II.

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

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

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

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

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

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

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

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

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

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

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

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

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