who would have us uſe no caution; but greedily ſwallow, without any chewing, that which they deliver to us upon their word. God you ſee would not have us believe without good reaſons; and reaſons proportionable to the weight of the thing, which we are to believe. His Miniſters appeal to the teſtimony of known Witneſſes: and where Witneſſes offer themſelves to us to prove any thing, it is our duty ſure to hear and examine them. And we ought not to ſurrender our belief to any thing careleſly; nor, either out of idleneſs and ſloth, or being over awed by the confidence which p. 551any men aſſume to themſelves, content our ſelves with an implicite faith: neglecting to ſearch, and prove, and try all things, which demand to have no leſs than our Souls reſigned up unto them. For that which commands our underſtanding, and hath got authority there, hath a right to govern our Will and command the whole man. And therefore we had need take care what we ſuffer to ſeat it ſelf in that throne; for according as our opinions and judgments are, ſo will our inclinations be, both in our affections and in our lives. It is a great commendation which Socrates gives Gebes, that he was careful to enquire into all things, and duly weigh them, foreign, and would not preſently believe that which any body ſaid, though otherwiſe he had ſufficient reſpect unto him. That warineſs which was in an Heathen ſure doth as much or more concern us Chriſtians. Who ought to ſuſpect thoſe who would have us believe them, without putting our ſelves to the trouble of much ſearch. It is a ſign they mean to deceive; for if God himſelf doth not expect to be believed, unleſs there be good witneſſes for that to which his Embaſſadors demand aſſent; why ſhould men be ſo p. 552preſumptuous as to ask us to believe them blindly? Or why ſhould we be ſuch obedient fools, as to do more for them than God would have us do for himſelf? He hath given us eyes, and therefore we ought to look about us, eſpecially when men bid us wink and take any thing upon truſt. He hath endued us with Reaſon, and therefore we ought to ſift and try, and examine that which is propounded to us. And if any body ſay, do not try nor examine; you are not able to diſcern the differences of things; believe as we teach, for we cannot deceive you: mark that man or company of men, as the greateſt Deceivers. Who intend to impoſe ſomething upon you, which will not abide the teſt; and for which they have no good proof, if their pretences be examined. You may be ſure if they were well furniſhed with proofs, they would not fear the trial, but deſire to have all brought to the touch-ſtone, that Truth may be differenced from its counterfeit. No body refuſes to be judged, but he that knows his cauſe is naught, and fears he ſhall be caſt. Such men had need do all they can to lurk in the dark, and put off their ſtuff when no body can ſee what it is; who know it is deceitfully wrought, and will not abide the p. 553light. They do wiſely and as cunning Merchants, who make up in words and great aſſurances of their honeſty, what is wanting in the goodneſs of their wares. But why we ſhould have ſo little wit as to take their words, who can tell? We muſt anſwer for this folly, no doubt, to Almighty God; who hath given us more underſtanding if we would uſe it, and taught us by himſelf to call for good witneſſes of that, which is offered to us for a truth. And the more ſtrictly we examine theſe which S. John here alledges, the better we ſhall be ſatisfied that they intend not to deceive us. Which is a mark we ſhould always have much in our eye, when we are enquiring after Truth. If the more we ſearch, conſider and ponder the proofs which are brought, the better they appear, and the clearer they grow; it is a very good ſign there is nothing wanting to make it fully entertain'd, but only longer thoughts, and greater and more ſerious conſideration. As on the other hand, we have great reaſon to ſuſpect and turn away from that, which the longer we weigh its proofs, the lighter they ſeem: and the propounders of them alſo begin to ſhift and ſhuffle, till they have put all into a miſt, in which we can p. 554ſee nothing, but that they are at a loſs, and are fain to puzzle us, becauſe they cannot clear that which they were about. Thanks be to God there is nothing of this in the evidences we give, for the true Chriſtian Religion. They are plain and perſpicuous, and ſhow themſelves in a greater brightneſs, the more we look upon them, and the better we are acquainted with them. Search and try what has been ſaid, and the light of the glorious Goſpel of Chriſt will ſhine with greater luſtre in your eyes, and you will confeſs with S. Peter, 2 i. 3. that he hath called us to the knowledge of him, by glory and vertue; that is, by a moſt amazing power of God, which declared him to be his only Son, our Lord.

II.

