Jesus and the Resurrection Justified by Witnesses in Heaven and Earth, Part 1 · Chapter 10

Jesus and the Resurrection Justified by Witnesses in Heaven and Earth · Part 1 · Chapter 10

p. 585CHAP. X. Other neceſſary Ʋſes we are to make of their Teſtimony.

THere is no great skill required, to ſee the difference between that Holy Religion which we profeſs; and all others that are entertained in the reſt of the World. Some we muſt have; and it is as palpable that this is incomparably the moſt excellent, as it is that there is any Religion at all. There is no Nation ſo barbarous, but pays ſome reſpect and ceremony (to uſe the phraſe of Tully when he defines Religion) to ſome Superiour and more excellent Nature, which we call Divine. Though they are ignorant what kind of God it becomes them to have, yet they know a God must be had, and muſt be worſhipped. Their own mind teaches them this, as ſoon as they caſt their eyes upon the admirable frame of the World; which p. 586all naturally conclude muſt have had ſome moſt wiſe and mighty Builder. But what reſpect and reverence that is, which will be pleaſing to him, they are very uncertain; it is manifeſt, by the various ways they have invented to expreſs their Devotion. They all with one conſent acknowledge a neceſſity of a Revelation to inſtruct them; for there is no Nation but pretends to have received ſome things, by the inſtinct, inſpiration, or apparition of their Gods. That which pure natural reaſon dictates, is not to be found ſimple and unmixt in any Nation under Heaven. For if we ſhould ſtand meerly to that, it hath ever reſolved that the worſhip of God conſiſts in the ſtudy of Wiſdome, Juſtice and all other Vertues. Which as they are moſt eminent in God, ſo he is beſt pleaſed with them in us. And they that addict themſelves to reſemble him in this manner, are the men that ſhall obtain his favour. There are a number of notable ſayings both in Heathen and Chriſtian Writers to this purpoſe. But when all this is ſaid and acknowledged, Men will offend againſt theſe Rules of Vertue: and what ſhall they do then? what will make him ſatisfaction, and procure a reconciliation with him (whom they have reaſon to think their offences p. 587have made their enemy) is a thing that can never be certainly reſolved without a Revelation. Without which alſo we can have little ſecurity of the immortality of our Souls, and of the life to come. Which hath inclined all Mankind to liſten after a Revelation, and to catch at any thing which pretends to come from God to them. For as Plato acknowledges (when he ordains there ſhould be no alterations made in the ancient Cuſtomes about Sacrifices, becauſe) it is not poſſible for mortal nature to know any thing of theſe matters, without it. No, ſays he, (not long after in the ſame Book **In Epinom.) as no body ſhall ever perſwade me that there is any greater Piety, than true Vertue, and as there is nothing more excellent can be taught, than how thoſe that honour Vertue ſhould rightly worſhip God with Sacrifices and other rites of purifying: So none can teach this, foreign, unleſs God ſhow him the way, and be his Guide and Leader in ſo excellent a work. But if we ſearch into all the records that are in the World, what is there that can ſtand in competition with the Chriſtian way of worſhipping God, or pretend to come with ſuch authority from him? I have examined thoſe that have moſt to ſay for themſelves; and they can p. 588produce no ſuch WITNESSES as Chriſtianity doth: No, not that ancient Revelation made by God to Moſes. As for the old Pagan ways, which were very various, I am aſhamed to mention them. It is manifeſt they ſuffered themſelves to be cheated by impure Spirits, and took the anſwers of Daemons for the Oracles of God. But ask now of the days that are past, which were before us, ſince the day that God created Man upon the Earth, and ask from the one ſide of Heaven unto the other, whether there hath been any ſuch thing as this great thing is, or hath been heard like it, that God indeed appeared among Men, and was manifeſt in the fleſh: as is evident by all the ſigns and wonders and mighty deeds, by voices from Heaven, by his Reſurrection from the dead, and all the other Witneſſes which have teſtified this truth to the world. Ask again, hath God ever aſſured Men of any thing, by ſo many and ſuch evident teſtimonies, as thoſe which I have produced. Unto us it was ſhown, that we might know, that Jeſus is the Lord, and beſide him there is no other (if I may again allude to the words of Moſes, iv. Deut. 34, 35.) out of Heaven he hath made us hear his voice that he might inſtruct us; and upon Earth he hath ſhown us his great p. 589wonders, that every tongue might confeſs Jeſus is the Lord, to the Glory of God the Father.

III.

That now is the next thing I am to preſs, as a neceſſary conſequence of what hath been ſaid in the foregoing Treatiſe. Though there were ſuch ſlender proofs, in compariſon with ours, that God ſpake to Moſes, and though others, as I ſaid, were drawn away by the ſubtilties of evil Angels, yet they all believed and gave great reverence to that which was delivered to them. Every Nation gladly received and held faſt, that which did but pretend to come from Heaven. Which muſt needs extremely reproach us and put us to eternal ſhame, if we having better evidences, ſhould not only be Believers, but have a ſtronger faith in Jeſus. That which Plato thought was to be wiſht for, is now come to paſs: God is come to be our Guide and Director. The very wiſdome of the Father hath appeared to teach us. He that made all the World, is come down hither to reform us. The WORD IS MADE FLESH, that as he had Principalum in coelis (to uſe the words of Irenaeus **L. 4. cap. 37.) the Lordſhip in Heaven, ſo he p. 590might have Principatum in terra, the ſame Soveraignty upon Earth. He hath appeared alſo in wonderful and aſtoniſht brightneſs; to convince us of his authority, and to make us know aſſuredly that he is God bleſſed for ever. Shall we not then hear his words? ſhall we not deliver up our ſelves to receive his Heavenly inſtruction, which came with ſuch powerful demonſtration? God forbid that any of us ſhould be ſo perverſe, as hearing ſuch WITNESSES ſpeak unto us for the Lord Jeſus, we ſhould give no credit to them.

I cannot but believe, as S. Auſtin **L. de vera Relig. cap. 3.excellently diſcourſes, that if Plato now lived, and would vouchſafe to anſwer my Queſtions; or rather if any Scholar of his, being perſwaded that truth is not to be ſeen with corporeal eyes, but by a pure mind; and that nothing hinders the ſight more than a life addicted to luſt, and falſe Images of ſenſible things, which, impreſſed on us, beget various errors, and that therefore the mind is to be purified, that it may behold that unchangeable beauty, which is always the ſame, and always like it ſelf; If, I ſay, a Scholar of his thus taught by him, ſhould ask him, whether in caſe there ſhould be a Man, Great and Divine, p. 591that ſhould perſwade the People at leaſt to believe ſuch things, though they could not perceive them (or if they did perceive them, were ſo ingaged in vulgar errors that they durſt not or could not oppoſe them) He would not judge him worthy of Divine honour: I believe he would Anſwer, that this could not be done by Man; unleſs perhaps the very power and wiſdome of God ſhould honour ſome perſon (who was not taught of men, but from the Cradle illuminated by the moſt intimate knowledge of things) with ſo great a grace, and ſtrengthen him with ſuch reſolution, and bear him up with ſuch a majeſty, that contemning all things that evil Men deſire, and induring all things that they dread, and doing all things that they admire, he ſhould convert Mankind, with equal kindneſs and authority, to ſo wholeſome a Faith. And he would add, that it was to no purpoſe to ask him what the Honours are which ought to be given to ſuch a perſon, when it is eaſie to be diſcerned, what honour is due to the wiſdome of God: by the guidance and governance of which, he would ſingularly deſerve of Mankind, and do ſome thing for their Salvation, proper only to himſelf, and which was p. 592above Men to do. Now if theſe things, which I have ſuppoſed, be really done, if there be good records of them, if from a Country, in which alone One God was worſhipped, and where ſuch a perſon was to be born, there came choſen men, who by their Vertues and their Sermons have kindled in Mens breaſts the flame of the Divine love, and have left the inlightned Earth under a moſt wholeſome Diſcipline, if every where it is preached, that in the beginning was the Word, and the Word was with God, and the Word was God, if to the perceiving and embracing this, (that the Soul may be cured, and recover ſtrength to entertain ſo great a light) the covetous hear ſuch words as theſe, Lay not up your treaſures upon Earth, and the luxurious are told, that he who ſoweth to the fleſh, ſhall of the fleſh reap corruption, and the proud are told, that he who exalteth himſelf ſhall be abaſed, the angry are exhorted when one cheek is ſmitten to turn the other, they that live in diſcord are taught, to love their enemies, the ſuperſtitious are inſtructed, that the Kingdom of God is within us, to the curious it is ſaid continually, look not at the things that are ſeen, but to thoſe which are not ſeen, and laſtly it is p. 593ſaid to all, Love not the world, nor the things that are in the world; if theſe things are read throughout the world, if they be chearfully heard with great veneration, if after ſo much bloud, ſuch fires, ſo many crucifixions of Martyrs, the Church is grown more fertile, and hath propagated it ſelf to the moſt barbarous Nations, (and to omit the reſt) if men are every where ſo converted to God, that every day all mankind anſwers almoſt with one voice, LIFT UP YOUR HEARTS UNTO THE LORD; why ſhould we drowſily ſtill continue in a ſottiſh unbelief?

