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S. JOHN vi. 14. Then those Men, when they saw the Miracle which Iesus did, said, Of a truth this is that Prophet that should come into the world.
S. JOHN vi. 14. Then those Men, when they saw the Miracle which Iesus did, said, Of a truth this is that Prophet that should come into the world.
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THE Text is the Conclusion of a Story that reaches from the beginning of the Chapter to this Verse.
THE Text is the Conclusion of a Story that reaches from the beginning of the Chapter to this Verse.
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The persons concerned in it were of the Iewish Nation: a Nation antiently famous and flourishing;
The Persons concerned in it were of the Jewish nation: a nation anciently famous and flourishing;
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but at that time, under the yoke of a Roman Conquest:
but At that time, under the yoke of a Roman Conquest:
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from which they yet hop't for deliverance, by a Prophet, whom they lookt for about that time to come into the World.
from which they yet hoped for deliverance, by a Prophet, whom they looked for about that time to come into the World.
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In this Critical time, comes our Lord Iesus to shew himself;
In this Critical time, comes our Lord Iesus to show himself;
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poor and conteptible to see to, but withal so mighty in word and deed, that many believed him to be that Prophet;
poor and conteptible to see to, but withal so mighty in word and deed, that many believed him to be that Prophet;
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the Rulers knew not what to think of him, and the People flockt after him in multitudes, which way soever he went.
the Rulers knew not what to think of him, and the People flocked After him in Multitudes, which Way soever he went.
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In this Chapter He went over the Sea of Galilee (so they call it,
In this Chapter He went over the Sea of Galilee (so they call it,
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though in truth 'tis but a Lake) the People, about 5000 of them, went about the Lake to meet him.
though in truth it's but a Lake) the People, about 5000 of them, went about the Lake to meet him.
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The place where they found him was Desert, they were farr from any house or home, what Provisions they brought with them were spent,
The place where they found him was Desert, they were Far from any house or home, what Provisions they brought with them were spent,
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and they seemed to be in no small distress; which He mercifully Considered, and miraculously Relieved.
and they seemed to be in no small distress; which He mercifully Considered, and miraculously Relieved.
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Out of that small pittance which one Lad had brought with him, He furnished a sufficient meal for 5000 persons,
Out of that small pittance which one led had brought with him, He furnished a sufficient meal for 5000 Persons,
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and caused twelve Baskets to be filled with those Fragments they had left.
and caused twelve Baskets to be filled with those Fragments they had left.
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This they all saw, and were amaz'd at the thing, and magnified the Person, whom they could Judg to be no other than what himself profest that He was,
This they all saw, and were amazed At the thing, and magnified the Person, whom they could Judge to be no other than what himself professed that He was,
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namely, that He was That Prophet that should come into the World.
namely, that He was That Prophet that should come into the World.
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Which Judgment of theirs, how Reasonable it was on their part, and what the Use of it should be to us, are the things I am now to consider.
Which Judgement of theirs, how Reasonable it was on their part, and what the Use of it should be to us, Are the things I am now to Consider.
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The Reason of their Judgment stands briefly thus: They lookt for a Prophet to come about that time;
The Reason of their Judgement Stands briefly thus: They looked for a Prophet to come about that time;
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and that he should make himself known to 'em by Miracles:
and that he should make himself known to they by Miracles:
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They had heard a great Fame of Christ, and now they saw him do a great Miracle;
They had herd a great Fame of christ, and now they saw him do a great Miracle;
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Therefore they concluded that He must be that Prophet.
Therefore they concluded that He must be that Prophet.
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First, That the Iews did look for one to come into the World, one that should be Born of their Nation;
First, That the Iews did look for one to come into the World, one that should be Born of their nation;
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a great Prophet, a Messias, one Anointed of God, for the Revealing of his Will, and for the Redemption of his People;
a great Prophet, a Messias, one Anointed of God, for the Revealing of his Will, and for the Redemption of his People;
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this is acknowledg'd on all hands.
this is acknowledged on all hands.
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It was a chief Article of the Jewish Faith, the very Hope and Expectation of Israel: For, to them were committed the Oracles of God;
It was a chief Article of the Jewish Faith, the very Hope and Expectation of Israel: For, to them were committed the Oracles of God;
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in which they had Promises and Prophecies of him, almost from the beginning of the World, to the end of their Scriptures.
in which they had Promises and Prophecies of him, almost from the beginning of the World, to the end of their Scriptures.
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The time would fail me, if I should go about to reckon them.
The time would fail me, if I should go about to reckon them.
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But methinks a short reckoning may serve, when I consider, that Moses to these Jews was instar omnium: He was the Man in whom they did trust, and he Prophesied of such a Messias to come, Deut. xviii. 15, & 18. vers. 'Tis a remarkable Text,
But methinks a short reckoning may serve, when I Consider, that Moses to these jews was instar omnium: He was the Man in whom they did trust, and he Prophesied of such a Messias to come, Deuteronomy xviii. 15, & 18. vers. It's a remarkable Text,
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and therefore I quote you both the place and the words.
and Therefore I quote you both the place and the words.
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Verse 15. Moses speaks to the People of Israel, in his own words, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, Verse 15. Moses speaks to the People of Israel, in his own words, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brothers,
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like unto me, unto him shall ye hearken: like unto me, unto him shall you harken:
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and then to assure them, that he said not this of himself, he repeats the words that God spoke to him upon Mount Sinai to this purpose, verse 18. I will raise them up a Prophet from among their Brethren like unto thee.
and then to assure them, that he said not this of himself, he repeats the words that God spoke to him upon Mount Sinai to this purpose, verse 18. I will raise them up a Prophet from among their Brothers like unto thee.
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Now, that Christ was one of their Brethren, the Jews cannot but acknowledg: and that Christ was like unto Moses, we Christians are able to shew them.
Now, that christ was one of their Brothers, the jews cannot but acknowledge: and that christ was like unto Moses, we Christians Are able to show them.
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But to spare us that trouble, they say, this Text was not meant of the Messias.
But to spare us that trouble, they say, this Text was not meant of the Messias.
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Of whom then? why, of such Prophets as God would raise up from time to time in his Church.
Of whom then? why, of such prophets as God would raise up from time to time in his Church.
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But there were many such Prophets, and the Text speaks expresly but of one:
But there were many such prophets, and the Text speaks expressly but of one:
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whom therefore Aben Ezra will have to be Ioshua the successor of Moses. Abraham Seba sayes, it is intended of the Prophet Ieremy But neither This,
whom Therefore Ben Ezra will have to be Ioshua the successor of Moses. Abraham Seba Says, it is intended of the Prophet Ieremy But neither This,
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nor That, nor any other Prophet, can fill up the Character of this person;
nor That, nor any other Prophet, can fill up the Character of this person;
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of whom God sayes, he shall be NONLATINALPHABET like unto thee: Moses sayes NONLATINALPHABET he shall be like unto me. For never was there any Prophet NONLATINALPHABET like unto Moses, Deut. xxxiv. 10. nor ever will be, sayes Maimonides, except the Messias, who, sayes he , shall be a great Prophet,
of whom God Says, he shall be like unto thee: Moses Says he shall be like unto me. For never was there any Prophet like unto Moses, Deuteronomy xxxiv. 10. nor ever will be, Says Maimonides, except the Messias, who, Says he, shall be a great Prophet,
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and like to our Master Moses. and like to our Master Moses.
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It may seem strange, that our Modern Jews, who so passionately dote on the hopes of a Messia, should be so loath to hear of him in this Prophesie.
It may seem strange, that our Modern jews, who so passionately dote on the hope's of a Messiah, should be so loath to hear of him in this Prophesy.
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But there is no strangeness in it, to him that considers the Witchcraft of Contradiction.
But there is no strangeness in it, to him that considers the Witchcraft of Contradiction.
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They think themselves bound to find another sense of the words, because the Apostles of Christ have quoted them in this sense.
They think themselves bound to find Another sense of the words, Because the Apostles of christ have quoted them in this sense.
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St. Peter, Act. iii. 22. St Steven, Act. vii. 37. both of them, in express terms, applying this Prophesie to Christ.
Saint Peter, Act. iii. 22. Saint Steven, Act. vii. 37. both of them, in express terms, applying this Prophesy to christ.
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Not to say that others also do it in general words; namely, Philip, Joh. i. 45. St. Paul in the xxvi.
Not to say that Others also do it in general words; namely, Philip, John i. 45. Saint Paul in the xxvi.
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& xxviii. Chap. of the Acts. Nay, our Saviour himself, Ioh. v. 45. telling the Jews, that Moses wrote concerning him.
& xxviii. Chap. of the Acts. Nay, our Saviour himself, John v. 45. telling the jews, that Moses wrote Concerning him.