Let us therefore in the next place, conſider ſeriouſly, how excellent and perfectly rational the Faith of Chriſtians is. There is nothing founded upon ſuch Authority, as our moſt holy Religion. It is no childiſh, ſilly thing, to be a believer. A man doth not betray his weakneſs and eaſie credulity, when upon examination and ſearch he ſuffers his Soul to be planted p. 555with theſe new Principles; but demonſtrates the ſtrength, the nobleneſs and ingenuity of his mind, which can diſcern and judge aright: for nothing can pretend to ſo much reaſon as they. There are a vaſt heap of things, which I could here accumulate, beſide thoſe which I have treated of, to make good this aſſertion. But becauſe the method of the Apoſtle which I have followed, is ſo clear and eaſie, and the Witneſſes ſo full and pregnant, that every one of them affords us many evidences; I will content my ſelf with a brief review of what hath been ſaid. Which will be ſufficient to convince us, that our Faith is the higheſt improvement of our Reaſon; and doth not debaſe, but clevate and raiſe our underſtanding, upon the ſureſt grounds of Divine demonſtration. For if you conſider what Teſtimonials they brought along with them, who have pretended to ſpeak in God's name, you will find there is nothing comparable to the Witneſs which God hath given of his Son. No, not in that Religion which was really founded by his Authority; much leſs in that where there was only the Name of God pretended, without any Power.

p. 556I. Mahomet, I mean (to begin firſt with the latter of theſe) took upon him to be the Apoſtle and the Prophet of God; greater not only than Moſes, but than Jeſus himſelf. And ſuch was his confident brags of Revelations from God, that among a company of wild Arabians, whom Algazel acknowledges to have approached the neareſt to Beaſts, of all other men, He made ſome proſelytes to his belief. But what proof did he give, that he was divinely ſent? Was it ever heard that God ſpake to him ſo much as once, as he did often to our Saviour? At what time, or in what place, and in whoſe audience did God ſay to him, Thou art my Prophet? When did a voice from Heaven come to any three, or but one man, and ſay, This is the Apoſtle of God, hear him? It is a marvellous Providence of God, that this Impoſtor, who wanted no confidence, ſhould never adventure in all the relations he hath made of himſelf (quite contrary to our Lord who wrote nothing of his own life, but left all to his Diſciples) to tell any ſuch ſtory as this, for his greater credit and glory among his followers. We read indeed of ſome idle tales which he reports, of an Angel ſpeaking to him; and p. 557of his aſcenſion into Heaven, I know not how many millions of miles: But what witneſs was there of theſe things? what was his name, who ſaw the Angel appear to him? or who ſtood by, when he was tranſported and carried out of ſight, as he dreamed? Or when and to whom did Moſes or any one elſe appear, and verifie it, that he had been with them in glory? If we muſt take his own word, which is all we can hear of to vouch it, then we muſt not refuſe to believe every fooliſh fellow, who has impudence enough to pretend to propheſie. But what then will become of the faith of Mahomet himſelf, if the ſword were out of his hand? Let us hear ſuch a man as John the Baptiſt (whoſe piety and vertue is atteſted by thoſe who were no Friends of our Religion) affirm that he heard and ſaw ſuch things as he reports; and we will be content to abate them the Apoſtles, and ſuch a multitude of people, as heard God ſay he would Glorifie his Name, in our Saviour. And in what Glory hath that falſe Prophet appeared ſince he left the World? Whoſe eyes hath he ſtruck out, with the brightneſs of his countenance? Nay, by whom hath he been ſo much as ſeen ſince he was buried? I need not put the queſtion about his Reſurrection, p. 558for they never pretended it. Only the ſottiſh people would not believe when he died, that he was really dead, but ſaid he was taken up to Heaven, as Jeſus was. And Omar, one of his ſucceſſors, threatned death to them that ſhould ſay he was dead; for he was only gone away as Moſes did into the Mount, and would return again. From whence perhaps aroſe that vulgar error among us, that the Mahumedans expect the return of their Prophet **See Poceek. in Gregor. Abul Phar. p. 180. 264.. But Abu Becri proved to them out of the Alcoran, that He was to die as other Prophets before him, and ſo appeaſed Omar and the multitude.