There is nothing can be ſaid in the excuſe of ſuch Souls, as having received notice of ſuch a marvellous Love of God to mankind, and ſuch evident proofs that it is no fancy; will not be perſwaded to entertain the belief of it. But when light is come into the world, chuſe to remain in darkneſs; and will be guided merely by themſelves, when there is a revelation come from God. Which ought to be entertained with the greateſt joy, as the thing which the world wanted and wiſht for: and without which they could meet with no reſolution of their doubts, nor p. 594certain directions how to pleaſe God, whom they had ſo highly offended. In this the Chriſtian Religion gives us full ſatisfaction, and propounds nothing to our practice, but what the wiſeſt men ever ſaid was beſt to be done, and took for the moſt excellent piety. As for that which it propounds to our belief, it is all made credible by this one great Truth, which is proved by a number of Witneſſes, that Jeſus is the Son of God. We ought to receive that which ſuch a perſon taught, either with his own mouth, or by thoſe whom he inſpired, and ſent in the ſame manner, as the Father ſent him. For if it be ſo reaſonable, as I have demonſtrated, to be a Believer, then it is as unreaſonable to be an Unbeliever: and no man will be able to open his mouth to juſtifie ſuch a ſin, againſt ſo many Witneſſes as will appear to teſtifie, that they called him to the faith by the cleareſt and the moſt powerful evidences that ever were. For if the Jews were bound to believe in Moſes, having no more teſtimony from God than you have heard; we are much more bound to believe in Jeſus, who hath more and greater Witneſſes that he not only came from God, but is gone to God, and hath all things given into his hands, whether p. 595in Heaven or in Earth. As it was ſaid of them therefore (xiv. Exod. ult.) that they believed the Lord and his ſervant Moſes, ſo let it be ſaid of every one now, that we believe the Lord and his Son Jeſus. For this very end were theſe words written by S. John, that we may believe on his Name, ver. 13. And this is the ſumm of what God would have us to do, the Commandment he hath given us; That we ſhould believe on the Name of his Son Jeſus Chriſt, and love one another, iii. 23. If we do the former, we ſhall ſee an evident conſequence of the latter. For when we are perſwaded that He is the Son of God, we cannot but ſee that we ought to receive every word that he ſays, with affectionate reverence, and to let every thing that is ſaid concerning him into our very hearts; ſo that we fear him, and love him, and become obedient to him, and depend upon his word, and, as he himſelf hath taught us, honour him as we do the Father Almighty.

For we are aſſured by thoſe who heard him, and were with him from the beginning, and were witneſſes of his Reſurrection, and received the Holy Ghoſt from him, that He was the WORD MADE p. 596FLESH; and that the Word was God, and all things were made by him, and is the Son of God not by office only, but in his nature and eſſence, and having aſſumed our Fleſh, therein reigns Lord of all for ever. For what reaſon ſhould we refuſe to receive that, which is ſo credibly witneſſed to be the very Truth of God? They that report theſe things were ſo pious, as I have proved, that they cannot be ſuſpected to have invented them; nay, the very end for which they publiſhed them, quits them from all ſuſpicion of fraud and forgery. For they aimed at nothing, but by making man ſenſible of his great Dignity, and the high honour God hath put upon him; to poſſeſs his heart with an ardent love to God and to his Neighbour, and to make him perfectly ſubject unto his will. And is there not great reaſon, if we believe what theſe Witneſſes ſay, that we ſhould apply our beſt endeavours to pleaſe him; by living ſoberly, righteouſly, and godly, and by abſtaining from the leaſt appearance of evil? Think what Jeſus was, and then reſolve with your ſelves what regard is due to his Word. Will not the wicked man tremble, when he hears him ſay, that none ſhall go to Heaven but they that do the will of his Father which is in Heaven? p. 597Then he does not believe that theſe are the words of the Son of God, or does not mind what he reads. Who can with any face call him Lord, Lord, and not acknowledge that he ought to do the things that he ſays? And to acknowledge this, and not do thoſe things, what a madneſs is that; if we believe our Lord is able to call us to a ſevere account for our neglect of his will? What is there that can recommend chaſtity and purity of heart to our affection, together with mercifulneſs, meekneſs, peaceableneſs, poverty or contentedneſs of ſpirit, the humility of little children, ſaith in God's providence, and ſuch like vertues, if this will not; that the Son of God hath preacht them to the world as the moſt amiable qualities in the eyes of God, without which we ſhall never ſee him, nor inherit his Heavenly Kingdom? Are not theſe his words? Do not his Sermons teach us theſe Leſſons? And if we do theſe things, does he not ſay we ſhall have everlaſting life, and enter into his joy, and ſee the glory which God hath given him? For what cauſe do we queſtion whether this be the way to happineſs? Do not the ſame Witneſſes which tell us that he is the Son of God, teſtifie withall that he came to teach us p. 598Gods will, and that this is his will, which by the Goſpel is declared unto us? Why do we not ſeriouſly believe it then, let me ask again? Are not the Witneſſes good, who affirm that Jeſus is the Son of God? Have we not examined them, and find no cauſe why we ſhould reject them? Or will you receive nothing upon the credit of a Witneſs? That's a very ſtrange obſtinacy; which rejects ſo certain a way of knowing many things, that cannot be otherways known.

For the notices of things do not come to us all one way, but by divers means, either by our Senſes, or by our Reaſon and Diſcourſe, or by Report. By all theſe ways the knowledge of things is conveyed to our Mind: And if we refuſe to be informed by any of them, there are a great number of things, certainly true and of great conſequence to us, of which we muſt remain ignorant. That there are other Countries far diſtant from this where we live, and that ſuch and ſuch things are there to be had, and have been there done, moſt Men can know by no means but only by report; for there are but few that can go and ſee. And he that will not receive the teſtimony of another in this caſe, deprives p. 599himſelf of a conſiderable piece of knowledge, whereof others partake; and which might be as uſeful to him as it proves to them. But if for this wilful loſs he ſhall pretend to aſſign a juſt cauſe; ſaying, that he cannot believe any thing unleſs it be demonſtrated to him by clear and evident conſequences from Principles of known reaſon, he will become ridiculous. For it is abſurd to expect the knowledge of any thing in any other way, but that which is proper for its conveyance to us. To demand a proof of a matter of reaſon, from our ſenſes; or for what we diſcern by our ſenſes, from our reaſon; is equally ridiculous: and ſo it is to demand an evidence for things of Faith (which we know by report only) either from our Senſes or our Reaſon. That there are ſome things come to our notice only by Faith, is plain from what paſſes every day. And it is as plain, that they muſt be proved to be true in their proper way; that is, by the ſoundneſs of the Teſtimony upon which we receive them: As no man requires a reaſon for what he ſees and feels, nor asks that he may ſee with his eyes that of which he reaſons and diſcourſes: ſo he ought not to ſeek for a teſtimony of ſenſe or reaſon, for that which he can know by no way but by report. p. 600As for example; no Man demands a reaſon to prove that the Sun ſhines; In this his ſenſe gives him ſatisfaction; and if he were born blind, no reaſon could prove to him that it was not Night. Nor does any man, that is in his wits, require that he may behold God with his eyes, whom he knows by diſcourſe and the reaſon of his mind; and knows him alſo by that to be inviſible. In like manner it is altogether prepoſterous, when a man comes and reports that ſuch a perſon dyed on ſuch a day; to ask for a reaſon to prove it, or to demand that he may ſee it; for it is impoſſible to ſee him dye again upon that day. That is not a thing to be known either of thoſe ways, by ſenſe or reaſon, but only by the teſtimony of others who were preſent at that time, and are, we think, worthy of belief. Why do we ask then for any other proof, that Jeſus was born of a Virgin at ſuch a time, did ſuch wonderful works, preached ſuch an holy Doctrine, was crucified, dead and buried, roſe again from the dead, aſcended to Heaven, and ſent from thence the Holy Ghoſt? Theſe are not things now to be ſeen or felt, nor can we gather them from the meer diſcourſe of our own reaſon, which tells us nothing of them: But we have them by report from p. 601a great many Witneſſes, who ſay they ſaw and heard and felt all that which they would have us believe. There is no other uſe of reaſon in this caſe, but only to examine and judge whether this report be credible, and founded in the teſtimony of God. Now that is evident to any impartial enquirer, from what hath been ſaid concerning theſe Witneſſes, whoſe report there is no reaſon to ſuſpect, as it is certain it can never be diſproved. Why ſhould we then be ſo much our own enemies, as to deprive our ſelves of this ſaving knowledge of Jeſus Chriſt? That is, why do we not give credit to the report of theſe Witneſſes concerning Jeſus; ſince, by the only proper means, whereby ſuch things can be proved, I have made it good that the Father declared him to be his Son; and He appeared in Glory to teſtify to himſelf; and the Holy Ghoſt demonſtrated he could be no leſs; and his Life, Death, Reſurrection, and all the reſt (of which there were ſo many upright Witneſſes) aſſure us that it is a certain truth. Would we be ſo difficult to be perſwaded to go to a Man or a Place, where ſeveral honeſt neighbours informed us, upon their word, nay upon their life, we ſhould be promoted to great honor, or be poſſeſſed of a fair eſtate? Do we not p. 602believe one another in our daily traffick? and drive conſiderable bargains, merely upon the credit we give to ſome perſons, who inform us of the advantage we may make by them? Do not men undertake long journeys, and more dangerous voyages, merely becauſe they are told that ſuch an one is dead to whom they are heir, or that ſuch rich commodities are to be had in exchange for meaner goods? Who is there that does not deſire his Witneſſes may be accepted and their teſtimony taken for good proof, either to clear his innocence, or to ſettle his eſtate? Now, ſays the Apoſtle (immediately after the alledging of all theſe Witneſſes in Heaven and in Earth, to prove the truth of Chriſtianity) If we receive the Witneſs of men, the Witneſs of God is greater: for this is the Witneſs of God, which he hath teſtified of his Son.

