A sermon preached before the King at White-Hall, on Decemb. 1, M.DC.LXVII, being the first Sunday in Advent by William Lloyd ... Lloyd, William, 1627-1717. 1668 Approx. 47 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A48836 Wing L2702 ESTC R20395 12402717 ocm 12402717 61309 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48836) Transcribed from: (Early English Books Online ; image set 61309) Images scanned from microfilm: (Early English books, 1641-1700 ; 767:26) A sermon preached before the King at White-Hall, on Decemb. 1, M.DC.LXVII, being the first Sunday in Advent by William Lloyd ... Lloyd, William, 1627-1717. [2], 35 p. Printed by E. Cotes for Henry Brome ..., London : 1668. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- John VI, 14 -- Sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Mona Logarbo Sampled and proofread 2003-12 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A SERMON Preached before the KING At WHITE-HALL , On Decemb. 1. M.DC.LXVII . Being the First Sunday in ADVENT . By William Lloyd D. D. one of His MAJESTIES Chaplains in Ordinary . Published by His Maiesties Command . LONDON : Printed by E. Cotes , for Henry Brome at the Starr in Little-Brittain , Anno Dom. 1668. 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 . THE Text is the Conclusion of a Story that reaches from the beginning of the Chapter to this Verse . The persons concerned in it were of the Iewish Nation : a Nation antiently famous and flourishing ; but at that time , under the yoke of a Roman Conquest : from which they yet hop't for deliverance , by a Prophet , whom they lookt for about that time to come into the World. In this Critical time , comes our Lord Iesus to shew himself ; poor and conteptible to see to , but withal so mighty in word and deed , that many believed him to be that Prophet ; the Rulers knew not what to think of him , and the People flockt after him in multitudes , which way soever he went. In this Chapter He went over the Sea of Galilee ( so they call it , though in truth 't is but a Lake ) the People , about 5000 of them , went about the Lake to meet him . The place where they found him was Desert , they were farr from any house or home , what Provisions they brought with them were spent , and they seemed to be in no small distress ; which He mercifully Considered , and miraculously Relieved . Out of that small pittance which one * Lad had brought with him , He furnished a sufficient meal for 5000 persons , and caused twelve Baskets to be filled with those Fragments they had left . 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 , namely , that He was That Prophet that should come into the World. 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 . The Reason of their Judgment stands briefly thus : They lookt for a Prophet to come about that time ; and that he should make himself known to 'em by Miracles : They had heard a great Fame of Christ , and now they saw him do a great Miracle ; Therefore they concluded that He must be that Prophet . First , That the Iews did look for one to come into the World , one that should be Born of their Nation ; a great Prophet , a Messias , one Anointed of God , for the Revealing of his Will , and for the Redemption of his People ; this is acknowledg'd on all hands . 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 ; in which they had Promises and Prophecies of him , almost from the beginning of the World , to the end of their Scriptures . The time would fail me , if I should go about to reckon them . 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 . 'T is a remarkable Text , and therefore I quote you both the place and the words . 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 , like unto me , unto him shall ye hearken : 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 . 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 . But to spare us that trouble , they say , this Text was not meant of the Messias . Of whom then ? why , of such Prophets as God would raise up from time to time in his Church . But there were many such Prophets , and the Text speaks expresly but of one : 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 , nor That , nor any other Prophet , can fill up the Character of this person ; of whom God sayes , he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto thee : Moses sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be like unto me . For never was there any Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto Moses , Deut. xxxiv . 10. nor ever will be , sayes Maimonides , except the Messias , who , sayes he * , shall be a great Prophet , and like to our Master Moses . 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 . But there is no strangeness in it , to him that considers the Witchcraft of Contradiction . They think themselves bound to find another sense of the words , because the Apostles of Christ have quoted them in this sense . St. Peter , Act. iii. 22. St Steven , Act. vii . 