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All which Quotations in the New Testament, as they do prejudice the Modern Jews, against the true understanding of this Prophesie;
All which Quotations in the New Testament, as they do prejudice the Modern jews, against the true understanding of this Prophesy;
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so they plainly prove, that it was thus understood by their Forefathers:
so they plainly prove, that it was thus understood by their Forefathers:
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For else it had been a vain thing for the Apostles to go about to prove Christ to be the Messias, out of such a Text as those Jews understood in a different sense:
For Else it had been a vain thing for the Apostles to go about to prove christ to be the Messias, out of such a Text as those jews understood in a different sense:
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Especially when there were so many other Texts of Scripture, which the Jews do acknowledg to be meant of the Messias, that could have been as easily alledg'd by them,
Especially when there were so many other Texts of Scripture, which the jews do acknowledge to be meant of the Messias, that could have been as Easily alleged by them,
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and as aptly applyed to Christ, as this Prophesie which is now in Question. For the proof of what I say, I shall produce two or three such Texts;
and as aptly applied to christ, as this Prophesy which is now in Question. For the proof of what I say, I shall produce two or three such Texts;
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and my choice shall be of those, that not only foretold that a Messias was to come,
and my choice shall be of those, that not only foretold that a Messias was to come,
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but also markt out the time when he was to be expected:
but also marked out the time when he was to be expected:
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Gen. xlix. 10. is Iacobs Prophesie, that The Scepter shall not depart from Juda, till Shilo come; that is, there shall never cease to be Kings and Princes of the house of Juda, till the Messias come: So both the Targums render it;Gen. xlix. 10. is Iacobs Prophesy, that The Sceptre shall not depart from Juda, till Shilo come; that is, there shall never cease to be Kings and Princes of the house of Juda, till the Messias come: So both the Targums render it;
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and so does Onkelos, whose Paraphrase is of greatest authority among the Jews, and who himself lived about 40 years before Christs Incarnation.
and so does Onkelos, whose paraphrase is of greatest Authority among the jews, and who himself lived about 40 Years before Christ Incarnation.
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Another Prophesie there was, but along time after this;
another Prophesy there was, but along time After this;
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it was foretold when the second Temple was building, that The desire of the Nations, in Haggai; The Lord whom they sought, in Malachi; should come, and that suddenly, to that Temple.
it was foretold when the second Temple was building, that The desire of the nations, in Chaggai; The Lord whom they sought, in Malachi; should come, and that suddenly, to that Temple.
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The texts are Haggai ii. 7. & Mal. iii. 1. Both which places are clearly meant of the Messias,
The texts Are Chaggai ii. 7. & Malachi iii. 1. Both which places Are clearly meant of the Messias,
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and the latter of them is so interpreted by Aben Ezra and David Kimchi , two of the learnedest Blasphemers of Christ in the Jewish Nation.
and the latter of them is so interpreted by Ben Ezra and David Kimchi, two of the Learnedest Blasphemers of christ in the Jewish nation.
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I shall offer but one Testimony more, and it is from that Prophet, whom I think no man, without invincible obstinacy, can read and consider, and not be a Christian;
I shall offer but one Testimony more, and it is from that Prophet, whom I think no man, without invincible obstinacy, can read and Consider, and not be a Christian;
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so unquestionable he is for his Authority, so evident in his Predictions, so punctual in the Circumstances of them:
so unquestionable he is for his authority, so evident in his Predictions, so punctual in the circumstances of them:
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I mean the Prophet Daniel; who bewailing the desolation of Ierusalem, and the 70 years Captivity of his Nation, was told by an Angel they should soon be restor'd, and Ierusalem be rebuilt.
I mean the Prophet daniel; who bewailing the desolation of Ierusalem, and the 70 Years Captivity of his nation, was told by an Angel they should soon be restored, and Ierusalem be Rebuilt.
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But farther, that after 7 times 70, that is, after 490 years, from the going forth of the Commandement for the rebuilding of Ierusalem, they should be a Nation no more;
But farther, that After 7 times 70, that is, After 490 Years, from the going forth of the Commandment for the rebuilding of Ierusalem, they should be a nation no more;
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That within the last 70 of these years, the Messias should come, the holy One should be Anointed;
That within the last 70 of these Years, the Messias should come, the holy One should be Anointed;
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Dan. ix. 24. and that he should be cut off, but not for himself, Verse 26. and then, that a Prince should come, and destroy the holy City and the Sanctuary, as there it follows in the end of the Chapter.Dan. ix. 24. and that he should be Cut off, but not for himself, Verse 26. and then, that a Prince should come, and destroy the holy city and the Sanctuary, as there it follows in the end of the Chapter.
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How Easie a thing was it for any considering man in Christs daies, to Reckon within a small matter of those 490 years? I say, within a small matter;
How Easy a thing was it for any considering man in Christ days, to Reckon within a small matter of those 490 Years? I say, within a small matter;
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because there might be some doubt where to fix the Beginning of that reckoning:
Because there might be Some doubt where to fix the Beginning of that reckoning:
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whether it should begin at the First Commandment, for the rebuilding of Ierusalem; or, at the Last, which was about 50 years after.
whither it should begin At the First Commandment, for the rebuilding of Ierusalem; or, At the Last, which was about 50 Years After.
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Which possibly was the cause, why R. Nechonia ben Hakkana, who lived about 50 years before Christs Incarnation, said,
Which possibly was the cause, why R. Nechonia ben Hakkana, who lived about 50 Years before Christ Incarnation, said,
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as Grotius tells us, (for I know not his Author) we are now within 50 years of the Messias;
as Grotius tells us, (for I know not his Author) we Are now within 50 Years of the Messias;
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and R. Iose, who lived about 50 years after Christs death, said, according to R. Iacob in Caphtor, we are now past the time of the Messia.
and R. Joseph, who lived about 50 Years After Christ death, said, according to R. Iacob in Caphtor, we Are now past the time of the Messiah.
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Certain it is, that the 100 years between these, was a time of great expectation, of some extra ordinary Person to come into the World:
Certain it is, that the 100 Years between these, was a time of great expectation, of Some extra ordinary Person to come into the World:
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which Expectation began in Iudea, and from thence it spread even all the World over.
which Expectation began in Iudea, and from thence it spread even all the World over.
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Among the Gentiles there were strange Intimations of an Universal King that was then to be born;
Among the Gentiles there were strange Intimations of an Universal King that was then to be born;
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as may appear from Cicero , and Virgil , from Suetonius , and Tacitus , in their several Writings.
as may appear from Cicero, and Virgil, from Suetonius, and Tacitus, in their several Writings.
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Among the Iews it was a Question in every mans mouth, where is he that should be born? so the Pharisees to Iohn Baptist, Art thou he? and so the Baptist to our Saviour, Art thou he that should come? so the People among themselves, Is not this that Prophet? They were at it upon every Occasion,
Among the Iews it was a Question in every men Mouth, where is he that should be born? so the Pharisees to John Baptist, Art thou he? and so the Baptist to our Saviour, Art thou he that should come? so the People among themselves, Is not this that Prophet? They were At it upon every Occasion,
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and dearly they paid for it at last.
and dearly they paid for it At last.
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For they put the Nations about them all into a ferment with these Discourses, and then into a rage with their Commotions, which could never be laid but with the Destruction of their Temple and Government;
For they put the nations about them all into a ferment with these Discourses, and then into a rage with their Commotions, which could never be laid but with the Destruction of their Temple and Government;
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according to those Prophesies, which being read to them in their Synagogues every Sabbath day, as St. Paul saith, they fulfil'd, because they understood not.
according to those prophecies, which being read to them in their Synagogues every Sabbath day, as Saint Paul Says, they fulfilled, Because they understood not.
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And as for those obstinate wretches, whom God suffered to outlive that Destruction, when the terrour of it was a little over,
And as for those obstinate wretches, whom God suffered to outlive that Destruction, when the terror of it was a little over,
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and they begin to recollect themselves, and to consider what hope they had left of the Promise;
and they begin to recollect themselves, and to Consider what hope they had left of the Promise;
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the Scepter being now departed from Iuda, there being no Temple left, and the 490 years long since expired;
the Sceptre being now departed from Iuda, there being no Temple left, and the 490 Years long since expired;
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what a Confusion they were in, 'tis not possible to express, nor easie to imagine, without reading of their Talmud, where in the 4th part, 4th. Book, 11th. Chap. you may find them casting up among themselves, what hopes they had left of their Messias.
what a Confusion they were in, it's not possible to express, nor easy to imagine, without reading of their Talmud, where in the 4th part, 4th. Book, 11th. Chap. you may find them casting up among themselves, what hope's they had left of their Messias.
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One reflects upon that Prophesie of the School of Elias, that the World should last 6000 years;
One reflects upon that Prophesy of the School of Elias, that the World should last 6000 Years;
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2000 years before the Law , and 2000 under the Law, and 2000 under the Messias: which makes well for us, because Christ came much about the year 4000; but made ill for them, because that year was then past and gone.