The meaning of which is this; If men whoſe honeſty you cannot impeach, give their teſtimony in a Court of Judicature, it is never diſallowed, nor can you be permitted to ſet it by, and make nothing of it; but it is neceſſarily admitted, for an end of ſtrife. The weightieſt cauſes are decided, all matters depending are determined p. 603and judged, according to the evidence that is given by witneſſes of unblemiſhed faith. In the mouth of two or three witneſſes (as the known ſaying was) every word (or rather, matter) is eſtabliſhed. That is, brought to an iſſue and concluded, if any controverſie have aroſe to unſettle it. Nay, the teſtimony of one man, if we have no reaſon to ſuſpect his credit, is in our own private thoughts, though not in Law, ſatisfaction great enough to aſſure us of the truth of what he ſays: And we think it ſuch a reproach to give him the lye, that we cannot but believe him; finding a deſire in the ſame caſe to be believed our ſelves. Now if things ſtand thus between us and our neighbours, will we not allow God (ſays the Apoſtle) as much as we yield to them? Shall not his word determine and conclude us? When he gives evidence of a thing, ſhall we ſtill diſpute it with him? That, beſides the undutifulneſs of it, is too great a ſtubborneſs. We may rather be taught how to behave our ſelves towards him, by the meaſure men expect from us, and we from them: Yea, God does more deſerve credit than any man; for, as he adds, the witneſs of God is GREATER, i. e. is of far more validity and certainty; p. 604it may more ſecurely be relied on, than the witneſs of any men whatſoever. God is not only greater than men, but his Witneſs alſo or Teſtimony is greater (which muſt be carefully noted) it is of more force and ſtrength to ſupport any concluſion; we may more undoubtedly found our faith upon it; becauſe it is not liable to any of thoſe exceptions which may prejudice the beſt teſtimony of men. Two things there are that leſſen the teſtimony of men, if we compare it with God's, and make it to be of a nature more weak and infirm. The one is, that though a man be reputed honeſt, and therefore we cannot legally except againſt his Teſtimony, yet it is poſſible he may be a deceiver, and we cannot look into his heart to know whether he be or no. We may not be able to prove the leaſt deceit by him, in what he ſays or ever has ſaid or done; and it is poſſible he never delivered any thing contrary to truth, or did any thing contrary to juſtice: but yet we can never free our mind from this thought, ſince we know not his inward man, that there is a poſſibility alſo, it may be otherwiſe with him. But then ſecondly, ſuppoſe him perfectly honeſt, and that it is impoſſible he ſhould put a cheat upon us; yet it will be always poſſible that he p. 605may be cheated himſelf, becauſe all men are fallible and may be miſtaken. The greateſt integrity in the world cannot ſecure a man, but the weakneſs of his underſtanding, and the ſubtilty of others may ſometimes impoſe upon him: ſo that though he thinks what he ſays to be true, it may be otherwiſe in it ſelf than it is in his thoughts. Herein therefore the Teſtimony of God is GREATER than the teſtimony of men, that it is not liable to either of theſe ſuſpicions; it being utterly impoſſible that he ſhould either be deceived himſelf, or that he ſhould deceive us. He can neither lead us into an error (which we all acknowledge to be contrary to his Goodneſs and Truth) nor fall into one himſelf, which is as contrary to the perfection of his underſtanding, and his Omnipreſent being. The teſtimony of God then being ſo indubitable, that it is above the teſtimony of any men, it ought with all reverence to be received when he declares that Jeſus is his Son: for if it were but equal to humane teſtimony, it ought not to be refuſed. Now this is the WITNESS OF GOD, ſays the Apoſtle, which he hath teſtified of his Son. That is, It being granted to be moſt rational that we ſhould receive the teſtimony of God, nay, give it p. 606greater reſpect than we bear to that of men; I aſſure you that the evidence which we give you concerning Jeſus is the very teſtimony of God; and therefore do not ſlight it. It is not we that bear witneſs to him, ſo much as God. We do not deſire you to hear merely what we ſay, but what God himſelf hath ſaid, who hath given many aſſurances of this truth. If there were but two of them, they might, by your own rules, very well expect to find entertainment; but there are no leſs than ſix witneſſes, every one of them Divine, they all ſpeak from God, and therefore you cannot deny your aſſent to what they prove. For the firſt witneſs, is God the Father himſelf, who called Jeſus his well-beloved Son. And the ſecond, is the Word of God, upon which account, whatſoever he ſays, is God's teſtimony alſo. The Holy Ghoſt, which is the third, that proceeds from the Father, and came on purpoſe to bear witneſs to his Son. As for the fourth (Water) the Doctrine was of GOD, his life was the life of GOD, John's Baptiſm was from Heaven, and he is called (i. John 6.) a man ſent from GOD. Then, for the Bloud which is the fifth witneſs, it is called GOD's own Bloud, xx. Acts 28. And it appeared to be his, by his gathering p. 607it up again after it was ſhed, and taking it into the Heavens, where he appears with it in the preſence of God for us. And the laſt of theſe witneſſes is expreſly called the Spirit of GOD, xii. Matth. 28. So that it is GOD, you ſee, who ſo many ways bears witneſs of his Son; there is ſomething Divine in every one of theſe Witneſſes, in thoſe on Earth as well as in thoſe in Heaven; and therefore we cannot without an affront to GOD reject their teſtimony. For then He would have worſe meaſure from us than men have, and we ſhould give leſs reſpect to ſix Witneſſes of his, than to two or three of our neighbours. If Jeſus came not with clear demonſtrations, with fulneſs of proof, then deny him any admittance; but if God hath ſo many ways juſtified him to be his Son, if his Life was ſo excellent, his Bloud ſo holy, his Spirit ſo Divine, then we ſhall never be able to juſtifie it before any knowing man, much leſs before God, if we do not believe him: and that heartily and fully, in every thing; no more doubting of the truth of what he ſays, than we do of thoſe things which our eyes and our ears report to us, or of thoſe, which are delivered unto us, upon the faith of the whole world.

p. 608For which end it ſhould be our endeavour, that our Faith may reſt upon a ſure and ſtrong foundation; and be laid on ſuch grounds, that it may ſtand the faſter, in a time of temptation. The ignorant man's Faith indeed may be as ſtrong, as his that knows moſt, and what he hath learnt by Education, may be ſo confirmed by Cuſtom, that he will never ſtir from it: but is only the effect of Nature, which produces the ſame reſolutions in thoſe who are of other Religions. The Chriſtian way of obtaining a ſtrong Faith, is firſt to ſee the Son, and then to believe on him to everlaſting life, as our Saviour himſelf teaches us, vi. John 40. To ſee him is to perceive and diſcern by evident tokens that he is the Son of God, the true way to life: upon which ſight and plain demonſtrations we ought to believe in him, and ſubmit unto him, as our Lord. That's the true Chriſtian Faith, which flows from knowledge, and is founded upon the underſtanding of what ſuch Witneſſes as theſe ſay concerning Jeſus. It relies upon the teſtimony of the Father, of the Word, and of the Holy Ghoſt, is wrought by the Spirit, and confirmed by Water and Bloud. And therefore we ought to ſtudy this place p. 609of holy Scripture, and have it much in our thoughts, that ſo our Faith may stand in the Power of God. For otherwiſe, how ſhall we be able to follow the Apoſtolical Precept, which would have us, when we are queſtioned, to render a reaſon of the hope that is in us, 1 Pet. iii. 15. We may be able to ſtand our ground though we be ignorant of the true cauſes of belief; but the enemies of it will look upon it as a fooliſh obſtinacy, if we have not ſo much underſtanding as to give ſome other account of our Faith, than they give for theirs. Suppoſe they ſhould ſay, Why are you a Chriſtian? whence is it that you look for a Reſurrection, a Glorious body, and Eternal life in another world? Would they not think us very ſtupid, if we could ſay nothing to them but that ſo we have been always taught, and are reſolved to believe? Would not this be as good a reaſon for them as it is for us; and make us unworthy of the name of Chriſtians, who know our Books no better, which bid us give, and furniſh us with, a reaſonable account? Conſider therefore what Anſwer you would ſhape to them, that ſhould make ſuch a demand. The Apoſtle ſays it is fit they ſhould have a reaſon, what is the beſt that you can offer for their ſatisfaction? p. 610ſhall I tell you? The plain Anſwer is this, That Jeſus, whoſe Religion we follow, was the Son of God; and therefore we believe theſe things becauſe the Son of God taught us ſo, who cannot deceive us; and we will not exchange this for any other perſwaſion though we ſhould die for it. It is certain enough that every body who hears this, will preſently conſent to us, that he is a fool who doth not ſtoop to him and comply with us, if it be certain that Jeſus is the Son of God. But how do you prove that, will be the next queſtion. Here is the labour, this is our work; and whence will you fetch convincing Arguments, to make them yield to you this weighty point? There is no ſuch Compendious Abridgment of them any where, that I know of, as in this place of S. John, which furniſhes us with reaſons both many and mighty to perſwade us and others that Jeſus is the Son of God. You may tell them that the Father Almighty ſaid ſo, by voices from Heaven, in the audience of credible perſons; and that the Word ſaid ſo, as they may be informed of S. Paul, who had no reaſon greater than this to force him to leave all, and with the daily hazard of his life to follow Jeſus. You may alledge the teſtimony p. 611of the Holy Ghost, both at his Baptiſm and afterward; the marvellous ſanctity of his Doctrine and Life; the Confeſſion he made at his bloudy Death; the Glory of his Miraculous works; his Reſurrection from the Dead; the Power of the ſame Spirit in his Apoſtles, after he was gone to Heaven; all the Miracles which were wrought long after their times, in the places where the holy Martyrs of Jeſus ſuffered; together with the wonderful ſucceſs of theſe Witneſſes, who perſwaded innumerable People in all Countries, to become the ſubjects of this crucified King, Chriſt Jeſus.

Study this place therefore, I ſay again, very well, that you may be able to oppreſs any gain-ſayer, with the great weight of thoſe reaſons, which you render of your faith. And ſtudy it likewiſe, till you feel the faith of Jeſus doing ſomething in your hearts; till that faith which hath ſo good a cauſe, have ſutable effects: that is, till it change you, as it is ever apt to do, into the nature of that cauſe from whence it flows. It comes from God; ſee that it carry you to him, and change you into his likeneſs. It relies on his Teſtimony, be ſure that it make you perfectly of his mind. It comes with the authority from the Word p. 612of God it ſelf, and from the Holy Ghoſt, let it mightily inſpire you with devotion to him, and ſet your affections on things above, where Chriſt is now at God's right hand. It relies upon the Purity of his holy Doctrine and Life; and therefore ought to purifie our hearts, that we may behave our ſelves in all holy converſation and godlineſs. It is founded on his Bloud, on which we can never look, but it will deaden our affections to this World, and make us crucifie the fleſh, with its paſſions and luſts. It ſtands upon the power of God, and ſhould therefore make us ſtrong in the Lord and in the power of his might. It grows, as you ſee, upon ſundry roots, and flows from ſeveral heads; and therefore ſhould diſpoſe thoſe in whoſe hearts it is planted, to be abundant in the work of the Lord, and to bring forth much fruit: that we may be known to be indeed the Diſciples of Jeſus, whoſe faith is ſupported by ſuch numerous Witneſſes. And this now will lead me to the next thing, which S. John here makes to be the neceſſary conſequent of this faith; and therefore ought not to be omitted.

p. 613IV.