37. both of them , in express terms , applying this Prophesie to Christ. Not to say that others also do it in general words ; namely , Philip , Joh. i. 45. St. Paul in the xxvi . & xxviii . Chap. of the Acts. Nay , our Saviour himself , Ioh. v. 45. telling the Jews , that Moses wrote concerning him . All which Quotations in the New Testament , as they do prejudice the Modern Jews , against the true understanding of this Prophesie ; so they plainly prove , that it was thus understood by their Forefathers : 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 : 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 , 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 my choice shall be of those , that not only foretold that a Messias was to come , but also markt out the time when he was to be expected : 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 ; and so does Onkelos , whose Paraphrase is of greatest authority among the Jews , and who himself lived about 40 years before Christs Incarnation . Another Prophesie there was , but along time after this ; 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 . The texts are Haggai ii . 7. & Mal. iii. 1. Both which places are clearly meant of the Messias , 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 . 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 ; so unquestionable he is for his Authority , so evident in his Predictions , so punctual in the Circumstances of them : 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 . 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 ; That within the last 70 of these years , the Messias should come , the holy One should be Anointed ; 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 . 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 ; because there might be some doubt where to fix the Beginning of that reckoning : whether it should begin at the First Commandment , for the rebuilding of Ierusalem ; or , at the Last , which was about 50 years after . Which possibly was the cause , why R. Nechonia ben Hakkana , who lived about 50 years before Christs Incarnation , said , as Grotius * tells us , ( for I know not his Author ) we are now within 50 years of the Messias ; 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 . 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 : which Expectation began in Iudea , and from thence it spread even all the World over . Among the Gentiles there were strange Intimations of an Universal King that was then to be born ; as may appear from Cicero a , and Virgil b , from Suetonius c , and Tacitus d , in their several Writings . 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 , and dearly they paid for it at last . 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 ; 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 . And as for those obstinate wretches , whom God suffered to outlive that Destruction , when the terrour of it was a little over , and they begin to recollect themselves , and to consider what hope they had left of the Promise ; the Scepter being now departed from Iuda , there being no Temple left , and the 490 years long since expired ; what a Confusion they were in , 't is 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 . One reflects upon that Prophesie of the School of Elias , that the World should last 6000 years ; 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 . 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 . A third said , all our prefixed times are at an end ; 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 strange and a certain accomplishment of that most antient Prophesie * concerning the state of the Jews after their rejection of the Messiah ; 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 ; a Prophesie that ought not to be lightly past by , but I must not go beyond my line . I have shewed , that our Prophet was foretold , and that a time was set for his coming , and that in Christs daies that time was come . 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 Sign , though we translate it a Miracle ; which obliges me to shew what a Miracle is , and how fitly it was ordein'd to be the Sign of the great Prophet . A Miracle , according to the derivation of the word , is such a work as is apt to raise Wonder and Admiration in us . And admiration proceeds from the ignorance of causes . Therefore Fools wonder at many things , because they know the causes of few things : Wise men admire at those things which proceed from occult causes in nature , though the things are very usual and ordinary : All men admire at those things which are unusual and extraordinary ; which if they also exceed the whole power of nature , so far as any man is able to judge of it , then they are properly and strictly called Miracles . In every work , by the laws of Nature , there must be an Active cause naturally able and ready to work ; and there must be a Passive matter fitly disposed for it : without both which , nothing can be done . If any thing be done without either of these , then it is said to be Supernatural . 1 st . On the Passive part , when either there is no matter at all , as in the Creation of the world out of nothing ; or , when there is such a matter as has no fitness for such a use , as it was in the Creation , and will be at the Resurrection , of living man out of the dust of the Earth . 2ly . 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 , as the staying of the Sun in Ioshuah's daies ; 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 ; in all such cases a work is said to be Miraculous . This kind of work God is pleased to make use of , as the Seal of his Commission to any Person , as the Attestation of his hand to any Doctrine : so that if any Person or Doctrine be Blameless in other respects , and only Questionable for its Authority ; 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 . Thus Moses , being sent from God to the people of Israel , was appointed to take two or three Witnesses along with him ; namely , two or three Signs , to assure that captious people , that he was truly a Prophet sent from God. First he turns his Rod into a Serpent , and then that Serpent into a Rod again ; he makes his hand in an instant become leprous , and immediately restores it again ; he takes up water out of the River , and poures it out perfect blood upon the ground . 