2000 Years before the Law, and 2000 under the Law, and 2000 under the Messias: which makes well for us, Because christ Come much about the year 4000; but made ill for them, Because that year was then past and gone.
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Another makes mention of two old Prophesies, that the Messias should come after 85 Jubilees, that is, about the year 4200; but those Prophesies gave them no comfort, that year also being past and gone.
another makes mention of two old prophecies, that the Messias should come After 85 Jubilees, that is, about the year 4200; but those prophecies gave them no Comfort, that year also being past and gone.
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A third said, all our prefixed times are at an end;
A third said, all our prefixed times Are At an end;
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a fourth, that the Messias was come already and lived somewhere incognito; a fifth, wisht the bones of him broken that should keep any more reckoning of time.
a fourth, that the Messias was come already and lived somewhere incognito; a fifth, wished the bones of him broken that should keep any more reckoning of time.
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A strange and a certain accomplishment of that most antient Prophesie concerning the state of the Jews after their rejection of the Messiah;
A strange and a certain accomplishment of that most ancient Prophesy Concerning the state of the jews After their rejection of the Messiah;
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that God would sinite them with madness, and blindness, and astonishment of heart; that they should grope at noonday, as the blind gropes in darkness;
that God would Finite them with madness, and blindness, and astonishment of heart; that they should grope At noonday, as the blind gropes in darkness;
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a Prophesie that ought not to be lightly past by, but I must not go beyond my line.
a Prophesy that ought not to be lightly passed by, but I must not go beyond my line.
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I have shewed, that our Prophet was foretold, and that a time was set for his coming,
I have showed, that our Prophet was foretold, and that a time was Set for his coming,
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and that in Christs daies that time was come.
and that in Christ days that time was come.
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Now what could the Jews desire more but some Token to know him by? And such a Token was this NONLATINALPHABET in my Text. It signifies properly a Sign,
Now what could the jews desire more but Some Token to know him by? And such a Token was this in my Text. It signifies properly a Signen,
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though we translate it a Miracle;
though we translate it a Miracle;
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which obliges me to shew what a Miracle is, and how fitly it was ordein'd to be the Sign of the great Prophet.
which obliges me to show what a Miracle is, and how fitly it was ordained to be the Signen of the great Prophet.
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A Miracle, according to the derivation of the word, is such a work as is apt to raise Wonder and Admiration in us.
A Miracle, according to the derivation of the word, is such a work as is apt to raise Wonder and Admiration in us.
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And admiration proceeds from the ignorance of causes. Therefore Fools wonder at many things, because they know the causes of few things:
And admiration proceeds from the ignorance of Causes. Therefore Fools wonder At many things, Because they know the Causes of few things:
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Wise men admire at those things which proceed from occult causes in nature, though the things are very usual and ordinary:
Wise men admire At those things which proceed from occult Causes in nature, though the things Are very usual and ordinary:
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All men admire at those things which are unusual and extraordinary;
All men admire At those things which Are unusual and extraordinary;
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which if they also exceed the whole power of nature, so far as any man is able to judge of it,
which if they also exceed the Whole power of nature, so Far as any man is able to judge of it,
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then they are properly and strictly called Miracles.
then they Are properly and strictly called Miracles.
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In every work, by the laws of Nature, there must be an Active cause naturally able and ready to work;
In every work, by the laws of Nature, there must be an Active cause naturally able and ready to work;
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and there must be a Passive matter fitly disposed for it: without both which, nothing can be done.
and there must be a Passive matter fitly disposed for it: without both which, nothing can be done.
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If any thing be done without either of these, then it is said to be Supernatural. 1st. On the Passive part, when either there is no matter at all, as in the Creation of the world out of nothing;
If any thing be done without either of these, then it is said to be Supernatural. 1st. On the Passive part, when either there is no matter At all, as in the Creation of the world out of nothing;
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or, when there is such a matter as has no fitness for such a use,
or, when there is such a matter as has no fitness for such a use,
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as it was in the Creation, and will be at the Resurrection, of living man out of the dust of the Earth. 2ly.
as it was in the Creation, and will be At the Resurrection, of living man out of the dust of the Earth. 2ly.
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In respect of the Agent, when the work is above the reach of any natural cause, above the power of any Creature that we can know of,
In respect of the Agent, when the work is above the reach of any natural cause, above the power of any Creature that we can know of,
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as the staying of the Sun in Ioshuah 's daies;
as the staying of the Sun in Joshua is days;
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or when no second cause is imployed in it, or such a cause as has no disposition for it, no activity but what is Supernaturally given it;
or when no second cause is employed in it, or such a cause as has no disposition for it, no activity but what is Supernaturally given it;
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in all such cases a work is said to be Miraculous.
in all such cases a work is said to be Miraculous.
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This kind of work God is pleased to make use of, as the Seal of his Commission to any Person,
This kind of work God is pleased to make use of, as the Seal of his Commission to any Person,
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as the Attestation of his hand to any Doctrine:
as the Attestation of his hand to any Doctrine:
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so that if any Person or Doctrine be Blameless in other respects, and only Questionable for its Authority;
so that if any Person or Doctrine be Blameless in other respects, and only Questionable for its authority;
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it sufficiently clears its Authority to be from God, that he sends it, or suffers it to come to us, with the Testimony of Miracles.
it sufficiently clears its authority to be from God, that he sends it, or suffers it to come to us, with the Testimony of Miracles.
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Thus Moses, being sent from God to the people of Israel, was appointed to take two or three Witnesses along with him;
Thus Moses, being sent from God to the people of Israel, was appointed to take two or three Witnesses along with him;
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namely, two or three Signs, to assure that captious people, that he was truly a Prophet sent from God.
namely, two or three Signs, to assure that captious people, that he was truly a Prophet sent from God.
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First he turns his Rod into a Serpent, and then that Serpent into a Rod again;
First he turns his Rod into a Serpent, and then that Serpent into a Rod again;
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he makes his hand in an instant become leprous, and immediately restores it again;
he makes his hand in an instant become leprous, and immediately restores it again;
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he takes up water out of the River, and poures it out perfect blood upon the ground.
he Takes up water out of the River, and pours it out perfect blood upon the ground.
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Thus also, that Prophet like unto Moses, Deut xviii. 15. was promised to come with signs like him, Verse 21, 22. To the same effect are many other Texts of the old Testament.
Thus also, that Prophet like unto Moses, Deuteronomy xviii. 15. was promised to come with Signs like him, Verse 21, 22. To the same Effect Are many other Texts of the old Testament.
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But I think that one is enough, if I can show that the Jews did believe it, that they depended upon it,
But I think that one is enough, if I can show that the jews did believe it, that they depended upon it,
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and were ready on all occasions to exact this proof of a Messias.
and were ready on all occasions to exact this proof of a Messias.
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It is not unlike, that the Devil himself (who is certainly a great Textuary) had some thought of this,
It is not unlike, that the devil himself (who is Certainly a great Textuary) had Some Thought of this,
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when he tempted our Saviour to command the stones to become bread. But as for the Jews, it was unquestionably their way;
when he tempted our Saviour to command the stones to become bred. But as for the jews, it was unquestionably their Way;
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which St. Paul observes, 1 Cor. i. 21. the Iews require a sign; tell them of their Prophet, and presently they call for a Sign.
which Saint Paul observes, 1 Cor. i. 21. the Iews require a Signen; tell them of their Prophet, and presently they call for a Signen.
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How often were they upon these termes with our Saviour? He could be no Messias for them,
How often were they upon these terms with our Saviour? He could be no Messias for them,
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unless he would shew 'em a Sign.
unless he would show they a Signen.
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Though some of them before hand were resolv'd not to be convinc'd with it, yet none of 'em were to be satisfied without it;
Though Some of them before hand were resolved not to be convinced with it, yet none of they were to be satisfied without it;
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nay not without many signs, as he tells them, Joh. i. 5. Except ye see signs and wonders, ye will not believe.
nay not without many Signs, as he tells them, John i. 5. Except you see Signs and wonders, you will not believe.
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And 'tis observable of Barcozba, that famous Impostor, who set up for a Messias their own way, pretending to make 'em a great flourishing People, which so won him their hearts, that for a while they generally adher'd to him;
And it's observable of Barcochebas, that famous Impostor, who Set up for a Messias their own Way, pretending to make they a great flourishing People, which so wone him their hearts, that for a while they generally adhered to him;
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yet at last distrusting him for want of success, they put him to death only for want of a sign.
yet At last distrusting him for want of success, they put him to death only for want of a Signen.