If there be ſuch great, ſuch abundant reaſon to believe that Jeſus is the Son of God, then there is as great a neceſſity lying upon us to be obedient unto him, and punctually to obſerve all his commands. This Faith both requires our ſubmiſſion and obedience to him, and alſo gives us power and ability to perform it. It is a meer trick of the Devil, another piece of his Sophiſtry, when He cannot dig up the foundation of Chriſtianity (which I told you was his firſt indeavour) to hinder all ſuperſtructure upon it: by perſwading Chriſtian People, that Faith and Obedience are no neceſſary Companions; but that they may be good believers, and yet not keep Chriſt's Precepts. Some think they need not; and others, which is the ſame cheat in another ſhape, think they cannot. But I appeal to every Man's conſcience if he be a believer, whether he do not perceive his heart overawed, and his will inclined to reverence and ſubjection, and all his powers mightily moved to tender their ſervice; when he ſeriouſly thinks that Jeſus is the Lord, to whom God the Father hath committed all Judgment, and will render to every Man p. 614according to his works? Do you not feel this faith carrying a great authority with it? Nay, is there not an irreſiſtable energy and vertue in it, while you attend to it, preſſing you to conformity with his holy will? Who can gain-ſay this? And who can ſay then, that his Faith does not both engage and inable him to be obedient to his Saviour, if he do but mind what he believes? He never thinks of that, but it powerfully urges and conſtrains him, to yield himſelf to be a faithful Servant of Jeſus; in every thing that he declares to be the mind and will of God. Theſe uncontrollable inclinations declare to us ſo plainly the tendency and natural diſpoſition of Chriſtian Faith, that we cannot but ſee, it is ſo far from being ſeparable from obedience; that this is eſſentially included in it, and freely flows from it, if it may be but ſuffered to have its courſe, and not be croſſed in its clear intention and deſign. If you be not convinced of this by what you feel, you may learn it of S. John, who tells you here what the natural iſſue of our faith is, and what duty it exacts: for it is the ſcope of theſe words which I have expounded, to lay ſuch a foundation of belief, as may unavoidably inforce obedience, unleſs we forget what our belief is. He begins p. 615you know this Fifth Chapter of his Epiſtle with this Principle, that every one who believes Jeſus to be the Christ, is born of God: and from thence infers (in that and in the ſecond Verſe) that ſuch a perſon cannot but love God and all his Brethren: which Love cannot be diſcerned by any thing, but by keeping his Commandments. FOR THIS IS THE LOVE OF GOD (ver. 3.) THAT WE KEEP HIS COMMANDEMENTS. Here is the natural fruit of Faith; This is its Progreſs, if you do not ſtop its motions. It begets in our heart a great Love; and Love, is to be Obedient; and that to all God's Commandments, which reſpect either our duty to him, or to our Neighbour. It is in vain to ſay we believe in Jeſus, if we do not heartily love God who ſent him to us. And it is in vain to pretend love to God, if we keep not his Commandments. And it is as vain to ſay we have a dutiful reſpect to his Commandments, if our neighbour have any cauſe to complain of us. For he that loveth not his Brother whom he hath ſeen, how can he love God whom he hath not ſeen? And this Commandment we have from him, that he who loveth God, love his Brother alſo. iv. 20, 21.

p. 616Here now, they who have leſs underſtanding of the grounds of Faith, may make up what is wanting in their knowledge, by the heartineſs of their Devotion to God, and the unfeignedneſs of their love to all their Brethren. If they be mightily affected with what they believe, and out of an honeſt love in their hearts to his holy Precepts, be very diligent in their obedience; it will ſupply the defect that is in their underſtanding of the Reaſons why they believe in Jeſus. For if a ſmall argument in a weak and dull underſtanding, does the ſame work with a ſtrong argument in a quick and piercing, where lies the difference; but only that the One can ſerve Religion more with his mind and diſcourſe, the other meerly with his good will and his pious life? But will any man preſume to be ſo impious, as to imploy his will to find out ways to excuſe his Obedience to him, whom he acknowledges for his Lord? He ſhould rather conſider ſeriouſly how reaſonable and how neceſſary it is, that he who knows ſo well what Jeſus is, and how he came, ſhould above all other Men do him the moſt faithful and zealous ſervice. For if we do but obſerve how many arguments here are to perſwade p. 617us to this Faith in Jeſus, with what Authority he was ſent, and with what power he came to us; we ſhall think it was for ſome very great work: and fell it impoſſible, while we are ſenſible of this, not to do what he requires, though now perhaps it ſeem impoſſible to be done. He is not come of himſelf; but hath the mark and ſtamp of the Supreme Lord upon him. He evidently ſhows that he hath a Commiſſion from God; and brings (as I may ſay) the Broad-ſeal of Heaven with him, to warrant what he demands, though it be never ſo great a tribute of Obedience. Here are Witneſſes to him above all exception; and they all bid us behave our ſelves ſubmiſſively towards him, and not deny to do any thing that he would have us. Him hath God the Father ſealed, as he tells us, vi. Joh. 27. and by his Voice from Heaven commands us to HEAR HIM. Which was as if he had ſaid, If you will believe him that cannot lye, then Jeſus is the TRUTH: to every word of whoſe mouth we ought to hearken; that is, faithfully obey and obſerve. For as God is ſaid to hear us, when he grants our deſires; ſo we hear him or his Son, when we fulfill his pleaſure. The WORD likewiſe (2.) when he appeared to S. Paul, made him p. 618an Apoſtle, for obedience to the faith among all Nations, i. Rom. 5. And told him expreſly that he appeared to him for this end, that he might ſend him to the Gentiles, to turn them from darkneſs to light, and from the power of Satan unto God. xxvi. Act. 16, 18. The HOLY GHOST likewiſe (3.) is a Witneſs of this, which was given to thoſe that obeyed him. v. Act. 32. But lookt upon all wickedneſs as an high affront to it; at which it was grieved, and by which it was quenched; nay, forced to depart, as not induring to dwell in the ſame Houſe with filthineſs and impurity. Unto which the Water (4.) or the Holy life and purity of our Saviour in all his actions as well as his Doctrine, was directly oppoſite. And tells us that we muſt be obedient, if there were no other reaſon for it but this alone, that the Son of God himſelf was ſo in every thing. Did God exact obedience of him, that he might demand none of us? Will he ſet us free from that duty and ſervice, to which his dearly beloved Son was ſtrictly tyed? He fulfilled all righteouſneſs, and obſerved even that Law of Ceremonies, to which we have no obligation: And do we think to be hereby excuſed from paying all thoſe reſpects which are naturally due from Creatures p. 619to the author of their being, and which we cannot but owe to thoſe who are of the ſame kind with us? What is it that hath ſo perverted the underſtanding of Chriſtian People, as to poſſeſs them with apprehenſions quite contrary to common reaſon? What ailes us that we cannot ſee the end of Chriſt's coming, nay, that we overlook the plain words of his holy Scriptures, which tell us, that he left us an example, and expects that we ſhould follow it, and be made conformable to him, and be renewed after his image, in righteouſneſs and true holineſs; without which no man ſhall ſee the Lord? This the Bloud (5.) ſpeaks ſtill more effectually. For he would dye rather than diſobey God. He became obedient to death, even the death of the Croſs, ii. Philip. 8. which was the reaſon why God ſo highly exalted him, and gave him that Name which he hath above every Name. There was no other way whereby he could aſcend up into Glory: And therefore it is madneſs for us to think to leap up thither, and skip over the holy life of Jeſus. Eſpecially ſince he declares, that his Bloud was ſhed (to which perhaps we truſt for redemption, though we remain in our impurities) that he might redeem us from all iniquity, and purifie to himſelf p. 620a peculiar people, zealous of good works. ii. Tit. 14. To the doing of which (6.) he hath given us the Spirit for our helper. Every Miracle that it wrought (to ſay nothing but what is within the verge of theſe words) bids us conſider what a Potent Lord we ſerve: for whom nothing is too hard. By a Thouſand Wonders, by more miraculous works than we could have had time to read, ſhould they have been all written, did he awake the ſleepy World: commanding them to ariſe, and go about his work; and he would be with them, his Power, which nothing can withſtand, ſhould aid and ſuccour them. The obedience, me thinks, which the Winds and the Sea, and the Fiſhes, and the Graves, and the Devils themſelves paid him, call upon us and tell us both what we ought to do, and what aſſiſtance we may expect from the power of his might to make us obedient to his Faith. Who can reſiſt the joynt importunity of ſo many Witneſſes? who can hear all theſe tell us, that the Son-of-God is come, by whom we muſt be governed, and yet be ſo ſenſeleſly obſtinate, as to ſay, We will not have this man to rule over us? O deaf ears! O hearts harder than the nether Milſtone! which will not let ſuch loud voices ſink into them; ſuch mighty p. 621arguments penetrate and mollifie them, into compliance with him! What can reduce ſuch Souls and bring them under any government, who will not be reclaimed by the authority of the Son of God? I may call Heaven and Earth to Witneſs, againſt ſuch obdurate hearts. The Father, Word and Holy Ghoſt, theſe are Witneſſes in Heaven, that teſtifie it is our duty and intereſt too to ſubmit our ſelves unto him. The Water, Bloud, and the Spirit, they are Witneſſes on Earth, which agree together to perſwade us to take his eaſie Yoke upon us. Can neither Heaven nor Earth prevail with us? Is not God the Father Almighty great enough to lay his commands upon us? Is the WORD of God of leſs credit, than the common vogue and opinion of the World, with us? Cannot the Holy Ghoſt be believed concerning the place from whence it comes, when it ſays that no unclean thing ſhall enter in thither? Do we think his holy life to be a troubleſome folly? and deſpiſe his bloud? and reſiſt his ſpirit? and receive all the grace of God in vain? Hear, O Heavens, and give ear, O Earth; after God had ſent many of his Servants who were diſregarded. He laſt of all ſent his Son into the World, ſaying, ſurely they will reverence my Son; but they have rebelled againſt him.