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 . But I think that one is enough , if I can show that the Jews did believe it , that they depended upon it , and were ready on all occasions to exact this proof of a Messias . It is not unlike , that the Devil himself ( who is certainly a great Textuary ) had some thought of this , when he tempted our Saviour to command the stones to become bread . But as for the Jews , it was unquestionably their way ; 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 . How often were they upon these termes with our Saviour ? He could be no Messias for them , unless he would shew 'em a Sign . 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 ; nay not without many signs , as he tells them , Joh. i. 5. * Except ye see signs and wonders , ye will not believe . And 't is 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 ; yet at last distrusting him for want of success , they put him to death only for want of a sign . Which though Maimonides * denies , as also he does this Doctrine , for fear of being prest with the undeniable Miracles of our Saviour ; 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 . 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 ; it is no wonder that the Jews did set their hearts on this way of tryal . It remains to shew , how Christ did answer their Expectation . Who as he was a Prophet above all other Prophets , so his Miracles were farr above all other Miracles . 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 . 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 ; Our Saviour alone in three or four years time at most , did more than it was possible to keep account of ; 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 . Whatsoever any man else did of this kind , whether Prophet or Apostle , he did it by a borrowed and limited Power ; which he could neither communicate to others , nor exercise it himself , but by Gods especial appointment : but for Christ , who had the fulness of the Godhead dwelling in him ; 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 . What part of the Creation , doth not afford us an instance of his Power ? who had the blessed Angels at his call , and the damned Spirits subject to his will ; who commanded the seas and the winds and they obeyed him ; who guided the Fishes in the deep , which way he pleased ; but especially for men , that were his peculiar charge , he provided against all their necessities and wants , their infirmities and miseries . He fed them by Miracle , he heal'd them by Miracle , of sundry diseases which were otherwise incurable : of inveterate Dropsies and Leprosies , of a Palsie of 38 years , of Blindness from ones birth ; 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 . And these things he effected , as well absent as present , in an instant as by sensible degrees ; by the applying of his hand , by the touch of his garment , by the word of his mouth , by the motion of his will ; 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 . 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 . And this our Saviour seems to have considered in all his Miracles . 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 . But for the generality of his works , he did them Openly and publiquely ; before multitudes , or in throngs ; at Feasts , or in Synagogues , or in the streets , and in the open Sun ; many of them in the Temple , and that at Passeover times , in the face of his watchful Enemies , and before a whole Nation of witnesses . This Miracle in my Text , was done in a Desert , but it was in the presence of 5000 persons ; 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 : 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 ; and so farr their hopes , that they determined to look for no other Messias ; being assur'd that this was He , This of a Truth is that Prophet that should come into the world . I have done with the reason of their Judgment : and should next proceed to the Use of it ; 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 , and to promote the Infidelity of this . I am sorry there should be any cause to mention it ; 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 . But we must be content , since God is pleas'd to suffer it . It is a vicious World that we live in , and alwaies so much Vice , so much Unbelief . 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 . 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 . 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 . I propound this Objection in behalf of a sort of men whose Invention is commonly better then their Reading . For whosoever is any whit skill'd in Antiquity , must needs know , that the Ground of this Objection is false ; Jews , Heathens , Mahometans , as many as write of this matter , do all confess , that our Saviour did work Miracles . 