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Which though Maimonides denies, as also he does this Doctrine, for fear of being prest with the undeniable Miracles of our Saviour;
Which though Maimonides Denies, as also he does this Doctrine, for Fear of being pressed with the undeniable Miracles of our Saviour;
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yet the Talmud affirms both these, as to that of Barcozba , IV. 4. 11. And as to this Doctrine I. 1. 1. as also the Midrash Coheleth, c. 1. teaching, that all past Miracles shall be as nothing in comparison of the Miracles of the Messias.
yet the Talmud affirms both these, as to that of Barcochebas, IV. 4. 11. And as to this Doctrine I. 1. 1. as also the Midrash Coheleth, c. 1. teaching, that all past Miracles shall be as nothing in comparison of the Miracles of the Messias.
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Which being the antient Tradition of the Jews, founded in the promises of God, deriv'd to them in the prophesies of Scripture, which Scriptures were read to them every Sabbath day;
Which being the ancient Tradition of the jews, founded in the promises of God, derived to them in the prophecies of Scripture, which Scriptures were read to them every Sabbath day;
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it is no wonder that the Jews did set their hearts on this way of tryal.
it is no wonder that the jews did Set their hearts on this Way of trial.
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It remains to shew, how Christ did answer their Expectation.
It remains to show, how christ did answer their Expectation.
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Who as he was a Prophet above all other Prophets, so his Miracles were farr above all other Miracles.
Who as he was a Prophet above all other prophets, so his Miracles were Far above all other Miracles.
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Never any one did Miracles like him, even his Enemies being Judges; no nor all that ever were before him according to their own computation.
Never any one did Miracles like him, even his Enemies being Judges; no nor all that ever were before him according to their own computation.
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For whereas all the Prophets before him, in three or four thousand years, did but 74 Miracles, besides Moses who did 76 if their reckoning were true;
For whereas all the prophets before him, in three or four thousand Years, did but 74 Miracles, beside Moses who did 76 if their reckoning were true;
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Our Saviour alone in three or four years time at most, did more than it was possible to keep account of;
Our Saviour alone in three or four Years time At most, did more than it was possible to keep account of;
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insomuch that as St. Iohn says in a proverbial expression, if they were all to be reckoned together, the whole world could not contain the Books that should be written.
insomuch that as Saint John Says in a proverbial expression, if they were all to be reckoned together, the Whole world could not contain the Books that should be written.
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Whatsoever any man else did of this kind, whether Prophet or Apostle, he did it by a borrowed and limited Power;
Whatsoever any man Else did of this kind, whither Prophet or Apostle, he did it by a borrowed and limited Power;
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which he could neither communicate to others, nor exercise it himself, but by Gods especial appointment:
which he could neither communicate to Others, nor exercise it himself, but by God's especial appointment:
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but for Christ, who had the fulness of the Godhead dwelling in him;
but for christ, who had the fullness of the Godhead Dwelling in him;
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he did what he pleased, and when he pleased, by himself, or by others, being determin'd by nothing but by his own Goodness and Wisdom.
he did what he pleased, and when he pleased, by himself, or by Others, being determined by nothing but by his own goodness and Wisdom.
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What part of the Creation, doth not afford us an instance of his Power? who had the blessed Angels at his call,
What part of the Creation, does not afford us an instance of his Power? who had the blessed Angels At his call,
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and the damned Spirits subject to his will; who commanded the seas and the winds and they obeyed him;
and the damned Spirits Subject to his will; who commanded the Seas and the winds and they obeyed him;
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who guided the Fishes in the deep, which way he pleased;
who guided the Fish in the deep, which Way he pleased;
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but especially for men, that were his peculiar charge, he provided against all their necessities and wants, their infirmities and miseries.
but especially for men, that were his peculiar charge, he provided against all their necessities and Wants, their infirmities and misery's.
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He fed them by Miracle, he heal'd them by Miracle, of sundry diseases which were otherwise incurable:
He fed them by Miracle, he healed them by Miracle, of sundry diseases which were otherwise incurable:
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of inveterate Dropsies and Leprosies, of a Palsie of 38 years, of Blindness from ones birth;
of inveterate Dropsies and Leprosies, of a Palsy of 38 Years, of Blindness from ones birth;
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what could one do more, but to raise men from the dead? and thus he did divers, particularly Lazarus who had lain four daies buried in the grave.
what could one do more, but to raise men from the dead? and thus he did diverse, particularly Lazarus who had lain four days buried in the grave.
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And these things he effected, as well absent as present, in an instant as by sensible degrees;
And these things he effected, as well absent as present, in an instant as by sensible Degrees;
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by the applying of his hand, by the touch of his garment, by the word of his mouth, by the motion of his will;
by the applying of his hand, by the touch of his garment, by the word of his Mouth, by the motion of his will;
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to shew that any means would serve, that no means were necessary, that all times and places were alike, to the Soveraign vertue that he imploy'd in the working of his Miracles.
to show that any means would serve, that no means were necessary, that all times and places were alike, to the Sovereign virtue that he employed in the working of his Miracles.
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Which works being so evident testimonies of a Divine Authority, and being design'd for so universal a Benefit, it was necessary that they should be as evidently and universally known.
Which works being so evident testimonies of a Divine authority, and being designed for so universal a Benefit, it was necessary that they should be as evidently and universally known.
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And this our Saviour seems to have considered in all his Miracles.
And this our Saviour seems to have considered in all his Miracles.
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If any of them were done Privately, which were but few in comparison, he commanded them not to be spoken of, that there might be no suspicion of Imposture.
If any of them were done Privately, which were but few in comparison, he commanded them not to be spoken of, that there might be no suspicion of Imposture.
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But for the generality of his works, he did them Openly and publiquely; before multitudes, or in throngs;
But for the generality of his works, he did them Openly and publicly; before Multitudes, or in throngs;
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at Feasts, or in Synagogues, or in the streets, and in the open Sun;
At Feasts, or in Synagogues, or in the streets, and in the open Sun;
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many of them in the Temple, and that at Passeover times, in the face of his watchful Enemies,
many of them in the Temple, and that At Passover times, in the face of his watchful Enemies,
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and before a whole Nation of witnesses.
and before a Whole nation of Witnesses.
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This Miracle in my Text, was done in a Desert, but it was in the presence of 5000 persons;
This Miracle in my Text, was done in a Desert, but it was in the presence of 5000 Persons;
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whom the Fame of Christs works had drawn thither to observe him, and therefore they could not well be surprized in the manner of it:
whom the Fame of Christ works had drawn thither to observe him, and Therefore they could not well be surprised in the manner of it:
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nor could they be deceived in the Action it self; for they saw, and felt, and tasted the effects of it. He fully satisfied their hunger;
nor could they be deceived in the Actium it self; for they saw, and felt, and tasted the effects of it. He Fully satisfied their hunger;
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and so farr their hopes, that they determined to look for no other Messias;
and so Far their hope's, that they determined to look for no other Messias;
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being assur'd that this was He, This of a Truth is that Prophet that should come into the world.
being assured that this was He, This of a Truth is that Prophet that should come into the world.
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I have done with the reason of their Judgment: and should next proceed to the Use of it;
I have done with the reason of their Judgement: and should next proceed to the Use of it;
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but that I am sensible of an Objection in the way, which some have started at this distance of time, to question the Judgment of that age,
but that I am sensible of an Objection in the Way, which Some have started At this distance of time, to question the Judgement of that age,
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and to promote the Infidelity of this. I am sorry there should be any cause to mention it;
and to promote the Infidelity of this. I am sorry there should be any cause to mention it;
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that instead of carrying on the Building of God, and helping forward the duty of Christian life, we must be put to answer those Atheists that stand pecking at the Foundation.
that instead of carrying on the Building of God, and helping forward the duty of Christian life, we must be put to answer those Atheists that stand pecking At the Foundation.
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But we must be content, since God is pleas'd to suffer it.
But we must be content, since God is pleased to suffer it.
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It is a vicious World that we live in, and alwaies so much Vice, so much Unbelief.
It is a vicious World that we live in, and always so much Vice, so much Unbelief.
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Perhaps too, we are not farr from that time, of which Christ saies, when the Son of Man comes, shall he find Faith upon the Earth? If so, we are not like to prevail much against the Atheists.
Perhaps too, we Are not Far from that time, of which christ Says, when the Son of Man comes, shall he find Faith upon the Earth? If so, we Are not like to prevail much against the Atheists.
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Howsoever we are bound to do our indeavour, and not to leave their Arguments unanswer'd, though in effect we only leave their Persons the more unexcusable.
Howsoever we Are bound to do our endeavour, and not to leave their Arguments unanswered, though in Effect we only leave their Persons the more unexcusable.
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Their Objection is, that these Evangelists being Christs followers, might boldly assert things for the honour of their Master and his Cause, which for ought we know have been as stifly denied by the Opposite parties.
Their Objection is, that these Evangelists being Christ followers, might boldly assert things for the honour of their Master and his Cause, which for ought we know have been as stiffly denied by the Opposite parties.
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I propound this Objection in behalf of a sort of men whose Invention is commonly better then their Reading.
I propound this Objection in behalf of a sort of men whose Invention is commonly better then their Reading.