p. 622I might call for Hell it ſelf to witneſs againſt ſuch perverſe and diſloyal Creatures. The Devils will not fail to accuſe ſuch men hereafter: for they believe and tremble; they acknowledge this great Truth, that Jeſus is the Holy one of God (iv. Luke 34.) which is the very ſame that Jeſus himſelf ſaid, when he tells us the Father hath ſanctified him (i.e. made him his holy One) and ſent him into the world, x. John 36. And that is more, I doubt, than a great many irreligious ſpirits will confeſs; in their works, I am ſure, the moſt of the Chriſtian world utterly deny it. Do you think the Devils who made that confeſſion would have diſobeyed him, if they might have taken our place, and had his Salvation offered to them? Would they not have ſhaken off their chains, and taken upon them his yoke, had they received ſuch gracious invitations as he hath made to us? Let us not be worſe than they, I beſeech you, by caſting away that hope, which was never given them; and ſlighting ſuch tenders of mercy which are peculiarly directed to the children of men. But let us rather admire, adore and magnifie this amazing love of God, who ſent his Son ſo kindly to p. 623ſpeak to ſuch wretches as we are. And let us ſhow that we are ſenſible of his love, by hearkening to his voice, and readily ſubmitting our ſelves with all dutiful, nay joyful affection to his commands. See, I beſeech you again, that you refuſe not him that ſpeaketh: for if they eſcaped not who refuſed him that ſpake on Earth, much more ſhall not we eſcape, if we turn away from him that ſpeaketh from Heaven. Let all his Laws be held moſt ſacred, and be devoutly reverenced and obſerved. Know that this is your wiſdom and underſtanding; nay, remember that it is your life. And therefore keep your Souls diligently, leſt you forget thoſe things which you have heard, and leſt they depart from your hearts all the days of your life. Chuſe death rather than the life of the unrighteous, fornicators, idolaters, adulterers, thieves, covetous, drunkards, revilers, and extortioners, who, he hath pronounced, ſhall not inherit the Kingdom of God. Do you not remember how obſervant the children of Jonadab the ſon of Rechab were of their Fathers Commandment; and how they could not be tempted, no not by a Prophet, to contradict it? xxxv. Jer. 6. What Arguments I pray you had they (ſo reaſonable and moving as thoſe which urge us) for this injunction? p. 624Might they not have ſlipt many ways, with better colour than we can do, from this obligation? Did there want plauſible pretences to plead their excuſe, if they had abſolved themſelves and not obſerved it? Might they not have ſaid that every Creature of God was good, and none to be refuſed? That their ſtomachs ſometimes required a little Wine, and that it was reaſonable to give them ſatisfaction? That their Father had gone beyond his Authority, and taken away the juſt liberty which God had left them? That they were reſtrained enough by the Divine Laws, and that there needed no more of his making? O the inſenſibleneſs and ingratitude of Chriſtian people, that can think of theſe mens reverence to ſo ſevere and hard a command of their Father, and be leſs obedient to their moſt gracious Lord! What a forehead hath that man who dares venture to break any of his Precepts, when he hath ſo many Reaſons to believe that he hath laid none upon us, but thoſe which are the very mind and will of God; and are ſuch a neceſſary indiſpenſable burden, that unleſs we carry them we cannot be ſaved? There is nothing that can be pretended, why we ſhould not ſtrictly tye our ſelves to his will. p. 625Not only the love, which engaged the Rechabites, enforces our obedience, but infinitely more reaſon than there was in their Fathers will and pleaſure; for we are aſſured that Jeſus is the Son of God. He could not but have a perfect underſtanding of what was fit and convenient for us. If there had been any other way more eaſie to Heaven, than this he hath ſet before us, we cannot but think He would have revealed it unto us. If there were any licenſe that could be granted us, to diſpenſe with our obedience, He was not ſo unkind as to conceal it: much leſs would he have taken it upon his death, that none will be allowed. For he declared openly in his Sermons, that he will not only take no knowledge of thoſe who work iniquity, but bid them depart from him, whatſoever relation they pretend to him. And by his Bloud he aſſures us that he preached nothing but the undoubted Truth of God. What is it then, that makes men ſtill continue, either to ſlight all that he ſays, or to give him the lye? It is no better, if we preſume to believe that we ſhall ſhift well enough in another world, though we do what we liſt while we are here. It is to contradict the voice of the Father, of the Word, and of the Holy Ghoſt. It is to p. 626oppoſe the Doctrine, the Life, the Sufferings, the Power and Spirit of the Lord Jeſus, who all tell us that we muſt be holy and unblameable before him in love, if we hope to be accepted with him. They that live wickedly and yet hope well, do in effect ſay that He is a Lyar, and that there is no ſuch neceſſity of holineſs, without which, he ſays, no man ſhall ſee the Lord. Or elſe they deſpiſe that bleſſed ſight, which is as bad, and neither dread his diſpleaſure, nor deſire his favour. If they be believers, then they reproach him by their wicked lives, as if he were ſtill dead, and could do no more to make his diſciples better, or to reward and puniſh their good or bad behaviour, than Mahomet can, or any other impoſtor. All the Oaths, curſes and blaſphemies which we hear out of Chriſtian mouths, are as ſo many ſpears to pierce our Saviour again, becauſe they forely wound his Religion, and tend to the deſtruction of his Kingdom and Government. All the laſciviouſneſs, wantonneſs, and filthy debaucheries that are among us, are a kind of crucifying Jeſus afreſh; they are a ſcoff and mock at his Croſs, as a ridiculous piece of folly. They reproach him as if he were an ideot, that did not underſtand pleaſure, p. 627but would put himſelf to unneceſſary pain and trouble. Nor can we put a much better interpretation upon mens eager purſuit of riches and honours, in unjuſt, uncharitable and irreligious ways, which charges him with great ignorance, to ſay no worſe, who took the quite contrary courſe to happineſs. As for all thoſe who gibe at his Religion, and make themſelves ſport with the Hiſtory of his Birth and of his Sufferings, they come under another rank, being open and profeſſed Enemies to his Majeſty. They do as much as in them lies to hang him upon the Gibbet again, and expoſe him to the ſcorn of the world. They juſtifie the Jews in their calumnies and blaſphemies, and take part with Judas, or rather are worſe than He, who was tempted only by his covetouſneſs to betray him. And better it had been for theſe men, if they never had been born. It were better for them that a milſtone were hang'd about their neck, and they were caſt into the Sea, or that they had been hang'd themſelves on a Gallows as high as that of Haman, than that they ſhould live thus to expoſe the Saviour of the world to ſhame. For though he will not die and riſe again to convince them, yet he will come and appear again to condemn them. He p. 628will be revealed from Heaven in flaming fire, taking vengeance of all them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt: who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power, 2 Theſſ. i. 8, 9. Let us therefore take good heed to our ſelves, that we be neither faithleſs, nor unfaithful to our belief. But let us ſettle ſuch an unmoveable faith in our Souls, upon theſe ſtrong foundations which God hath laid for it, and let us ſo ſtir it up by new reflections every day on what we believe, that we may have our portion among thoſe who are ſpoken of in the next words, ver. 10. When he ſhall come to be glorified in his Saints, and to be admired in all them that believe.

But ſome perhaps will pretend, that there are ſo many things to hinder every man from doing his duty, that though he believe never ſo well, and think obedience never ſo neceſſary, yet he ſhall never be able to comply with the commands of the Lord Jeſus, but muſt be forced to break them, even after he hath reſolved the contrary. To this S. John hath here alſo taken care to give us an anſwer, when he tells us that ſuch is the power of Chriſtian p. 629Faith, that by it we OVERCOME THE WORLD, ver. 4, 5. For whatſoever is born of God, OVERCOMETH THE WORLD: and this is the victory that OVERCOMETH THE WORLD, even our faith. Who is he that OVERCOMETH THE WORLD, but he that believeth that Jeſus is the Son of God.

V.

That is the next thing therefore which I am to give a brief account of, that our Lord expects (which he would not do, if he did not endue us with ſufficient ſtrength) that in the vertue of this Belief, we ſhould get the better of all temptations which ſtand in the way of our duty, and would hinder us from the performance of it. By the WORLD, with which we are to conflict till we overcome, is partly underſtood wicked men, xv. John 18. partly the tribulations and miſeries we may here endure by their and other means, xvi. Joh. 33. and partly the allurements and enticing enjoyments, wherewith all our ſenſes are entertained, 1 John ii. 15, 16. All theſe oppoſe us, and ſet themſelves againſt us, either by diſcouraging or elſe flattering us from our known duty. It is hard to be the p. 630object of hatred, contempt or ſcorn; harder to endure alſo poverty, hunger, reſtraint, and ſuch torments as the Apoſtles and other bleſſed Martyrs ſuffered; and perhaps hardeſt of all to reſiſt the perſwaſions of pleaſure, which proſperity and wordly Glory bring along with them. What muſt a Believer do, when he is thus beſet? Muſt he be content to yield himſelf too weak to deal with theſe enemies? Muſt he let the WORLD have the day, and declare that it was impoſſible to ſtand againſt its mighty forces? Or will it be ſufficient to enter into a conflict with them, if it be but to ſay that he was not falſe or cowardly, though he ſuffer himſelf to be over-powred by them? No, the Faith of Jeſus is ſtronger than ſo, if it be deeply rooted in our hearts: and will enable us to maſter all theſe, which ſeem to be no equal match for us. Their ſtrength lies only in the weakneſs of our Faith. If we stand faſt, as the Apoſtle ſpeaks, in the faith grounded and ſetled, and be not moved away from the hope of the Goſpel, they will loſe their force and flee before us, and leave us victorious. Theſe ſix Witneſſes are ſuch Champions, if I may ſo call them, that the Faith which is led by them, and firmly relies upon them, cannot come off baſely, but muſt needs be triumphant.

p. 6311. As for the hatred of men and their deſpiſal, alas! what a contemptible thing does it ſeem? how does it ſneak into nothing, when we look up unto Jeſus, and remember that He was the Son of God, and yet endured it (as he tells his Apoſtles, xv. John 18.) and thought himſelf never the leſs glorious? It cannot be help'd but we muſt be ſcorned ſometime or other, if we will follow him; unleſs we could perſwade all men to bear us company. But this is our comfort and encouragement, that this is the way to glory, and that now we are conformed to our Saviour, who by the ſhame of the Croſs, hath got himſelf immortal honour; and that the Father at preſent approves us, the Word delights in us, the Spirit of God and of Glory reſts upon us; all theſe Heavenly Witneſſes eſteem and love us, and are pleaſed to ſee us behave our ſelves worthily as Jeſus did.