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 ; that as Christ came with Miracles , so Mahomet came with the Sword. As for Iews and Heathens , who in Christs time , and after it , abounded with Writers and Learned men ; 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 , as they persecuted his Followers with Fire and Sword. But seeing it was in vain to Deny those things , which so many thousands knew to be true ; and the memory of which , was continually revived , by those fresh Miracles which the Primitive Christians wrought in Christs name : 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 . And what can one ask more of an Enemy , as to matter of Fact ; 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 ; since they are confest by his own Talmud in divers places , specially * in the 4 th . Part , the 9th Book . Nor no Heathen could in Tertullian's or Martyr's daies ; 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 , but this , that they were done by Magick ; which may be said of any thing , and signifies just nothing : 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 , as that there is a God. 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 . 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 . 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 all Christians have acknowledg'd , that have written from Age to Age ever since . Nor is it questioned , that the things here written are the same that were taught by the twelve Apostles : which Apostles our Saviour took along with him to be the constant Witnesses of all his actions ; and they profess to have been present with him at most of the things that are here Written . Men so farr from being suspected of any Deceit , that their Simplicity and Ignorance has been their only Accusation . And that so many , such men , should conspire together , to fain incredible things , and to impose them upon the faith of Mankind : Why they should do this , without any Temptation of Honour , or Wealth , or Preferment ; nay with certain Assurance of persecution , and misery , and cruel death , which their Master foretold them , and they lookt for no other , and they were not mistaken in this : How they durst Adventure such stories with such Circumstances , of time , places , and persons , which they knew certainly would be sifted , 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 , if we should not believe them . But say , it were possible that they might be deceived themselves in Christs Miracles , yet sure ●hey could not be so in his Resurrection ; and think whosoever believes his Resurrection , is much to blame if he doubts of any of his Miracles . 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 , and were therefore not worthy of ●ny Other sign . But what say they of his Resurrection ? ●ews and Heathens say in the General , that he was put to death . These Apostles tells us all ●he Particulars of it ; and say farther , that after ●hree daies he Rose again from the dead . That ●e show'd himself Alive to them ; 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 : 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 ; 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 . Now is it reasonable to imagine , that all these men , all this while , had no use of their Reason , or had not so much as Common sense about them ? For if that Relation was false , then one of these things must be true : that either they were besides their Senses when they believ'd this ; 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 . 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 ? 'T is Prodigious to Think what 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 . That a poor Young man , of the Meanest birth and breeding , of a most hateful Nation , and hated himself by that Nation , for taking upon him to be a Prophet sent 'em from God , for which he was laid hold of , and put to a bitter and most shameful Death . That after his death , a few Fishermen and others , as Mean as himself in all Circumstances , should still Proclaim that he was that Prophet : 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 ; 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 : That such men , with no other Charms , should work such a Faith , in all the Wisest part of Mankind ; and that with so lasting an Impression as Time has not been able to deface , no , nor Vice neither , which is the thing that makes Them desire to deface it . 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 ) 't is a thing so prodigiously Incredible , that it could never enter into any man's head , 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 . I fear this Discourse may have been larger then the Occasion ; nay I hope it rather in this place ; and would to God that it were wholly Superfluous , that there were no more Unbelievers in This world , then there will be in the Other ; and then I am sure there would be Few enough . But I have now done with Them , and am to speak to your selves ; to You that believe the holy Scriptures , & desire to make a profitable Use of ' em . And the Use of this Scripture is , to observe what these men in my Text , did according to Reason , and ( allowing for the difference of Circumstances ) to do the same Thing our selves . Namely , if we have any Prophet yet to come , and the promise of Miracles to know him by ; then it is our Duty , when we see those Miracles , to acknowledge that Prophet : but if we have no such Prophet to expect , and no more Miracles to look for ; then it behoves us to make much of those Miracles , and that Prophet that we have already , and to look for No other . This appears to be the natural consequence of my Text. It hath been proved , that Christ is that Prophet , of whom God has foretold us from the beginning of the World : and this Prophet has told us , * Behold , I am with you to the end of the World. 