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For whosoever is any whit skill'd in Antiquity, must needs know, that the Ground of this Objection is false;
For whosoever is any whit skilled in Antiquity, must needs know, that the Ground of this Objection is false;
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Jews, Heathens, Mahometans, as many as write of this matter, do all confess, that our Saviour did work Miracles.
jews, heathens, Mahometans, as many as write of this matter, do all confess, that our Saviour did work Miracles.
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For the Mahometans, they are but of yesterday, and know nothing: only this they say in general, for the brutish proof of their sensual Religion;
For the Mahometans, they Are but of yesterday, and know nothing: only this they say in general, for the brutish proof of their sensual Religion;
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that as Christ came with Miracles, so Mahomet came with the Sword.
that as christ Come with Miracles, so Mahomet Come with the Sword.
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As for Iews and Heathens, who in Christs time, and after it, abounded with Writers and Learned men;
As for Iews and heathens, who in Christ time, and After it, abounded with Writers and Learned men;
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there is no reason to imagine, but if they had had any Colour for it, they would as fiercely have denied Christs Miracles with their Pens,
there is no reason to imagine, but if they had had any Colour for it, they would as fiercely have denied Christ Miracles with their Pens,
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as they persecuted his Followers with Fire and Sword.
as they persecuted his Followers with Fire and Sword.
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But seeing it was in vain to Deny those things, which so many thousands knew to be true;
But seeing it was in vain to Deny those things, which so many thousands knew to be true;
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and the memory of which, was continually revived, by those fresh Miracles which the Primitive Christians wrought in Christs name:
and the memory of which, was continually revived, by those fresh Miracles which the Primitive Christians wrought in Christ name:
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therefore either they chose to take no notice of them at all in their Writings; or if they mention'd Christs Miracles, they ascrib'd them to Magick or Diabolical Causes.
Therefore either they chosen to take no notice of them At all in their Writings; or if they mentioned Christ Miracles, they ascribed them to Magic or Diabolical Causes.
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And what can one ask more of an Enemy, as to matter of Fact;
And what can one ask more of an Enemy, as to matter of Fact;
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then that he should either speak out and confess it, or shew by his silence that he knows not how to deny it? No Iew can with reason deny Christ's Miracles;
then that he should either speak out and confess it, or show by his silence that he knows not how to deny it? No Iew can with reason deny Christ's Miracles;
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since they are confest by his own Talmud in divers places, specially in the 4th. Part, the 9th Book. Nor no Heathen could in Tertullian 's or Iustin Martyr 's daies;
since they Are confessed by his own Talmud in diverse places, specially in the 4th. Part, the 9th Book. Nor no Heathen could in Tertullian is or Justin Martyr is days;
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unless those Learned men were monstrous silly and impudent, who durst tell their Emperours, they might finde proofs of them in Pilat 's Records which were then at Rome. They were such irrefragable Proofs, that neither Jew nor Heathen had any thing to say to them,
unless those Learned men were monstrous silly and impudent, who durst tell their emperors, they might find proofs of them in Pilat is Records which were then At Room. They were such irrefragable Proofs, that neither Jew nor Heathen had any thing to say to them,
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but this, that they were done by Magick; which may be said of any thing, and signifies just nothing:
but this, that they were done by Magic; which may be said of any thing, and signifies just nothing:
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or, that they were done by Evill Spirits, which will not serve the turn of our Atheist, who is as unwilling to believe that there is a Devil,
or, that they were done by Evil Spirits, which will not serve the turn of our Atheist, who is as unwilling to believe that there is a devil,
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as that there is a God.
as that there is a God.
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But (besides these Quotations, which it were easie to multiply, if it were so proper for this place;) besides these, we have the greatest Assurance that in reason can be wisht for, of the truth of these Miracles.
But (beside these Quotations, which it were easy to multiply, if it were so proper for this place;) beside these, we have the greatest Assurance that in reason can be wished for, of the truth of these Miracles.
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For what assurance can be had at such a distance, concerning things done 1600 years agoe? The best that can be expected ▪ is a History written by some credible Persons that lived in those times.
For what assurance can be had At such a distance, Concerning things done 1600 Years ago? The best that can be expected ▪ is a History written by Some credible Persons that lived in those times.
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And such a History this is, or there is no such in the World. For that it was written by them whose Names it bears, no Adversary ever question'd,
And such a History this is, or there is no such in the World. For that it was written by them whose Names it bears, no Adversary ever questioned,
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and all Christians have acknowledg'd, that have written from Age to Age ever since.
and all Christians have acknowledged, that have written from Age to Age ever since.
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Nor is it questioned, that the things here written are the same that were taught by the twelve Apostles:
Nor is it questioned, that the things Here written Are the same that were taught by the twelve Apostles:
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which Apostles our Saviour took along with him to be the constant Witnesses of all his actions;
which Apostles our Saviour took along with him to be the constant Witnesses of all his actions;
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and they profess to have been present with him at most of the things that are here Written.
and they profess to have been present with him At most of the things that Are Here Written.
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Men so farr from being suspected of any Deceit, that their Simplicity and Ignorance has been their only Accusation.
Men so Far from being suspected of any Deceit, that their Simplicity and Ignorance has been their only Accusation.
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And that so many, such men, should conspire together, to fain incredible things, and to impose them upon the faith of Mankind:
And that so many, such men, should conspire together, to fain incredible things, and to impose them upon the faith of Mankind:
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Why they should do this, without any Temptation of Honour, or Wealth, or Preferment;
Why they should do this, without any Temptation of Honour, or Wealth, or Preferment;
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nay with certain Assurance of persecution, and misery, and cruel death, which their Master foretold them,
nay with certain Assurance of persecution, and misery, and cruel death, which their Master foretold them,
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and they lookt for no other, and they were not mistaken in this:
and they looked for no other, and they were not mistaken in this:
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How they durst Adventure such stories with such Circumstances, of time, places, and persons, which they knew certainly would be sifted,
How they durst Adventure such stories with such circumstances, of time, places, and Persons, which they knew Certainly would be sifted,
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and might easily have been disproved, if they had not been true; all this were as prodigiously strange in Them, as it would be now in Us,
and might Easily have been disproved, if they had not been true; all this were as prodigiously strange in Them, as it would be now in Us,
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if we should not believe them.
if we should not believe them.
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But say, it were possible that they might be deceived themselves in Christs Miracles, yet sure •hey could not be so in his Resurrection;
But say, it were possible that they might be deceived themselves in Christ Miracles, yet sure •hey could not be so in his Resurrection;
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and think whosoever believes his Resurrection, is much to blame if he doubts of any of his Miracles.
and think whosoever believes his Resurrection, is much to blame if he doubts of any of his Miracles.
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This being that Sign of the Prophet Io•as; which Christ said he would reserve to the •ast place, to confound them that would not be Convinc't,
This being that Signen of the Prophet Io•as; which christ said he would reserve to the •ast place, to confound them that would not be Convinced,
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and were therefore not worthy of •ny Other sign.
and were Therefore not worthy of •ny Other Signen.
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But what say they of his Resurrection? •ews and Heathens say in the General, that he was put to death.
But what say they of his Resurrection? •ews and heathens say in the General, that he was put to death.
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These Apostles tells us all •he Particulars of it; and say farther, that after •hree daies he Rose again from the dead.
These Apostles tells us all •he Particulars of it; and say farther, that After •hree days he Rose again from the dead.
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That •e show'd himself Alive to them;
That •e showed himself Alive to them;
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First to one •r two at a time, then to all the twelve together, then to 500 of his followers at once, most of whom were alive when these things were written:
First to one •r two At a time, then to all the twelve together, then to 500 of his followers At once, most of whom were alive when these things were written:
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but especially to those twelve Apostles, he shew'd himself by many Infallible proofs; being Seen of them, and Conversing with them, for forty daies;
but especially to those twelve Apostles, he showed himself by many Infallible proofs; being Seen of them, and Conversing with them, for forty days;
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at the end whereof, being together with him upon Mount Olivet, after much discourse they Beheld him taken up in a bright cloud, which carried him out of their sight.
At the end whereof, being together with him upon Mount Olivet, After much discourse they Beheld him taken up in a bright cloud, which carried him out of their sighed.
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Now is it reasonable to imagine, that all these men, all this while, had no use of their Reason,
Now is it reasonable to imagine, that all these men, all this while, had no use of their Reason,
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or had not so much as Common sense about them? For if that Relation was false,
or had not so much as Common sense about them? For if that Relation was false,
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then one of these things must be true: that either they were besides their Senses when they believ'd this;
then one of these things must be true: that either they were beside their Senses when they believed this;
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or, they were out of their Wits, when they affirm'd it, and laid down their lives for the witnessing of that which they did not believe.
or, they were out of their Wits, when they affirmed it, and laid down their lives for the witnessing of that which they did not believe.