And was it ever heard that the Holy Ghoſt ſell down upon him, in a viſible ſhape while he lived? There is not one of his own followers (as the learned Mr. Pocock aſſures us) who makes any mention, ſo much as of the Pigeon, which, as we commonly tell the tale, was wont to flie to his ear, as if it whiſpered ſome revelation to him. There was not that ſmall imitation, of what is recorded of our Saviour. Much leſs was there any ſuch glorious body ſeen deſcending on him, as that which came down like a Dove, and crowned our Saviours head. The Heavens p. 559never opened to him; nor was he transfigured in the preſence of any of his diſciples. Where are the Books that can tell us of any ſuch thing? or ſo much as of any miracles, which he wrought to confirm his Doctrine? He himſelf ſays in his Alcoran more than once, that he was not ſent with Miracles, but with Arms. And though his followers afterward pretended that he did work miracles, yet they never pretend they were done frequently; and moſt of them are very ridiculous and uſeleſs; and their learned men do not at all rely upon them, nor think he proved his Prophecy by this means. There is no news of any blind-mans eyes that he opened, or of his making the lame to walk, or cleanſing a poor Leper; much leſs of a dead-mans hearing his voice, and ariſing out of his grave, and of ſuch like things done by his followers: which we are ſure, from eye-witneſſes, our Lord did, and gave thoſe that teſtifie it power to do the ſame wonders. And if we go to enquire of the Witneſs of Water, in Holineſs of Doctrine and Life; what a ſink of dirty ſtuff is his Alcoran? The pleaſures of the fleſh are the higheſt that he had in his thoughts to propound to his followers. His Heaven is no better than a ſenſual Paradiſe. p. 560But as for the joys of the Holy Ghoſt, or a taſte of any ſpiritual delights, he ſeems to have had no more ſenſe of them than a Swine. How ſhould he, being an impure laſcivious beaſt himſelf; who had ſeventeen Wives, beſides Concubines? And not content with theſe, took another mans Wife (the wife of his ſervant Zaid) and pretended a revelation for it. Which, he had the impudence to ſay, told him that God was not only well pleaſed he ſhould have her, but took it ill he had abſtained ſo long from her, out of fear what the world would ſay. Whereas he ought to have feared God, rather than men. What could be expected from ſuch a Brute, but ſuch a Book as he has left; a mere heap or dunghill rather of filthy nonſence? And if we enquire further for the Witneſs of BLOUD, we can find none but the Bloud of other men, which bears witneſs that he was a falſe Prophet. For his buſineſs was to ſhed the bloud of his oppoſers, rather than to give his own, as a teſtimony to the truth. The ſword was his principal weapon, to ſubdue men to his belief. He did not perſwade them by arguments, but compelled them to yield by force of arms. Go, ſays he, in the xix. Section of the Alcoran, and kill all thoſe who p. 561will not be converted. He was a Murderer as well as a Lyar (like the firſt Deceiver of all) ſo that to ſave their Bodies rather than their Souls, his neighbours found it the beſt way to ſubmit themſelves to his yoke. Did our bleſſed Saviour uſe any ſuch violence? Did he come with a ſword in his hand and ſay, Yield your underſtandings, or your throats? No, he came not to deſtroy mens lives, but to ſave them. He would not let his Apoſtles call for fire from Heaven to conſume any body, though it had been as eaſie for him to do, as to ſend the Holy Ghoſt in fiery tongues upon them. He never did any miracle to the hurt of the ſmalleſt living creature; though it would have been recompenſed by a multitude of noble cures, that he wrought for their owners. It did not pleaſe him, that one of his ſervants cut off but the ear of Malchus, though it was in his defence. He was the good ſhepherd, who would not kill the ſheep, but laid down his life for them. This we commemorate perpetually, to his eternal praiſe: whereas the falſe Prophet hath left no other memory, but that he was more like a Wolf than a Shepherd; for he came for nothing but to worry and deſtroy.