2. And if from hence we paſs through many tribulations, and encounter ſuch troubles and hardſhips as we are all deſirous to avoid, they will not be able to affright or daunt him who hath this faith thus planted in his heart; For greater is p. 632He that is in us, than he that is in the WORLD. Did not the ancient Worthies and great Warriers againſt the WORLD, wade through very great difficulties in the ſtrength of a Faith which was much weaker than this of ours? How did all thoſe brave men whom you read of, Hebr. xi. obtain a good report, but through faith, when it had not received this promiſe? ver. 39. Surely, we that underſtand more than they did, we who know the Son of God is come, not only by WATER, but by BLOUD; and who know that Eternal life is in him, and have received the Holy Ghoſt, and are made partakers of ſuch glorious Revelations in the Goſpel of his grace, and who know the certainty of thoſe things wherein we are inſtructed; we, I ſay, cannot but take the courage in the power of ſuch a Faith to behave our ſelves valiantly, and with Chriſtian reſolution, in ſuch like ſtraits and dangers as made their fidelity ſo remarkable. Read what S. Peter ſays to encourage us, 1 iii. 14, 15. But if you ſuffer for righteouſneſs ſake, happy are ye; and be not afraid of their terror, neither be troubled. But ſanctifie the Lord God in your hearts; and be ready always to give an anſwer to every man that asketh you a reaſon of the hope that is in p. 633you. As if he ſhould have ſaid, It may ſeem a ſtrange folly to ſuffer ſo much as you do, and you may begin to be ſtartled at the troubles which befall you; but bear a reverend regard towards God who hath called you to this ſtate of Chriſtianity, do but ſtand in awe of his Authority who hath bid you hear, that is obey, Jeſus whatſoever it coſt you; and do but tell every Man what reaſon you have for what you do and ſuffer, and what hope you have in him upon this account: And then they will either ceaſe to trouble you, or you will ceaſe to be troubled for what they make you ſuffer. Now what are the reaſons of our Chriſtian hope and patience, but theſe which we are here treating of? If we alledge theſe to our ſelves or to others, it will ſoon appear that we are no fools in expoſing our ſelves to any dangers for righteouſneſs ſake. The Father hath bidden us be true to it, ſo hath the Word and ſo hath the Holy Ghost: every one of the other three alſo call upon us to be couragious; for it is a worthy cauſe wherein we are ingaged, and we ſhall not loſe our reward. Here are reaſons enough; and they are ſtronger than all their adverſaries. The World hath nothing to oppoſe ſo weighty as theſe Witneſſes; every one of which I p. 634might ſhow you (if it would not prove too tedious) lay an obligation on us not to be moved from our ſtedfaſtneſs, but to take up our Croſs and to follow Jeſus. And I the rather paſs by theſe, becauſe I think they are generally of leſs force than the other part of the WORLD, which uſes to aſſault Mankind more dangerouſly.

3. I mean the alluring and inticing enjoyments here below, which we are too prone to comply withall. They are of an inveigling and inſinuating nature, and may get admittance by their ſoft violence; when the other cannot prevail by more rough oppoſition. We are apt to fortifie our ſelves againſt evil things, and are many times angry they ſhould attempt to overmaſter us; but to the good things of the WORLD we lye naked and open, and there is a treacherous party within that is willing they ſhould enter, nay, ready to open the doors to them. And they are of three ſorts, as the forenamed place in this Epiſtle tells us, the luſt of the fleſh, the luſt of the eyes, and the pride of life, ii. 16. All that the WORLD contains in it, for the captivating of an earthly Mans affections, and ſatisfying his deſires is comprehended under one of theſe three Names. For the underſtanding p. 635of which you muſt know, that the Hebrews have a manner of ſpeech which expreſſes the Object by the Act: and the cleareſt interpretation of theſe words is grounded on that uſe of theirs. So that by LUST we are to underſtand all thoſe things that gratifie ſome appetite of pleaſure, wealth, or greatneſs; and by FLESH (which is not here, as it is ſometimes a general word) it is moſt agreeable to underſtand the lower and duller ſenſes which lye moſt in the fleſh, and are affected with things that have ſome groſneſs in them. And then the whole phraſe, LUST OF THE FLESH, that ſort of things which give content to the touch, the taſte and ſmell; ſuch as are meat, and drink and perfumes, and other voluptuous enjoyments, which, I need not name but, are ſometimes particularly called FLESH. And then by the LUST OF THE EYES, we are to underſtand ſuch things, as belong to the higher and more renned ſenſe of ſeeing, viz. Gold and Silver, precious Stones and Jewels, Lordſhips and large poſſeſſions, noble Houſes and rich Furniture, beautiful Pictures and fair Gardens, fine clothes and coſtly attire; all that is comprehended under the name of Riches, which as Solomon obſerves, yields only this p. 636ſatisfaction to the owner, that he beholdeth them with his eye. There is little in theſe things but what is all lodged in this ſenſe; and therefore they are called the luſt of the eye, becauſe it loves to look upon them, and when that is done, they can do more for him. Only they may prefer a man to that which he calls the PRIDE OF LIFE; which ſignifies all thoſe things that flatter and pleaſe the inward ſenſe, our fancy or imagination. Such as are great offices and places of Dignity, noble Titles, all the Honour and Glory of the World, together with the eſteem, at leaſt the applauſe and commendation of men, which is wont to follow them.

One or more of theſe three ſorts of things every man naturally hunts after, and his deſires prick him forward in its purſuit. For theſe are mens ſtudy and labour; with theſe the Devil baits his hooks, to catch Souls, and they who do not bite at one will be nibling at another. They that are not tempted by the firſt to gluttony and drunkenneſs, fornication and ſuch like filthineſs, feel the ſecond perhaps incline them to covetouſneſs and the ſordid love of Money, with a thirſt and greedineſs of another kind. Or if they can eſcape and deſpiſe p. 637theſe, they may notwithſtanding be in danger to be carried away with the humor of prodigality, and affectation of vain-glory, or ambition of Dignities; which is attended with emulation, envy and other dangerous Vices. As the African Beaſt which ſome write of, is caught with Muſick, and ſuffers its feet to be fettered while it liſtens to the Leſſons that are play'd to it: So do the generality of Mankind let their Souls be inſnared and led into a miſerable captivity, by the inchanting voice of pleaſure, riches, or glory. Whilſt they hearken to the bewitching melody which ſome of theſe court them withall, they are taken in the mighty Hunter's net, and become a prey to him that lurks for Souls, and ſeek whom he may devour. And it has not been in the power of the wiſeſt Charmers that ever were in the World, to open the eares of the moſt of men, and to convey the ſenſe of better things into them. All the Philoſophy and Learning that was ſo famous in former Ages, could never obtain ſuch numerous chearful and obedient Auditors, as the Syren Songs, which theſe three ſing in Mens cares, have always ſound. When the World therefore by that wiſdome knew not God, it pleaſed God, ſays S. Paul (1 Cor. i. 21.) p. 638by the fooliſhneſs of preaching to ſave them that believe. The faith of Chriſt directs and diſpoſes us to avoid all thoſe dangerous rocks on which they ſplit themſelves who liſten to thoſe deceitful Songs. Now that the Son of God is come, He pulls our feet out of the net; and by his far more powerful charms ſo ſtops our ears to thoſe inchantments, that there is no entrance for them any more. It ſeemed a fooliſh thing indeed to the World, to believe that the crucified Jeſus was the Son of God; but where this ſimple faith prevailed it did more, than all the wiſdome of the World was able to effect before. For it gave them a new underſtanding and ſaved them from periſhing; by making them account it the greateſt pleaſure and glory and treaſures to follow Jeſus, and do the will of God, as he did. The World, they ſaw, paſſeth away and the luſt thereof (if they do not leave us, we muſt at laſt leave them) but he that doth the will of God abideth for ever. So thoſe three Heavenly witneſſes, the Father, the Word, and the Holy Ghoſt, aſſure us: whoſe voice as it is moſt ſweet and melodious, ſo it is moſt powerful to diſinchant us, and to preſerve thoſe who receive their teſtimony, from all the bewitching temptations of thoſe other three, the luſt of the p. 639fleſh, the luſt of the eye and the pride of life. Nay, here are two Threes of infinitely greater vertue and efficacy to prevail with us, than all that the WORLD'S Trinity can offer to us, if we will but open our ears, and diligently liſten to their voice.