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And what then shall we say to that world of Christians, that Render'd themselves up to the belief of these men that had so little Reason to believe themselves? 'Tis Prodigious to Think what I am about to say:
And what then shall we say to that world of Christians, that Rendered themselves up to the belief of these men that had so little Reason to believe themselves? It's Prodigious to Think what I am about to say:
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and yet think it one must, o• he can be no Atheist; he must assent to all this which I am about to say.
and yet think it one must, o• he can be no Atheist; he must assent to all this which I am about to say.
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That a poor Young man, of the Meanest birth and breeding, of a most hateful Nation,
That a poor Young man, of the Meanest birth and breeding, of a most hateful nation,
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and hated himself by that Nation, for taking upon him to be a Prophet sent 'em from God,
and hated himself by that nation, for taking upon him to be a Prophet sent they from God,
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for which he was laid hold of, and put to a bitter and most shameful Death.
for which he was laid hold of, and put to a bitter and most shameful Death.
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That after his death, a few Fishermen and others, as Mean as himself in all Circumstances, should still Proclaim that he was that Prophet:
That After his death, a few Fishermen and Others, as Mean as himself in all circumstances, should still Proclaim that he was that Prophet:
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and confirm it with a Story of his Resurrection, and with loud boasts of Miracles wrought by him and his Followers, all which were utterly False;
and confirm it with a Story of his Resurrection, and with loud boasts of Miracles wrought by him and his Followers, all which were utterly False;
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Promising all them that would believe in him, nothing in this world but Affliction and cruel Death, which their own Sufferings prov'd to be True:
Promising all them that would believe in him, nothing in this world but Affliction and cruel Death, which their own Sufferings proved to be True:
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That such men, with no other Charms, should work such a Faith, in all the Wisest part of Mankind;
That such men, with no other Charms, should work such a Faith, in all the Wisest part of Mankind;
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and that with so lasting an Impression as Time has not been able to deface, no,
and that with so lasting an Impression as Time has not been able to deface, no,
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nor Vice neither, which is the thing that makes Them desire to deface it.
nor Vice neither, which is the thing that makes Them desire to deface it.
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That so Impregnable a Faith should be bottom'd on so foul an Imposture, (Pardon me great God that I lend breath to their Blasphemies) 'tis a thing so prodigiously Incredible, that it could never enter into any man's head,
That so Impregnable a Faith should be bottomed on so foul an Imposture, (Pardon me great God that I lend breath to their Blasphemies) it's a thing so prodigiously Incredible, that it could never enter into any Man's head,
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unless he were for his Lust's sake as great a Monster of Credulity, as I have shew'd him, in other respects, to be a very Monster of Unbelief.
unless he were for his Lust's sake as great a Monster of Credulity, as I have showed him, in other respects, to be a very Monster of Unbelief.
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I fear this Discourse may have been larger then the Occasion; nay I hope it rather in this place;
I Fear this Discourse may have been larger then the Occasion; nay I hope it rather in this place;
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and would to God that it were wholly Superfluous, that there were no more Unbelievers in This world,
and would to God that it were wholly Superfluous, that there were no more Unbelievers in This world,
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then there will be in the Other; and then I am sure there would be Few enough.
then there will be in the Other; and then I am sure there would be Few enough.
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But I have now done with Them, and am to speak to your selves;
But I have now done with Them, and am to speak to your selves;
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to You that believe the holy Scriptures, & desire to make a profitable Use of ' em.
to You that believe the holy Scriptures, & desire to make a profitable Use of ' em.
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And the Use of this Scripture is, to observe what these men in my Text, did according to Reason,
And the Use of this Scripture is, to observe what these men in my Text, did according to Reason,
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and (allowing for the difference of Circumstances) to do the same Thing our selves.
and (allowing for the difference of circumstances) to do the same Thing our selves.
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Namely, if we have any Prophet yet to come, and the promise of Miracles to know him by;
Namely, if we have any Prophet yet to come, and the promise of Miracles to know him by;
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then it is our Duty, when we see those Miracles, to acknowledge that Prophet:
then it is our Duty, when we see those Miracles, to acknowledge that Prophet:
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but if we have no such Prophet to expect, and no more Miracles to look for;
but if we have no such Prophet to expect, and no more Miracles to look for;
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then it behoves us to make much of those Miracles, and that Prophet that we have already,
then it behoves us to make much of those Miracles, and that Prophet that we have already,
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and to look for No other. This appears to be the natural consequence of my Text.
and to look for No other. This appears to be the natural consequence of my Text.
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It hath been proved, that Christ is that Prophet, of whom God has foretold us from the beginning of the World:
It hath been proved, that christ is that Prophet, of whom God has foretold us from the beginning of the World:
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and this Prophet has told us, Behold, I am with you to the end of the World.
and this Prophet has told us, Behold, I am with you to the end of the World.
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But have we any other to look for? any other Prophet to come? any farther Miracles to know him by? It should seem that we have:
But have we any other to look for? any other Prophet to come? any farther Miracles to know him by? It should seem that we have:
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For Christ saies words to that purpose;
For christ Says words to that purpose;
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and he saies it not lightly, but he laies great weight upon it, Behold, saies he I tell you of this before.
and he Says it not lightly, but he lays great weight upon it, Behold, Says he I tell you of this before.
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There shall arise false Christs and false Prophets, and shall show great Signs and Wonders;
There shall arise false Christ and false prophets, and shall show great Signs and Wonders;
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insomuch that (if it were possible) they shall deceive the very Elect. Particularly, 2 Thess. ii. 9. That Son of perdition; whose coming shall be after the working of Satan, with all power, and Signs, and lying wonders. insomuch that (if it were possible) they shall deceive the very Elect. Particularly, 2 Thess ii. 9. That Son of perdition; whose coming shall be After the working of Satan, with all power, and Signs, and lying wonders.
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So likewise, 1 Tim. iv. 1. The Spirit speaks expresly, that thus it shall be in the Latter times.
So likewise, 1 Tim. iv. 1. The Spirit speaks expressly, that thus it shall be in the Latter times.
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All which things are confirmed by other places of Scripture: and are applyed by St. Iohn to the second Beast;
All which things Are confirmed by other places of Scripture: and Are applied by Saint John to the second Beast;
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that hath horns like a Lamb, but speaks like a Dragon: Whose Miracles are set forth, Rev. xiii. 13. & xvi. 14. & xix. 20. &c. That the first Beast which St. Iohn there describes with seven Heads, was the Heathen, and Imperial Rome, I think all Interpreters do agree.
that hath horns like a Lamb, but speaks like a Dragon: Whose Miracles Are Set forth, Rev. xiii. 13. & xvi. 14. & xix. 20. etc. That the First Beast which Saint John there describes with seven Heads, was the Heathen, and Imperial Room, I think all Interpreters do agree.
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Whether the second Beast be the Papal Rome, it is not our business now to enquire, let them see to it that are her Worshippers and Followers.
Whither the second Beast be the Papal Room, it is not our business now to inquire, let them see to it that Are her Worshippers and Followers.
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But it is our business to know whom to beware of;
But it is our business to know whom to beware of;
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and Christ has warn'd us of some body that shall pretend to Miracles, and we know of none,
and christ has warned us of Some body that shall pretend to Miracles, and we know of none,
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but the Papal Rome, that does pretend to them.
but the Papal Room, that does pretend to them.
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She makes it one of her Marks, and vaunts that she is to be known by her Miracles.
She makes it one of her Marks, and vaunts that she is to be known by her Miracles.
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But what then? did not Christ promise Miracles to his Church? and ought not His Promise to be made good? It is most true, that he did promise,
But what then? did not christ promise Miracles to his Church? and ought not His Promise to be made good? It is most true, that he did promise,
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and that he has perform'd, we have sufficient proofs of it, both in Scripture, and in the Records of the Primitive Church.
and that he has performed, we have sufficient proofs of it, both in Scripture, and in the Records of the Primitive Church.
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For it was necessary that our great Prophet should be made known to us; as well in his Doctrine, as in his Person;
For it was necessary that our great Prophet should be made known to us; as well in his Doctrine, as in his Person;
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that the Christian Faith should be planted and setled by Miracles.
that the Christian Faith should be planted and settled by Miracles.
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But when this Doctrine was written and publisht, and where this Faith was planted and generally received;
But when this Doctrine was written and published, and where this Faith was planted and generally received;
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Then there was no such necessity;
Then there was no such necessity;
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Then it was enough to say, thus it is written; which Writings were as obligatory to all them that had received this Doctrine, Then it was enough to say, thus it is written; which Writings were as obligatory to all them that had received this Doctrine,
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as if they had been preacht to them severally by persons risen from the dead.
as if they had been preached to them severally by Persons risen from the dead.