p. 562But he doth not deſerve ſo much regard, as to be thus ſeriouſly confuted; were not all this ſaid, rather to make us ſenſible of the excellence of our own Religion, than to diſprove that which was taught by him. Whoſe greateſt wiſdome was, that he choſe to begin to make his Proſelytes and plant his Religion, among a company of rude People; who were more like Beaſts, I told you, than Men. If they had been Men of any underſtanding, one cannot imagine how they ſhould have given credit to ſuch ill contrived tales, as thoſe which he invented. But we are told by his own followers that the People of Mecca (a place famous for his Tomb at this day) could neither write nor read, but were perfectly ignorant. Nay, Mahomet himſelf was wont to ſay, that he was ſent by God to an illiterate Nation. Which they expound of the Arabians about Mecca; who were not People of the Book, as they call the Jews and Chriſtians, but as ignorant as they came out of their Mothers Womb (ſays one of their own Authors) having never learnt the art of writing, or of caſting account. Which ſhows how vaſtly different the beginnings of that Religion were, from thoſe of ours; which was preached to the wiſeſt and politeſt People upon Earth, as p. 563that was to the moſt rude and ſtupid. The Greeks and Romans ſoon ſaw their Countries filled with this new Doctrine. Nor was it in the power of their Philoſophers or Orators to ſtop its progreſs. But there were no ſuch Creatures among thoſe wild Arabians, and thoſe Philoſophers who aroſe afterwards of this Sect, were aſhamed, it may be made appear by good proofs, of the Alcoran. So deſtitute they are of any thing whereby to ſupport the Religion of that Book, that they are fain to fly to the Goſpel of Chriſt, from thence to gain ſome authority to it. There, ſays the Saracen, in Theodorus Abucara; Chriſt wrote theſe words, foreign, I ſend you a Prophet called Mahomet; but Chriſtians have blotted it out of their Books. For He they fancy is the Paraclet whom our Saviour promiſes; and it is one of the Names they beſtow upon this Impoſtor in their writings: who pretends our Saviour foretold his coming, as many have obſerved out of the lxi. Chapter of the Alcoran **Hacksp. Dialog. de Paſſione Domin.. Which ſhows how hard they are put to their ſhifts, when they fly to us for refuge; and when Ignorance is the greateſt ſecurity and ſupport to their Religion at this day. It is very remarkable that as our Religion was propagated among p. 564the wiſeſt and moſt learned Nations, by the moſt illiterate men, meerly by the power of the Spirit and the Holy Ghoſt; ſo being thus propagated, all the learned part of the World is of our Religion. They that are of any other, are ignorant of good learning, as their great enemy. But this fears not to be tried, becauſe it is ſure that knowledge is its Friend, and that wiſdome, as our Saviour ſaid, will be juſtified of her Children. Who clearly ſee even from their own Writings that Mahomet, at the beſt, was but an hot Enthuſiaſt, who took his own warm thoughts for inſpiration. But he had no aſſurance of what he ſaid: As the humour wrought he was for new illuminations. It was not his fault that his Diſciples had not another Book, which ſhould have put down the Alcoran. For as our famous Profeſſor of this Learning **Mr. Pocock, Ib. p. 178.has obſerved out of Alſhareſtanius, when he lay ſick of the Fever of which he dyed, he called for Pen and Ink, that he might write them an infallible Book (it ſeems as yet he had not done it) to keep them from erring when he was dead. This Omar lookt upon as a frenzy, (though Mahomet took it for an inſpiration) and ſaid, Alas! the ſickneſs of the Apostle of God is very strong: It is ſufficient that we have the Book of God p. 565(i. e. the Alcoran) there needs no more. But ſome were of another mind: and while the Company that ſtood by contended and ſtrove among themſelves, ſome calling for the Pen and Ink, and others agreeing with Omar, that he was beſide himſelf, Mahomet cryed out, Get ye gone, it doth not become you to diſpute before me: and ſo there was an end. But ſome bewail this as a great misfortune, that he did not write them ſuch a Book, as he then had in his Head: that is, more frenzies and ravings of his brain-ſick imagination.—But it is time to have done with this: which I have ſaid not meerly to ſhow how ſenceleſs that Religion is, which hath over-ſpread ſo great a part of the World; but how happy we are who are taught by our Lord and Maſter Chriſt Jeſus. Whoſe faith relies upon ſuch certain, evident and divine grounds, that if we did but live according to it; we need not fear but by its power and force it would overcome and vanquiſh the other, though ſupported by never ſo numerous followers. The Lord of his infinite mercy quicken our Faith, that we may out-live them; for it is plain we can ſo far out-reaſon them; that there is no more compariſon between our grounds and theirs, than there is between the wiſeſt man that ever p. 566was, and thoſe blocks of Mecca that could neither write nor read.

II. The only Religion that can come into any competition with ours, is that of Moſes: who indeed was ſent of God, and as became a faithful ſervant of his, in the Houſe or Family committed to his charge, followed his orders and honeſtly teſtified and reported thoſe things which God commanded him to ſpeak, iii. Hebr. 5. But if you ſeriouſly weigh what hath been ſaid, you will find the Jews had not ſuch weighty Arguments to perſwade them to believe on Moſes, as we have to believe in Jeſus; who hath abrogated a great part of that Religion.

And first for the Witneſs of the FATHER, the Jews ſay, ix. Joh. 29. We know that God ſpake to Moſes. But how did they know it? What evidence were they able to give themſelves of it? If it had pleaſed them to lay aſide their paſſion, and look beyond the prejudices of their education, the proof of it would have appeared ſo ſlender in compariſon with the aſſurances they might have had of his ſpeaking to Jeſus; that they would never have added thoſe ſcornful words, which p. 567there follow; as for this fellow we know not whence he is. God appeared indeed to Moſes in the Buſh; and ſaid to him, iii. Exod. 6. I am the God of Abraham, the God of Iſaac, and the God of Jacob. And bids him ſay to the Children of Iſrael, to whom he ordered him to go, I am hath ſent me to you, verſ. 14. But which of the Iſraelites ſtood by, when God ſpake theſe words to him? What perſon was there like John Baptiſt, to be a Witneſs of this Voice, which was his Commiſſion? What Creature was there with him (but the Flock he was feeding) that could come afterward and ſay, I was preſent and heard God call to him out of the Buſh? Doth the Voice ſay any where, I am hath ſent HIM; as if it ſpake to others beſides himſelf? or what words did he himſelf hear, comparable to thoſe which God ſpake to our Saviour, ſaying, Thou art my Son, my well-beloved Son? Nor was the manner alike wherein theſe two Voices were delivered. One out of the Buſh, the other from Heaven. And the Glory wherewith this came to Moſes, was much inferiour to the glorious appearance of the Holy Ghoſt deſcending upon Jeſus. An Angel of the Lord you read appeared then to Moſes in a flame of fire, verſ. 2. But the flame was in the p. 568midſt of the Buſh, not upon Moſes. Whereas the Holy Ghoſt, not an Angel of the Lord, came down at our Saviour's Baptiſm, when he was ſent; and not into ſome diſtant place, but lighted upon HIM, and there remained. God therefore is ſaid to DWELL in the Buſh, xxxiii. Deut. 16. but never to dwell in Moſes; and the dwelling of God there, was only by the Preſence and Miniſtry of an Angel. Whereas now Jeſus himſelf is the dwelling place of God, as I have proved; and it is God himſelf, that dwells in him. The Divine Majeſty came upon him, and there it ſetled its abode in his Perſon. Who is God manifeſted in the fleſh; and whoſe Glory we behold, the Glory as of the only begotten of the Father; which cannot be ſaid of any other man.