And how can we chooſe but liſten when the Father of Heaven calls to us ſo graciouſly, when the Word opens his ſecrets to us, and the Holy-Ghoſt proclaims ſuch an abundant love of God towards us: The Water, the Bloud, the Spirit, they alſo with one conſent conſpire with thoſe, and all together ſing this New Song, THE SON OF GOD IS COME, the Son of God is come. This one note of theirs more raviſhes, than all the pleaſures and ſatisfactions which the WORLD infatuates its followers withall. Heaven and Earth cannot ſpeak any thing more moving in our ears than this, which again and again ſalutes them with new joy. For what would you have them ſay? would it pleaſe you to hear that Infinite Goodneſs loves us, that the Heavens ſtand open to us, and ſhow us their glory, that God is willing to receive us up thither, that he will make us Heirs of a Kingdom, equal with the Angels, to hear their Songs, and joyn with that Celeſtial Quire? Behold! p. 640they are all included in this one ſentence, THE SON OF GOD IS COME. GOD HATH GIVEN US HIS SON. This is the ſweeteſt Aire that can touch our eares: this we can never be weary to hear: this ſtrikes our ſouls, if we underſtand it, ſo gratefully, that we cannot but ſay, let us hear that again. And therefore after the Father, the Word, and the Holy-Ghoſt have bleſt our ears with this joyful ſound; here are three more that take it up, and repeat it to us with the ſtrongeſt aſſurances, that we hear the Voice of God himſelf. And the oftner we liſten to them and lend them our attention (the more frequently, I mean, we think upon the reaſons we have to believe in Jeſus) the more deaf ſhall we grow to all the ſinful allurements of this World, how inviting ſoever before they have been. For my part, I think there is more real ſatisfaction in the very underſtanding of this one place of Holy Scripture, than in all the delights of worldly men. What is there, I beſeech you conſider, in all their ſenſualities comparable to the rational guſt of what is contained in that one voice of the Father, THIS IS MY WELL BELOVED SON, IN WHOM I AM WELL PLEASED? What Riches are there to be equalled with p. 641this treaſure of Divine knowledge, that God hath beſtowed his own Son upon us? What honour like to this, to be preferred to be the Friends, yea the Sons of God? Can you hear any thing ſo delicious as that voice of the WORD, To him that overcometh, will I give to eat of the tree of life, in the midſt of the Paradiſe of God? ii. Rev. 7. Were there ever any Jewels ſo precious, as the ineſtimable gifts, wherewithall the Holy Ghoſt hath inriched the Church? what Muſick is there fit to bear a part, with thoſe Hymns, and Pſalms, and ſpiritual Songs, that it inſpired the hearts of Chriſtians withall? Doth it not even raviſh the heart of a pious man to think of them, though he do not hear the like in theſe days? What is there in all the broken Ciſterns of this World, that taſtes like the Rivers of living Water, that Jeſus hath poured out unto us? What peace does it ſpeak to us, like that which by the Bloud of Jeſus is purchaſed for us? Or what power is there in any of this Worlds temptation, that can ſtand before the voice of that SPIRIT which ſays COME, and whoſoever will, let him take the water of life freely? xxii. Rev. 17. Certainly, in the ſtrength of ſuch a faith ſo fortified, ſo incouraged by all theſe Witneſſes, we may eaſily tread the WORLD p. 642under our feet, and make its moſt mighty temptations crouch to us; whereas now, for want of this ſolid faith we ſhamefully bow down to it and worſhip it. Let but any man remember when he reads theſe words, LOVE NOT THE WORLD; for all that is in the WORLD, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the Father, but is of the World. And the world paſſeth away and the luſt thereof; but he that doth the will of God abideth for ever. Or when he reads any other leſſon in the holy Books, let him but remember, that thus ſays the Father of all, and thus ſays his WORD, and this is the voice of the Holy Ghoſt, and of all the reſt of the Witneſſes, who teſtifie that Jeſus who teaches theſe things is the Son of God; and then he will never be perſwaded to yield to the faireſt thing that ever eye beheld, or the ſweeteſt thing the mouth can taſte, or the greateſt pleaſure any other ſenſe is capable to feel, if it muſt be enjoyed by the breaking of any of theſe commandments. No, he will yield himſelf unto God, (vi. Rom. 13.) and lay himſelf at the feet of his WORD, and ſubmit to the dictates and ſentence of the Holy Ghoſt, and follow the example of Chriſt's purity, and be made p. 643conformable to his Death, and be led by his Spirit, and think it an honour to be conquered by ſuch Defendants of the cauſe of Jeſus. O how hateful would every ſin be to us, though it dreſs up it ſelf never ſo beautifully, and court us with never ſuch promiſes of pleaſure or greatneſs, did we but at the ſame time reflect upon theſe Witneſſes and remember what they have teſtified to us! How ſhould we deſire it? How paſſionately ſhould we tear all its gaudy dreſſes in pieces? How heartily ſhould we deſpiſe all its temptations, which would have us ſlight all theſe great Witneſſes, who tell us the Son of God is come, and that he is come for this purpoſe, that he might deſtroy the works of the Devil? 1 John iii. 8. Every unlawful enjoyment would look like a manifeſt jeer to all theſe, and as if a man ſhould ſay to them, Why do you trouble your ſelves, this is our Darling, our God, and all your perſwaſions ſhall not prevail with us to let it go. It would appear a contempt of God; a laughing of his WORD to ſcorn, who came upon ſo needleſs, at leaſt fruitleſs an errand; a manifeſt challenge to the Holy Ghoſt, who by every ſin is boldly oppoſed. And what heart can endure to think of being guilty of ſuch madneſs? p. 644which throws dirt into this pure Water, I mean the life of Chriſt, and treads his Bloud under feet, and miſcalls the Spirit of grace, as if it were not the Truth, but had deceived the world when it told them, that this is the will of God, even our ſanctification. For God (ſays S. Paul) hath not called us unto uncleanneſs, but unto holineſs. He therefore that deſpiſeth, deſpiſeth not Man but God, who hath alſo given unto us his holy SPIRIT, 1 Theſſ. iv. 3, 7, 8.

To conclude this, you know what is commonly ſaid, and it is a certain truth, of thoſe who are bit with a kind of Spider in Italy, which they call a Tarantula, that there is no way to cure them of their pleaſant frenzy, but by ſuch Muſick as is appropriate to the motions which their poiſon makes in the brain of him, into whom it is infuſed. Let this be an Emblem of the truth I have now delivered; that the old Serpent having envenomed mens Souls, poiſoned their principles, perverted their affections, and depraved their lives; there is nothing of efficacy ſufficient to recover them, but only ſuch charms as theſe, which by this ſix stringed Inſtrument, as I may call it, God hath provided for our Cure. And this will certainly do p. 645it, by infuſing the Faith of Jeſus into us, which is the victory whereby we overcome the WORLD. Do but hearken diligently to theſe Witneſſes, do but mind their ſweet conſent, their harmony and agreement in the teſtimony they give to this great truth, that Jeſus our Maſter is the Son of God; and there is no venome ſo deadly which this Faith will not expel, no love to the WORLD ſo ſtrong which it will not vanquiſh and ſubdue. It will recover us to our ſelves, and make nothing ſeem ſo ridiculous as the folly and frantickneſs of worldly men; yet it will advance us to a Divine and Heavenly ſpirit, ſo that we ſhall not be apt to receive ſuch peſtilent infuſions any more, but keep our ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life.

VI.

For I muſt add now, in the laſt place, that this Faith is ſo far from being unable to conquer all temptations which would hinder us from obeying our Saviour's commands, that it gives us power and ſtrength to do our duty with chearfulneſs. So S. John here tells us, when he adds to what he ſays of the keeping of his Commandments, p. 646that HIS COMMANDMENTS ARE NOT GRIEVOUS. For (as Oecumenius well gloſſes) what load is it for a man to love his Brother? What great burden is it to viſit him if he be in priſon? God doth not command thee to deliver him, but only to viſit him. He doth not bid thee knock off his chains, but ſee how he bears them. Nor doth he bid thee cure a ſick man, but only comfort and relieve him. Nor provide dainties for a poor man, but only feed him; nor give rich apparel to the naked, but only cloath them. And ſo we may conclude of the reſt, that it is rather an eaſe than a burden to be ſober and chaſte in all enjoyments of pleaſure; to be content with a ſmall portion of thoſe things, which others deſire with a greedy and ravenous eye; to bear with that patiently which we cannot remedy; to be careful for nothing, but in every thing to make known our requeſts to God with Prayer and Thankſgiving; to be meek and peaceable amongſt contentious people; to forgive thoſe that injure us; to envy no man's greatneſs; and with an humble modeſty, to ſatisfie our ſelves though we be not equal to them. Theſe and ſuch like qualities wherewith Jeſus would inveſt us, are in themſelves moſt p. 647deſirable; and, though richer than cloath of Gold, are like our ordinary garments, which are no load to thoſe that wear them. But they are the leſs grievous to thoſe that believe in Jeſus; who are endued with power from above, by receiving the teſtimony of ſo many Divine Witneſſes, who aſſure them they are in the way of God, in the company of his Son, under the conduct of the Holy Ghoſt, in the direct rode to that glorious place where Jeſus is; and therefore why ſhould not they rejoyce and be exceeding glad to find themſelves thus happy? That load which to a ſick man ſeems intolerable, if it be laid on the neck of one in health is ſo eaſie, that he can run away with it with pleaſure. And ſo it is in the caſe of keeping God's Commandments, which to a man that has ſpoil'd his Soul by following divers luſts, are ſo far from being eaſie, that he thinks them inſupportable and impoſſible to be complied withall; but when he has recovered himſelf by the faith of Chriſt, and hath received the ſupply of theſe new and Heavenly principles, they become to the very ſame man, not only tolerable, but ſweet and delightful. This faith would not be pleaſed to be excuſed from this burden; it would take it ill not to draw in the ſame p. 648Yoke with Jeſus; it naturally makes us of his Spirit, who ſaid, I delight to do thy will, O God. For what is it that we believe? Is it not that Jeſus is the Son of God; his well-beloved Son? And ſhall we complain of that work, which was the buſineſs and the delight of God's beſt beloved, when he was in the world? It would be too grievous an accuſation of God, to think that after he had filled the Earth with joy and gladneſs for the coming of his Son, He ſhould inſtantly quench it all, and turn it into heavineſs, by a number of ſuch ſevere and intolerable Commandments, as no man can look upon and not be melancholy. And what are the grounds of our belief? Are they not all that Heaven and Earth can afford us? Are we not as ſure as God can make us? Phy! for ſhame then, what a reproach is it, that any man ſhould ſigh and groan, look four and ſad, as if he had all the burden of Heaven and Earth to carry, when he has rather the aid and aſſiſtance of both to ſupport and ſtrengthen him under an eaſie load?

Certain it is, that according to our knowledge and underſtanding, ſo will be our Faith: and according to our faith, ſo will be our ſtrength. Now how can there p. 649be greater evidence and ſtrength of Reaſon to induce us to believe than theſe ſix Witneſſes have given us? They fully ſatisfie our underſtandings; they make it completely rational to acknowledge Jeſus to be the Son of God. And therefore why ſhould not this Faith, thus begot and ſtanding on ſuch ſure foundations, give us a very great ſtrength, courage, chearfulneſs and ſpirit; making difficult things become eaſie, harſh things become ſweet, and the moſt tedious ſtay in this world comfortable, by preſenting us, and that ſo ſtrongly, with the power and glory of the Lord Jeſus? This Faith you ſee reſts upon theſe ſix Columns, upon theſe two rows of Pillars (as I may ſo ſpeak) on the one ſide ſtands the teſtimony of the FATHER, the WORD, and the HOLY GHOST; on the other ſide, the teſtimony of the WATER, the BLOUD, and the SPIRIT: and therefore nothing will be too great a burden to lay upon it; it will ſupport any weight, and never let us groan, much leſs break under its load. All things are EAST as well as POSSIBLE to him that believeth.