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Of which those Fathers were so throughly satisfied that lived in those times, when most part of the world was already converted;
Of which those Father's were so thoroughly satisfied that lived in those times, when most part of the world was already converted;
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that they plainly profest, that now the time of Miracles was at an end.
that they plainly professed, that now the time of Miracles was At an end.
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They are few and rare now, if any, saith Chrysostome in Hom. 4. on Mat. There are more feign'd ones amongst false Christians,
They Are few and rare now, if any, Says Chrysostom in Hom. 4. on Mathew There Are more feigned ones among false Christians,
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then true ones amongst the true;
then true ones among the true;
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saith the Author of the Imperfect work, Hom. 49. 'Tis enough for Christians, that the old Miracles are read to them, saith St. Austin ;
Says the Author of the Imperfect work, Hom. 49. It's enough for Christians, that the old Miracles Are read to them, Says Saint Austin;
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and for Heathens, that Miracles are yet done by us, though not so Frequently, nor so Manifestly, as in former times.
and for heathens, that Miracles Are yet done by us, though not so Frequently, nor so Manifestly, as in former times.
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Little did these good men think, that within some Ages after they were dead, and in those places where there were no Heathens to convert, there should arise a sect of Christians more abounding with Miracles in some one age,
Little did these good men think, that within Some Ages After they were dead, and in those places where there were no heathens to convert, there should arise a sect of Christians more abounding with Miracles in Some one age,
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than were ever seen in all ages of the world before:
than were ever seen in all ages of the world before:
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and the Reason is plain, for those Fathers never dreamt of those new Doctrines and designs that would have need to be usher'd in and supported with new Miracles;
and the Reason is plain, for those Father's never dreamed of those new Doctrines and designs that would have need to be ushered in and supported with new Miracles;
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nor of the wickedness of those men that holp the Devil to invent them;
nor of the wickedness of those men that help the devil to invent them;
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nor of the gross ignorance of an after-age, that fitted the people to receive ' em.
nor of the gross ignorance of an after-age, that fitted the people to receive ' em.
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All which things, had they not conspired together, it had been Impossible for such monstrous Absurdities to be imposed upon the Faith of so great a part of Mankind.
All which things, had they not conspired together, it had been Impossible for such monstrous Absurdities to be imposed upon the Faith of so great a part of Mankind.
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How could those strange Fictions of Purgatory have ever obtain'd;
How could those strange Fictions of Purgatory have ever obtained;
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if men had not been fool'd into the belief of them, with pretended Visions, and Revelations,
if men had not been fooled into the belief of them, with pretended Visions, and Revelations,
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and Apparions? Who could ever have been so Sottish, as to adore the works of the Pencil, and the Chizzle;
and Apparions? Who could ever have been so Sottish, as to adore the works of the Pencil, and the Chizzle;
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unless the dumb things themselves had been made to move, and sweat, and talk, and weep for it? What Believer of the true God would ever have stoopt to the Invocation of his fellow-creatures? nay to invocate them more then God, (for God is not so often pray'd to,
unless the dumb things themselves had been made to move, and sweat, and talk, and weep for it? What Believer of the true God would ever have stooped to the Invocation of his fellow-creatures? nay to invocate them more then God, (for God is not so often prayed to,
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as the Virgin Mary) but that these blessed Creatures themselves, as well as their deluded worshippers, have been abused intolerably by the forgers of Miracles? I shall instance but in one Doctrine more;
as the Virgae Marry) but that these blessed Creatures themselves, as well as their deluded worshippers, have been abused intolerably by the forgers of Miracles? I shall instance but in one Doctrine more;
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I might do it in many, for there is hardly any one of their upstart Doctrines, which has not been taught or promoted this way;
I might do it in many, for there is hardly any one of their upstart Doctrines, which has not been taught or promoted this Way;
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but this is the transcendent foppery of all, the Doctrine of Transubstantiation.
but this is the transcendent foppery of all, the Doctrine of Transubstantiation.
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A Miracle it self they call it, in their Manual, which teaches them to say thus at the Elevation;
A Miracle it self they call it, in their Manual, which Teaches them to say thus At the Elevation;
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Oh Miracle! Oh the Goodness &c. This is done by no Iugling, but in the open sight of all the lookers on. O Miracle! O the goodness etc. This is done by no Juggling, but in the open sighed of all the lookers on.
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And what do the Lookers on Discern? Do they see any visible change of the Elements? no, not the least shadow of alteration:
And what do the Lookers on Discern? Do they see any visible change of the Elements? no, not the least shadow of alteration:
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But what is it that they believe? a Miracle? Nay, more than a Miracle, flat Impossibility and Contradiction.
But what is it that they believe? a Miracle? Nay, more than a Miracle, flat Impossibility and Contradiction.
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A subject to be without accidents, and accidents without any subject.
A Subject to be without accidents, and accidents without any Subject.
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They believe the same body to be at the same time in so many several places, and whole in every place;
They believe the same body to be At the same time in so many several places, and Whole in every place;
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in Heaven, upon Earth, both here, and at Rome, and in both the Indies. Oh monstrous belief!
in Heaven, upon Earth, both Here, and At Room, and in both the Indies. O monstrous belief!
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had not this need to be supported with Miracles? It was propagated by them,
had not this need to be supported with Miracles? It was propagated by them,
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and Bellarmine proves it by them, because some have seen the Host to bleed, others have seen a Child in the place of it;
and Bellarmine Proves it by them, Because Some have seen the Host to bleed, Others have seen a Child in the place of it;
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and he tells us, that St. Anthony of Padua 's horse forsook his Oats to go and worship it.
and he tells us, that Saint Anthony of Padua is horse forsook his Oats to go and worship it.
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I am sensible that these things are very ridiculous, and therefore I am ashamed to mention any more of them.
I am sensible that these things Are very ridiculous, and Therefore I am ashamed to mention any more of them.
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And yet, I hope, you will excuse us, if we mention in our Sermons such things as have been the chief Arguments of theirs;
And yet, I hope, you will excuse us, if we mention in our Sermons such things as have been the chief Arguments of theirs;
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and such Arguments as their great Masters of Controversie despair not, that some may possibly be fools enough to believe them.
and such Arguments as their great Masters of Controversy despair not, that Some may possibly be Fools enough to believe them.
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But if I should proceed into their Legends and Lives; if I should spread before you the filth of those lewd Romances;
But if I should proceed into their Legends and Lives; if I should spread before you the filth of those lewd Romances;
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I should seem to have too little regard to this Place, and to this Presence. They are stuft with such absurd Tales, such idle and extravagant Prodigies:
I should seem to have too little regard to this Place, and to this Presence. They Are stuffed with such absurd Tales, such idle and extravagant Prodigies:
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as if the Devil had invented them in a wanton humour;
as if the devil had invented them in a wanton humour;
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being not content to have affronted the true Miracles of God, and to have had his Will upon the Doctrine of Christ;
being not content to have affronted the true Miracles of God, and to have had his Will upon the Doctrine of christ;
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but he must insult also, and sport himself with the Ignorance and Superstition of Men.
but he must insult also, and sport himself with the Ignorance and Superstition of Men.
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I cannot think of these things without some wonder at those men, who, knowing that these things are written in their own Books,
I cannot think of these things without Some wonder At those men, who, knowing that these things Are written in their own Books,
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and that some of us are able to Read them, can yet be so impudent as to revile and scoffe at the Reformation.
and that Some of us Are able to Read them, can yet be so impudent as to revile and scoff At the Reformation.
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That happy Recovery of Christian Religion! without which, their old Tales would have been Gospel still;
That happy Recovery of Christian Religion! without which, their old Tales would have been Gospel still;
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and the Cheat would have proceeded farther still, and 'tis hard to imagine what a Monster, by this time, Christianity would have grown.
and the Cheat would have proceeded farther still, and it's hard to imagine what a Monster, by this time, Christianity would have grown.
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I know some of them say, that they themselves are the better for it, which yet may be a very great Question.
I know Some of them say, that they themselves Are the better for it, which yet may be a very great Question.
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For though the Crafts-men among them are grown more wary of late daies, in shewing of their Tricks, and the Writers of them bring their Matters more within compass than their Predecessors did:
For though the Craftsmen among them Are grown more wary of late days, in showing of their Tricks, and the Writers of them bring their Matters more within compass than their Predecessors did:
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yet they can never wipe off the shame of their Old doings, while they read Lessons in their Churches collected out of those Legends;
yet they can never wipe off the shame of their Old doings, while they read Lessons in their Churches collected out of those Legends;
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and while they Retain those Doctrines, (nay they make them part of their Creed,) that owe, some their Being,
and while they Retain those Doctrines, (nay they make them part of their Creed,) that owe, Some their Being,
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and all their Reputation, to those gross and palpable Impostures. For us, we have great cause to bless God for the Reformation;
and all their Reputation, to those gross and palpable Impostors. For us, we have great cause to bless God for the Reformation;
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which, like Christianity when it first appear'd in the world, has chased away these Demons and their Oracles from among us.
which, like Christianity when it First appeared in the world, has chased away these Demons and their Oracles from among us.