All this is ſo plain, that Moſes himſelf ſaw this appearance of God to him (though ſufficient to perſwade him that he was ſent of God, becauſe he heard him ſpeak to him out of the Buſh) would not prove a demonſtration to others; who did not hear or ſee any thing to make them believe him, nor had any credible witneſſes to juſtifie this beſide himſelf. He ſays as much afterward to him that ſent him, Behold, they will not believe me, nor hearken to my p. 569voice; for they will ſay, the Lord hath not appeared unto thee. iv. Exod. 1. And how could he confute them, when they made this exception? unleſs he had ſome ſenſible demonſtration to give them that God was with him; which God immediately furniſhes him withall (ver. 2.) though nothing like to the Power of our Saviour, as you ſhall hear preſently. All the miracles he wrought were as ſhort of our Lords, as His firſt Commiſſion was; which you ſee plainly was nothing ſo noble, nothing ſo clear, as that of our bleſſed Saviour's. Moſes himſelf is ſenſible of it, and confeſſes he wanted ſome Witneſs that God ſpake to him; and that he knew not what to ſay, when the Iſraelites bade him prove it. But our Lord needed not to call for any Witneſs; John the Baptiſt a great Prophet, as they themſelves allowed, was ready of himſelf (for it was his office) to declare openly that he ſaw the Spirit deſcending from Heaven, like a Dove, and abiding on him. He ſaw, and bare record that this is the Son of God: as the Voice from Heaven, in his audience alſo, pronounced him. Which a great many People, if need were, could afterward certifie; who concluded that an Angel ſpake to him, as you have heard from S. John's teſtimony .xii. 29.

p. 5702. Now if you proceed further and ask for ſome Witneſs of Moſes his authority, like to that of the WORD (the ſecond Witneſs to our Saviour) who can hear any thing of it? Do we ever read a word of Moſes his appearing in ſuch a Glory, as our Lord Jeſus did to his firſt Martyr S. Steven, and to S. Paul and to his beloved Diſciple? Nay, where are the Witneſſes that ſay he was ſo much as transfigured when he was upon the Mount; or doth he himſelf ever affirm it? When was his Rayment made as white as Snow? or where (as I ſhall examine more hereafter) was the bright cloud covering the Mount, which was all cloathed with darkneſs? we read indeed that when he came down his face ſhone, but not in ſo bright and glorious a manner as our Saviour's did when he went up into the Holy Mount, and eſpecially after he aſcended into Heaven. Then S. Steven, as I have ſaid, ſaw the Glory of God, and Jeſus ſtanding at his right hand; an honour never given to any Angel in Heaven. And the Apoſtle of the Gentiles ſaw him again, in a light greater than that of the Sun at Noonday. And to S. John he appeared as the KING OF KINGS AND THE LORD OF LORDS, in ſuch a Majeſty as he was p. 571not able to bear, but made him fall at his feet as dead. He that weighs ſuch things as theſe will ſee, that all the glory of Moſes (to uſe S. Paul's words, 2 Cor. iii. 10.) was no glory in this reſpect, by reaſon of the glory that excelleth.

3. Then if you look for the Teſtimony of the HOLY-GHOST, I have already noted that it never came down upon him, as it did upon the Founder of our Religion. Much leſs did he ſend it upon ſome ſelect Men after he was dead, who ſhould do as great wonders as himſelf. And ſtill much leſs did he beſtow it upon all the People, as our Lord did for a while, upon all Believers. There is not the ſmalleſt foot-ſtep of any ſuch Honour or Power that he had. For He did not communicate a portion of his Spirit to the LXX. Elders, who were choſen to be his Aſſiſtants; but the Lord ſaid to him, I will come down, and take of the Spirit which is upon thee, and put it upon them, xi. Num. 17. which words do not ſignifie, it is true, that he had leſs, but only that they had more of the Spirit, than before: yet He did not ſo much as lay his hands upon them that they might receive it, but God took of the Spirit which was on him, and gave it to the LXX. Elders; p. 572even to thoſe two who were not there preſent at the Tabernacle, but remained ſtill in the camp, ver. 25, 26.