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 : For Christ saies words to that purpose ; and he saies it not lightly , but he laies great weight upon it , Behold , saies he * I tell you of this before . There shall arise false Christs and false Prophets , and shall show great Signs and 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 . So likewise , 1 Tim. iv . 1. The Spirit speaks expresly , that thus it shall be in the Latter times . All which things are confirmed by other places of Scripture : and are applyed by St. Iohn to the second Beast ; 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 . 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 . But it is our business to know whom to beware of ; and Christ has warn'd us of some body that shall pretend to Miracles , and we know of none , but the Papal Rome , that does pretend to them . She makes it one of her Marks , and vaunts that she is to be known by her Miracles . 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 , and that he has perform'd , we have sufficient proofs of it , both in Scripture , and in the Records of the Primitive Church . For it was necessary that our great Prophet should be made known to us ; as well in his Doctrine , as in his Person ; that the Christian Faith should be planted and setled by Miracles . But when this Doctrine was written and publisht , and where this Faith was planted and generally received ; Then there was no such necessity ; Then it was enough to say , thus it is written ; which Writings were as obligatory to all them that had received this Doctrine , as if they had been preacht to them severally by persons risen from the dead . Of which those Fathers were so throughly satisfied that lived in those times , when most part of the world was already converted ; that they plainly profest , that now the time of Miracles was at an end . They are few and rare now , if any , saith Chrysostome in Hom. 4. on Mat. There are more feign'd ones amongst false Christians , then true ones amongst the true ; saith the Author of the Imperfect work , Hom. 49. 'T is enough for Christians , that the old Miracles are read to them , saith St. Austin * ; and for Heathens , that Miracles are yet done by us , though not so Frequently , nor so Manifestly , as in former times . 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 , than were ever seen in all ages of the world before : 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 ; nor of the wickedness of those men that holp the Devil to invent them ; nor of the gross ignorance of an after-age , that fitted the people to receive ' em . 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 . How could those strange Fictions of Purgatory have ever obtain'd ; if men had not been fool'd into the belief of them , with pretended Visions , and Revelations , and Apparions ? Who could ever have been so Sottish , as to adore the works of the Pencil , and the Chizzle ; 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 , 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 ; 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 ; but this is the transcendent foppery of all , the Doctrine of Transubstantiation . A Miracle it self they call it , in their Manual , which teaches them to say thus at the Elevation ; Oh Miracle ! Oh the Goodness &c. This is done by no Iugling , but in the open sight of all the lookers on . And what do the Lookers on Discern ? Do they see any visible change of the Elements ? no , not the least shadow of alteration : But what is it that they believe ? a Miracle ? Nay , more than a Miracle , flat Impossibility and Contradiction . A subject to be without accidents , and accidents without any subject . They believe the same body to be at the same time in so many several places , and whole in every place ; in Heaven , upon Earth , both here , and at Rome , and in both the Indies . Oh monstrous belief ! had not this need to be supported with Miracles ? It was propagated by them , 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 he tells us , that St. Anthony of Padua's horse forsook his Oats to go and worship it . I am sensible that these things are very ridiculous , and therefore I am ashamed to mention any more of them . 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 such Arguments as their great Masters of Controversie despair not , that some may possibly be fools enough to believe them . But if I should proceed into their Legends and Lives ; if I should spread before you the filth of those lewd Romances ; 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 : as if the Devil had invented them in a wanton humour ; being not content to have affronted the true Miracles of God , and to have had his Will upon the Doctrine of Christ ; but he must insult also , and sport himself with the Ignorance and Superstition of Men. I cannot think of these things without some wonder at those men , who , knowing that these things are written in their own Books , and that some of us are able to Read them , can yet be so impudent as to revile and scoffe at the Reformation . That happy Recovery of Christian Religion ! without which , their old Tales would have been Gospel still ; and the Cheat would have proceeded farther still , and 't is hard to imagine what a Monster , by this time , Christianity would have grown . I know some of them say , that they themselves are the better for it , which yet may be a very great Question . 