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I do not hear they work any Miracles among us of late daies;
I do not hear they work any Miracles among us of late days;
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unless this be a Miracle, which I think is no Wonder, that some persons, for some causes, are won over to so corrupt a Religion.
unless this be a Miracle, which I think is no Wonder, that Some Persons, for Some Causes, Are wone over to so corrupt a Religion.
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For our parts, we pretend to no new Miracles, nor have any Occasion, while we content our selves with the old Doctrines,
For our parts, we pretend to no new Miracles, nor have any Occasion, while we content our selves with the old Doctrines,
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While we hold to the Prophet that God has sent us, we may rest in those Miracles that He wrought for us.
While we hold to the Prophet that God has sent us, we may rest in those Miracles that He wrought for us.
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God grant we may be wrought by 'em into a due Faith and Obedience. First, we owe a duty of Faith to the Doctrines of our Prophet;
God grant we may be wrought by they into a due Faith and obedience. First, we owe a duty of Faith to the Doctrines of our Prophet;
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to all that have been taught by him and his Apostles, and are left written for us in the Holy Scriptures.
to all that have been taught by him and his Apostles, and Are left written for us in the Holy Scriptures.
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In which Scriptures, though there be many things hard to be understood, which ignorant and unstable Souls wrest to their own Damnation:
In which Scriptures, though there be many things hard to be understood, which ignorant and unstable Souls wrest to their own Damnation:
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yet all those things are Plainly deliver'd, which are Necessary for us to know.
yet all those things Are Plainly Delivered, which Are Necessary for us to know.
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Which were therefore collected by the Apostles into the Creed; and own'd by the Fathers under the name of the Apostolical Tradition: the Profession of which was necessary for every man, at his Baptism, to make him a Christian; and was sufficient for any man, that was Baptiz'd, to be known by as a Member of the Catholick Church.
Which were Therefore collected by the Apostles into the Creed; and owned by the Father's under the name of the Apostolical Tradition: the Profession of which was necessary for every man, At his Baptism, to make him a Christian; and was sufficient for any man, that was Baptized, to be known by as a Member of the Catholic Church.
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This is the Tradition, not of one or two, but of all Ages: This is the Faith, not of this or that, but of all Churches:
This is the Tradition, not of one or two, but of all Ages: This is the Faith, not of this or that, but of all Churches:
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as far as Christianity goes, it is the same Faith and Tradition still.
as Far as Christianity Goes, it is the same Faith and Tradition still.
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This has the seal of God to it, in all the Miracles of Christ, and of his Apostles, and of the Primitive Christians.
This has the seal of God to it, in all the Miracles of christ, and of his Apostles, and of the Primitive Christians.
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Whosoever Adds to it, or Varies from it, (especially if he pretend to Miracles, of which the Scripture has forewarn'd us,) we are bound to defie both Him and his Doctrines.
Whosoever Adds to it, or Varies from it, (especially if he pretend to Miracles, of which the Scripture has forewarned us,) we Are bound to defy both Him and his Doctrines.
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If we hold our selves close to this Faith, and if This should happen to deceive us;
If we hold our selves close to this Faith, and if This should happen to deceive us;
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what have we to say? but with St. Victor, Oh Lord, it is thou that hast deceiv'd us;
what have we to say? but with Saint Victor, O Lord, it is thou that hast deceived us;
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Thou hast given such plain Demonstrations, such visible Testimonies, of thy Almighty hand to it; that if This should be false, we know not what can be true.
Thou hast given such plain Demonstrations, such visible Testimonies, of thy Almighty hand to it; that if This should be false, we know not what can be true.
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For there is no possible way of certainty of things removed from bodily sense, no way to make any thing surer to our belief;
For there is no possible Way of certainty of things removed from bodily sense, no Way to make any thing Surer to our belief;
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then that is, by which we are made sure of this, that this Faith, this Christian Doctrine, was taught by that Prophet that was sent from God.
then that is, by which we Are made sure of this, that this Faith, this Christian Doctrine, was taught by that Prophet that was sent from God.
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Lastly, we owe the duty of Obedience to his Precepts, to those Rules of life which he has given us in the name of God.
Lastly, we owe the duty of obedience to his Precepts, to those Rules of life which he has given us in the name of God.
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Rules that, like their Author, are full of Justice and Goodness;
Rules that, like their Author, Are full of justice and goodness;
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then which nothing can be more fitly contrived, to make us live happily here in This world,
then which nothing can be more fitly contrived, to make us live happily Here in This world,
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and to prepare us for a Better life in the world to come. Nor do they provide only for the Private, but also for the Publick.
and to prepare us for a Better life in the world to come. Nor do they provide only for the Private, but also for the Public.
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They both Direct and Secure every man in his own proper Station.
They both Direct and Secure every man in his own proper Station.
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So that he were neither a Friend to Himself, nor a Lover of humane Society, that should not heartily submit to these Laws;
So that he were neither a Friend to Himself, nor a Lover of humane Society, that should not heartily submit to these Laws;
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though he were led to it by no other consideration, but that of their own Goodness and Utility.
though he were led to it by no other consideration, but that of their own goodness and Utility.
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But withall when we consider, from what hand they come; and by whom, and in what manner they were sent:
But withal when we Consider, from what hand they come; and by whom, and in what manner they were sent:
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how can we acquit our selves, in the breach of these Laws, of the highest Ingratitude and Rebellion against Almighty God? That good God, that has been pleased to require nothing of us,
how can we acquit our selves, in the breach of these Laws, of the highest Ingratitude and Rebellion against Almighty God? That good God, that has been pleased to require nothing of us,
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but such things as of themselves are truly best for us;
but such things as of themselves Are truly best for us;
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and yet, as if that were not enough to oblige us, has recommended 'em by such a Prophet,
and yet, as if that were not enough to oblige us, has recommended they by such a Prophet,
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and confirm'd them to us by undeniable Testimonies.
and confirmed them to us by undeniable Testimonies.
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Unless we Obey these Laws, what can we expect from Him? what Ought we to think of our selves? If the Iews, out of a misunderstanding of God's Counsel, did oppose and reject it;
Unless we Obey these Laws, what can we expect from Him? what Ought we to think of our selves? If the Iews, out of a misunderstanding of God's Counsel, did oppose and reject it;
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If that whole Generation of men were overwhelmed with such Calamities, as no other Nation ever felt, no other Age ever knew;
If that Whole Generation of men were overwhelmed with such Calamities, as no other nation ever felt, no other Age ever knew;
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If their whole Posterity were sent wandring about the World, to make us fear that great God that has sent these Examples to our doors:
If their Whole Posterity were sent wandering about the World, to make us Fear that great God that has sent these Examples to our doors:
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How shall We ever hope to escape, if we neglect so great a Salvation as is now offered to us? What Examples may God make of us in This World? What Judgments must we look for in the Other? What Penalties, what measure of Wrath, can be too much for such ungrateful Wretches, such Rebels against the Supream Majesty of God?
How shall We ever hope to escape, if we neglect so great a Salvation as is now offered to us? What Examples may God make of us in This World? What Judgments must we look for in the Other? What Penalties, what measure of Wrath, can be too much for such ungrateful Wretches, such Rebels against the Supreme Majesty of God?
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I beseech you pardon me this great Vehemence, if any degree of Vehemence can need pardon, in the pressing of things that so infinitely concern you.
I beseech you pardon me this great Vehemence, if any degree of Vehemence can need pardon, in the pressing of things that so infinitely concern you.
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That these things do so, we shall be more sensible hereafter. It is but a little while;
That these things do so, we shall be more sensible hereafter. It is but a little while;
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and He that is now our Prophet, shall come to be our Judge, and shall call us to a strict Account before him.
and He that is now our Prophet, shall come to be our Judge, and shall call us to a strict Account before him.
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Then will the Observation of his Laws be a Comfort and a Joy: Then will the Neglect of them cause Horror and Desperation.
Then will the Observation of his Laws be a Comfort and a Joy: Then will the Neglect of them cause Horror and Desperation.
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'Twill be a restless Grief to reflect, how easily we were won to Neglect them; how easily we might have Observ'd them.
It'll be a restless Grief to reflect, how Easily we were wone to Neglect them; how Easily we might have Observed them.
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We have yet the Opportunity before us. Good God give us Hearts to Consider it: Now in this time of Advent, so to remember the First coming of thy Son,
We have yet the Opportunity before us. Good God give us Hearts to Consider it: Now in this time of Advent, so to Remember the First coming of thy Son,
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when He came to be our Prophet;
when He Come to be our Prophet;
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that we may be prepared, and ready for his Second coming, when He shall come to be our Judge. To whom, &c. THE END.
that we may be prepared, and ready for his Second coming, when He shall come to be our Judge. To whom, etc. THE END.
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