4. If you go therefore next to the Teſtimony of WATER, how tranſparent is the Purity of our Saviours Doctrine, above that of Moſes. Whoſe Laws though they contained nothing diſhoneſt, yet burdened the people, to prevent a greater miſchief of their running into Idolatry, with a number of precepts which in themſelves had no goodneſs at all to commend them. Nay, the Letter of the very moral Law laid reſtraints only upon the outward man, ſo that they who were ſubject to it little regarded the purifying of their ſpirits, from thoſe irregular paſſions and naughty affections, which our Lord expreſly prohibits. There were many things alſo indulged in thoſe days, which our Lord doth not allow. Whoſe deſign was, not only to purge the heart, and make the ſpirit of men much better by all his precepts; but to advance them to the nobleſt degree of purity and goodneſs. Where do you read in the Books of Moſes, ſuch precepts of meekneſs, of mortifying fleſhly luſts, of kindneſs to all, and tender compaſſion, of truſt in God, of contentedneſs with the p. 573preſent, and hope of his mercy in another world, as are frequent and obvious in the Goſpel of Chriſt? Nay, in what place of the Law do you find ſo much as one command or exhortation to Pray, much leſs to Pray without ceaſing, and to Pray (not for riches, and victory over enemies, and long life, but) for the Divine Grace and favour, for the Holy Spirit, for remiſſion of ſins, and for Eternal Life? And now I mention that word, I cannot but deſire you to conſider how low and poor the Promiſes of Moſes were, compared with thoſe of our Saviour, who hath brought in a better Hope. Of which they could ſee ſo little (ſo dim was the light) in the Law of Moſes, that a whole Sect of men who believed in him and received his Law, caſt away all hope of obtaining good things in another life, and denied the Reſurrection of the Dead. And we muſt add to all this, that Moſes was but the Light of that one Nation; whereas our Lord ſays, more than once, I am the Light of the WORLD, viii. John 12. ix. 5. Moſes waſhed the Bodies of the Jews; but now the hearts of the unclean Gentiles are purified by Faith, xv. Acts 9. And if you enquire further into the purity of Moſes his life, you will find it was not without p. 574flaws and blemiſhes: for he ſpake unadviſedly with his lips, and could not bring the people to their reſt. But our Lord was perfectly free from all ſpot, the Lamb of God without blemiſh: who never ſpake the leaſt word amiſs, no not in the midſt of ſuch torments as Moſes never endured.

5. For if you paſs on to conſider what ſufferings and BLOUD teſtifie; Alas! what is the Bloud of Bulls and of Goats, to the precious Bloud of Jeſus? Did Moſes ſeal that Covenant of which he was the Miniſter, or did he ſprinkle the Book of the Covenant, with his own bloud? Did he purge away the ſins of the people by himſelf, as our Saviour, we read, did? 1. Hebr. 3. or ſanctifie them by the offering of his own body once for all, as it is, x. Hebr. 10? Did he die to bear Witneſs to the Truth? or witneſs ſuch a good confeſſion before Pharaoh, as Jeſus before Pontius Pilate? Was it ever heard, that by the enduring of a ſhameful and cruel death, he declared to all, the certainty of his Prophecy? Upon what Altar was he offered? And for what cauſe did he become a ſacrifice? This was peculiar to Jeſus, to ſuffer ſuch things as no man ever did; and for p. 575this very cauſe, becauſe he ſaid He was the Son of God.