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 : yet they can never wipe off the shame of their Old doings , while they read Lessons in their Churches collected out of those Legends ; and while they Retain those Doctrines , ( nay they make them part of their Creed , ) that owe , some their Being , and all their Reputation , to those gross and palpable Impostures . For us , we have great cause to bless God for the Reformation ; which , like Christianity when it first appear'd in the world , has chased away these Demons and their Oracles from among us . I do not hear they work any Miracles among us of late daies ; 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 . For our parts , we pretend to no new Miracles , nor have any Occasion , while we content our selves with the old Doctrines , While we hold to the Prophet that God has sent us , we may rest in those Miracles that He wrought for us . 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 ; to all that have been taught by him and his Apostles , and are left written for us in the Holy Scriptures . In which Scriptures , though there be many things hard to be understood , which ignorant and unstable Souls wrest to their own Damnation : yet all those things are Plainly deliver'd , which are Necessary for us to know . 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 . 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 : as far as Christianity goes , it is the same Faith and Tradition still . This has the seal of God to it , in all the Miracles of Christ , and of his Apostles , and of the Primitive Christians . 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 . If we hold our selves close to this Faith , and if This should happen to deceive us ; what have we to say ? but with St. Victor , Oh Lord , it is thou that hast deceiv'd us ; 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 . For there is no possible way of certainty of things removed from bodily sense , no way to make any thing surer to our belief ; 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. 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. Rules that , like their Author , are full of Justice and Goodness ; then which nothing can be more fitly contrived , to make us live happily here in This world , 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 . They both Direct and Secure every man in his own proper Station . So that he were neither a Friend to Himself , nor a Lover of humane Society , that should not heartily submit to these Laws ; though he were led to it by no other consideration , but that of their own Goodness and Utility . But withall when we consider , from what hand they come ; and by whom , and in what manner they were sent : 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 , but such things as of themselves are truly best for us ; and yet , as if that were not enough to oblige us , has recommended 'em by such a Prophet , and confirm'd them to us by undeniable Testimonies . 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 ; If that whole Generation of men were overwhelmed with such Calamities , as no other Nation ever felt , no other Age ever knew ; 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 : 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 ? 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 . That these things do so , we shall be more sensible hereafter . It is but a little while ; and He that is now our Prophet , shall come to be our Judge , and shall call us to a strict Account before him . Then will the Observation of his Laws be a Comfort and a Joy : Then will the Neglect of them cause Horror and Desperation . 'T will be a restless Grief to reflect , how easily we were won to Neglect them ; how easily we might have Observ'd them . 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 , when He came to be our Prophet ; that we may be prepared , and ready for his Second coming , when He shall come to be our Judge . To whom , &c. THE END . Notes, typically marginal, from the original text Notes for div A48836-e150 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vers. 9. * In their Comments on the place . * In their Comments on the place . * In Teshuba Cap. 9. * In their Comments on the places . * In their Comments on the places . * De veritate Christ. Relig. l. 5. §. 14. a L. 1. Epist. 1. & l. 2. de Divinatione . b Eclog 4. c De Vespasiano , c. 4. d Hist. l. 4. * Act. xiii . 27. * In Sanhedrin , c. Chelek . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Deuter. xxviii . 28 , 29. * Joh. iv . 49. * In Hilcheth Melachim , c. 11. * Ibid. in Sanhedrin . † In Berachoth c. Meemathe korin . * Israel's Conciliator , Part. 1. Q. 11. in Deut. * Joh. xxi . 25. Luk xviii . 8. v. Rycaut of the Ottoman Empire , l. 2. c. 2 , 3. * In Aboda Zara. * Iustin M. in Apol. 2. Tertull. in Apol. c. 21. v. Euseb. Hist. l. 2. c. 2. * Mat. xii . 39. * Mat. xxviii . 20. * Mat. xxiv . 24 , 25. Which Text is thus applyed by the Fathers , Chrysostom , Austin , &c. v. Ambros. in 1 Cor. xii . in fine . * De Civ . Dei l. 22. c. 8 , 9 , 10. * de Sacram. Eucharistiae , l. 3. c. 8.