6. Moſes then had need to do ſome miracles to confirm his prophecy, ſince he fell ſhort in many other things of giving ſatisfaction. Such as we have, I mean, who abound in Witneſſes to our belief; and hear even this Witneſs, on which the Jews heretofore relied, ſpeak more plainly and powerfully to us than it did to them. The SPIRIT of the Lord was upon Moſes, the people ſaw by the wonders he did, which moved them to follow him. Though now they are ſo fooliſhly mad againſt our Saviour, that to rob us of this Argument, the Jews ſay Moſes his miracles did not prove him to be ſent of God, yet it is manifeſt by their ſtory, they were, in a manner, his only glory: I am ſure the principal, or that which firſt induced their forefathers to give any credit to him. For when he asked of God a ſign to give the people (who otherwiſe he foreſaw would queſtion the apparition of the Angel to him) that they might believe as much as himſelf, and acknowledge that God ſent him, He granted him a power of doing ſuch wonders as fleſh and bloud could not do, which, it ſeems, he p. 576thought the propereſt means to convince them. What is that in thy hand, ſaith the Lord (immediately after the words mentioned before, iv. Exod. 1.) and he ſaid, a rod. And the Lord ſaid, Caſt it on the ground. And he caſt it on the ground, and it became a Serpent, and Moſes fled from before it. And the Lord ſaid unto him again, Put forth thine hand and take it by the tail, and he put forth his hand and caught it, and it became a rod in his hand; that they may believe the Lord God of their Fathers hath appeared unto thee, ver. 2, 3, 4, 5. This was the end for which this miracle was to be wrought. To which he adds another, that if they would not believe him, nor hearken to the voice of the firſt, they might be convinced by the ſecond; or if they would believe neither, he gave him power to do a third, and bade him turn the water of the river into bloud, ver. 7, 8. And accordingly you read, he went and did the ſigns in the ſight of the people, and the people believed: and when they heard God had viſited them, bowed their heads and worſhipped, ver. 30, 31. After this indeed they disbelieved again, till God drowned their enemies in the red Sea, and then the people feared the Lord, and believed the Lord, and his ſervant Moſes, xiv. Exod. 31. But were any p. 577of theſe works ſo wonderful, and ſo powerful to move belief, as thoſe which our Saviour did? It may deſerve a diſcourſe (on a fitting occaſion) on purpoſe to ſhow how much Moſes came behind him in this, as well as in all the reſt. Both the number and greatneſs of our Saviour's works were as far beyond his, as the ſtrength of a Gyant is beyond that of an Infant. He was cut off in the midſt of his days, and yet in that three years and an half wherein he lived, after the SPIRIT of God came upon him at his Baptiſm, he did more wonders than Moſes did in forty years; nay, more than had been done from the beginning of the world to that time. And if you regard the quality of them, Moſes his taking the Serpent by the tail, and turning it into a rod again, was not comparable to our Saviour's caſting out Devils, treading upon the old Serpent, breaking in pieces all his power, by healing all manner of ſickneſs and diſeaſe; and giving his Diſciples alſo the ſame authority and power which was viſible in himſelf. Nor was Moſes his hand becoming leprous when he put it into his boſom, and its being reſtored again by the ſame means, any thing like to the miracles of Jeſus in curing ſo many old Lepers of all p. 578forts, both Jews and Samaritans, whereſoever they came to him to implore his charity. Moſes brought a ſtrong Eaſt wind, which cauſed the Sea to go back, and leave the bottom dry for the Iſraelites to march through; but this was nothing ſo wonderful as our Lord's walking upon the Sea, as it had been dry land, and commanding Peter to accompany him in the midſt of a boiſterous wind; and his laying his commands upon ſuch tempeſts and raging waves, and the fiſhes alſo, which all obeyed him. Nay, that great miracle of feeding them with Manna, was not ſo ſtrange as our Lord's ſatisfying great multitudes, with five or ſeven loaves and two ſmall fiſhes: which were not proportionable to ſo many thouſand ſtomachs as were filled by them; as the quantity of Manna was to the Armies of the Iſraelites. Beſides that you never read a word of Moſes his opening the eyes of the blind, much leſs of his raiſing the dead, which our Lord did ſundry times. I need ſay no more to ſhow how inferiour he was to Jeſus even in regard of his miracles; concerning which the multitude ſaid truly, It never was ſo ſeen in Iſrael, ix. Matth. 33. And yet this was the only thing that convinced that Nation at the firſt, and made p. 579them believe in Moſes (as I have prov'd) before they heard God ſpeak to them, by an Angel, from mount Sinai, at the giving of the Law. That was the moſt amazing thing of all; but was after they came out of Egypt, and a great while after they had believed Moſes was ſent of God, as they ſaw then more fully: and was nothing comparable neither to Jeſus's ſpeaking himſelf to ſome of the Apoſtles out of Heaven, and ſending the Holy Ghoſt from thence, with the gift of tongues and divers others, upon them all. And after all that hath been ſaid of the miracles which the SPIRIT wrought by him, where are the miracles that it wrought for him? Did Moſes prove himſelf a true Prophet by riſing again, after he was dead and buried? To whom did he appear? With whom did he eat and drink? Or who can ſay that he aſcended up into Heaven? To whom did he appear in glory, except it was to our Saviour (and ſome of his Diſciples) in honour of whom, it ſeems he had then the favour, and not before, to ſhine in that luſtre wherein they beheld him. In ſhort, God gave not the Spirit by meaſure unto Jeſus, as you have heard before: He had not ſuch a limited portion of it as Moſes had, who appears by theſe p. 580things to have been only a ſervant over the houſe of God, in which our Saviour had a power as a Son, and that over his own houſe, iii. Hebr. 5, 6.

Thus much hath been ſaid to ſhow the great honour God hath done us in making us Chriſtians. Whoſe Faith, you ſee, ſtands upon ſuch well-laid grounds, that even they who were taught by God had none comparable to them. Herein we have a felicity above all other men that have ever been, if we be but ſenſible of it; that we are not required to receive any thing from God, but upon ſuch reaſons, as far excel thoſe which demanded belief of men in former times, but had not ſuch ſtrength to enforce it. Bleſſed be God, ſhould we all ſay,

A PRAYER.

BLeſſed be God, who hath not done ſo for any people. He hath ſhown us HIMSELF, his WORD, and the HOLY GHOST. Iſrael hath not ſeen his Glory, p. 581ſo as it ſhines in our eyes. And as for his Power and Might, they have not known them, no more than the Promiſes and the Laws, whereby he now governs us. He hath given us a better Covenant, founded upon a better Bloud, which hath brought in alſo a better Hope, and is confirmed by a more powerful Spirit. Bleſſed be his Goodneſs, that our eyes read, and our ears hear thoſe things, which many Prophets and righteous men deſired to ſee and hear, but could not ſee nor hear them. For it was revealed, that not unto themſelves, but unto us they did miniſter the things, which are now reported unto us by them that have preached the Goſpel unto us, which the Holy Ghoſt ſent down from Heaven, which things the Angels deſire to look into.

O Bleſs the Lord with us, ye Angels of his that excel in strength; praiſe him and magnifie him for ever. O all ye Powers of the Lord; bleſs ye the Lord, praiſe him and magnifie him for ever. O ye Spirits and Souls of the righteous, bleſs ye the Lord, praiſe him and magnifie him for ever. Praiſe him all ye Apoſtles and Prophets; praiſe him all ye Martyrs and Confeſſors; praiſe him all ye glorious Lights, who have made the Goſpel of Chriſt to ſhine throughout the world. Praiſe p. 582the Father Almighty; praiſe his Eternal WORD; praiſe the Holy Ghoſt; who have made our Faith to stand, not in the wiſdom of men, but in the mighty Power of God. Praiſe him for the Incarnation, the Life, the Death, the Reſurrection, the Aſcenſion, and the Glorification of the Lord Jeſus: who hath given us ſtrong Conſolation, by that ſure and stedfaſt hope, which, throughout all theſe means, he hath ſetled in our hearts.

O praiſe him for his marvellous love to us; whom he hath called after a glorious manner, and by an amazing vertue, to the knowledge of Chriſt; by whom his Divine power hath given us all things that pertain unto life and godlineſs. And make us who are ſo nearly concerned in this love, to be very ſenſible how great it is: which hath not only called us to his Heavenly Kingdom, but made us ſure and certain by ſo many Witneſſes, that Jeſus is the Lord of all, the King of infinite Majeſty, Power and Glory. Let our Souls never ceaſe to ſhow forth and publiſh the vertues and powerful operations of him who hath called us into his marvellous light. Let our mouths be filled with his praiſe all the day long, who out of the riches of his mercy hath made us who were not his people, to be a choſen generation, an holy p. 583nation, a peculiar people to himſelf.

O that our Faith may grow exceedingly, and be deeply rooted and grounded in our hearts. And as it stands upon the ſureſt foundations, ſo we may be built up in it with the moſt aſſured confidence, and stand unſhaken and immoveable in it unto the end. And as thou hast differenced us from all other people, in the clearneſs of that Light, which lets us ſee that ours is the moſt holy Faith: ſo help us by thy grace to diſtinguiſh our ſelves from all others, by holding the myſtery of Faith in a pure Conſcience, and by the upright actions of an unblameable life.

O that the light of Chriſtians may ſo ſhine before men, that others ſeeing their good works may glorifie thee our Heavenly Father. O that it may diſperſe the darkneſs, which over-ſpreads ſo great a part of the world. That all impoſtures may be diſcovered; and they that live in error may be brought to the knowledge of the truth as it is in Jeſus. O that his Dominion may reach from Sea to Sea, even unto the worlds end. Let them who dwell in the moſt deſert places kneel before him, and his enemies lick the duſt. Let all Kings of the Earth adore him, and all Nations do him ſervice. Kindle in the hearts of Princes and Nobles an holy ambition to advance p. 584his Glory. Inſpire the hearts of all Biſhops and Priests with an ardent zeal for the converſion of Souls. And diſpoſe the hearts of thoſe who are in error, that they may be apt and ready to receive thy ſacred truth. Plant thy Goſpel, where it hath not yet been, and replant it where it hath been rooted out: And give us grace who have long been thine own vineyard, to bring forth plenty of good fruit. That our lives may be as holy as our faith; and we may convince Jews, Turks, and all other Infidels, that thou art among us, and that Jeſus whom we worſhip is the Lord. To him with the Father and the Holy Ghoſt, be Glory and Praiſe among all mankind, and throughout all Ages, world without end.

Amen.