It is the obſervation of Seneca, I remember, that nothing is ſo hard but the mind of man can maſter it, and make it familiar, by conſtant thoughts and pains about it. p. 650There are no motions ſo natural, but ſome by labour have reſtrained them, and made the forbearance of them eaſie: and none again ſo unnatural but by the like daily practice and attention they have brought themſelves to the delightful uſe of them. As ſome have kept long and tedious faſts, others perpetual ſilence, and have lived out of the company of all mankind, which are examples of the former kind. And we ſee inſtances of the latter, in thoſe who learn to walk and dance upon ropes, to work with their feet, and to dive into the exceſſive depths of the Sea. And can the mind of man alone, when it buckles it ſelf to the buſineſs, be able to perform ſuch difficult things with eaſe and ſatisfaction; and yet remain utterly unable to take any contentment in obedience to Chriſt's Precepts, though it be exalted by faith, and a faith ſo ſtrong, as theſe ſix Witneſſes, if we attend, will work in us? May things to which nature is not inclined be accompliſhed at laſt, and become habitual, and we think God too ſevere to expect from us thoſe duties which are moſt agreeable to our natures, as all the actions of vertue are? And ſhall a weaker power maſter thoſe hard and unnatural tasks, and a power ſtronger than all others ſink under the p. 651burden of the moſt reaſonable, and, in themſelves, moſt natural Commandments? It cannot but put a conſidering perſon into a little indignation, to hear men complain of the uneaſineſs of Chriſt's yoke, when they lay more troubleſome and unmerciful burdens upon themſelves, without any murmuring. How can one ſee men, without ſome impatience, contend with ſwift horſes, and endeavour to out-run them, and yet cry out of the tediouſneſs of the race of God's Commandments? Shall any man perſwade us, that it is not ſo eaſie to learn the way of God's teſtimonies, as it is to work with his feet, or go upon his hands? Shall they make us believe it is ſo hard a buſineſs to bend their wills to God's, when we ſee their bodies made as ſupple as wax, that they may wreath them about at pleaſure? Can it be half ſo troubleſome to lay a bridle on our tongues, as it is never to ſpeak at all? O man! where is thy Reaſon, what is become of thy Soul, that thou groaneſt in the ſervice of God, and canſt make a ſport of far more grievous things? Thy own mind might teach thee better, if thou wouldſt but hearken to its inſtructions; and therefore what may not God expect from the Faith I am ſpeaking of, p. 652which is a far more powerful Principle, and hath made Men stop the mouths of Lions, quench the violence of Fire, indure torture and not accept deliverance, when it was much weaker than our faith need now be? I will ingage that if a man do but uſe himſelf frequently to ponder theſe words of S. John, and perſwade himſelf fully, upon the teſtimony of theſe Witneſſes that Jeſus is the Son of God, He will account it a ſmall buſineſs to deny his own will as Jeſus did. He will never complain that he muſt refrain from any thing in obedience to him; and whatſoever he requires him to do, he will eſteem it an exceſſive pleaſure. For there can remain no doubt in his mind, that if he be the Son of God, he hath power to help us & that he wil ever be aſſiſtant to us and bleſs us; becauſe by this faith he dwelleth in us and we in him.

I have read of one, of a Noble Family, delicately educated, and of a tender health, who had a great mind to enter upon a Religious courſe of life (as they ſpeak in the Roman Church) but was afrighted out of thoſe thoughts by the apparent difficulty of the exerciſes wherein he was to be imployed; for their ill diet, retirement, poverty, watchings and ſuch like hardſhips p. 653he imagined could not be endured. Till one day reading thoſe words of the Pſalmiſt, which like a flaſh of lightning ſtruck into his mind (xviii. Pſal. 33. He maketh my feet like Hindes feet, and ſetteth me upon my high places (which he expounded to this ſenſe, God will inable me with ſpeed and eaſineſs to run, not only upon the even ground and over the plains, but in craggy and ſteep places; he will lead me not only upon the level, but aſſiſt me to climb Mountains and to overtop the higheſt difficulties that are in my way to Heaven and) immediately he found all his fears vaniſh, his reſolutions determined, and ſuch a courage put into him, that from this time forward he was immoveably bent to that formerly dreadful kind of life. Would not this word of God then, think you, which I have expounded, inſpire us with as manly a reſolution and greatneſs of mind to obey God's unqueſtionable commands, if we did but ſuffer it to penetrate into our hearts? Did we but conceive that we heard the Father ſay to us perpetually, This is my Son, This that came by Water and Bloud, that climbed even the croſs it ſelf that ſurmounted the higheſt difficulties, He is my beloved Son; and if we thought we heard the WORD ſay, the Son of God is come, God is p. 654manifeſted in the fleſh; and felt the Holy Ghoſt inſpiring him with the ſame heavenly thoughts; the whole glorious Trinity telling us, they will aſſiſt us, and afford us their continual help; it could not but give wings, as I may ſay, to our feet, and make us skip over the moſt mountainous diſcouragements, and run the ways of God's commandments, and not be tired; that we might follow after, and go to the bleſſed Jeſus. For the courſe of life which that Gentleman affected, was that of a Religious Order (as they call it) where they are tied to do more than God commands, to live by a Rule ſtricter than the Goſpel, and under the Will of a Superiour, whom they are bound to obey, as if he were Chriſt himſelf: And it was not the literal ſenſe of the place neither which thus animated him, and put it into his heart to undergo ſuch a ſervitude. And therefore if he did the will of men ſo chearfully, and undertook more than God requires of us, and upon a weaker perſwaſion, by accommodating the ſenſe of an holy word to his own preſent thoughts; there is no doubt but a right faith would indue us with the like power (notwithſtanding the appearance of great labours) in the true ſervice of God, in obedience to his indiſpenſable commands: p. 655we having this word of God to ſtrengthen our faith, the prime and natural intention of which is to make us confident, that He who leads us in this way, the Captain that conducts us, is Gods Son, his moſt dearly beloved; who cannot but be as faithful as he is powerful to make good all his promiſes to us.

And we ſhould the rather ſtrive to follow after him, and to run with joy the race that is ſet before us, becauſe then we ſhall have the honour ſtill to teſtify to him upon Earth; we ſhall be his WITNESSES and prove at this day, by his mighty power in our hearts and lives, that he is the Son of God. Turks and Jews that read not our Books, cannot be convinced by any arguments at preſent, ſo much as by this. They ſee how we live; but we can ſhew them no Miracles to convince them, nor can we make them hear the voice from Heaven for their converſion; till we can recommend our Bible to their ſerious conſideration. And the only way to do that, is for us to live more juſtly, ſoberly, charitably and piouſly than the reſt of the World. By which means they may be brought to have better thoughts of Jeſus, by having good thoughts of us; and be induced to read our Books, by ſeeing ſo much of them in our good works. p. 656And what happy days might we hope to ſee could we but uſe this argument to prove Jeſus to be the Son of God; that no men are ſo good, ſo holy and pure, ſo peaceable and kind-hearted, ſo free from fraud & all guile, as thoſe who are called by his Name? How glorious then would the name of our Lord be over all the world? His word would run, and be glorified (as the Apoſtle ſpeaks, 2 Theſſ. iii. 1.) juſt as it did in ancient days; when they could ſay confidently, Non de noſtro, ſed ex illorum numero, &c. **Lact. lib. 5. cap. 19.. They are not of our company, but of theirs (that follow the Heathen ſuperſtition) who rob and ſteal by Sea and Land, who murder and kill, who cheat and cozen, who drink and ſwill, who proſtitute their bodies and profane themſelves by filthy fuſts; the Whores, the Fornicators, the Cheats, the Forgers of Wills and Teſtaments, the Drunkards, the Thieves, the perjured Perſons, and all the reſt of the wicked crew are of their number: nothing of this can be objected to our People, whoſe whole Religion is to live without wickedneſs, nay without any ſpot or blemiſh. How would it ſtop the mouth of all the world, nay make them fall down and confeſs that God is certainly among us, could we but ſay thus in our days and make ſuch a challenge to Turks and all p. 657other unbelievers? Shall we always let our Saviour want this noble teſtimony? Shall we do nothing but talk of him, and prattle of our Faith, and make our boaſt that we are right Believers, and damn all Infidel People? Alas, alas! theſe big words will do nothing. As long as they ſee us live no better than they, we ſhal not perſwade them that we believe better. And therefore let us have this worthy ambition in our hearts, to become WITNESSES our ſelves unto Jeſus. Let us ſtudy how to ſhow forth his praiſes, (or rather Powers **foreign, 1 Pet. 2.9.1 Pet 2:9who hath called us into this marvellous light. And ſince we cannot do it by Miracles, let us do it by well doing and patient continuance in it. So ſhall the Name of our Lord Jeſus be glorified in us, and we in him, according to the grace of our God, and the Lord Jeſus Chriſt (2 Theſſ. i. 12.) who at his appearing will bear WITNESS to us (xi. Hebr. 4.) that we were faithful and righteous, by receiving us, as God did Abel's gifts, up unto himſelf.

For hereby alſo we ſhall be inſtruments of conveying this Faith down to Poſterity, with ſome power. Would you not have them believe the ſame that you do? Is it not your deſire that the next Age may confeſs him, as well as this? There is no ſuch effectual means can be thought of to promote p. 658and propagate his Faith, as the fruits of it in an holy life. This will make men afraid now to ſpeak evil of him; and this will teach our Children after us to be zealous profeſſors of Chriſtianity, and not ſuch cold believers or ſuch infidels as we ſee and hear of in the World. Aſſure your ſelves it is Prophaneneſs which hath made ſo many unbelievers in this Age. Increaſe of wickedneſs not only in themſelves but others, hath made ſome ſo impudent as to ſcoff at Religion and blaſpheme Chriſt. While they ſee thoſe who acknowledge him do no better than themſelves, they are inclined to think that their belief makes them no more worth, than thoſe who have none at all. Nay, ſince they concur with them in their wicked practiſes, they imagine that their fear of Hell, and hope of Heaven is no part of their belief, but only of their profeſſion. The hands of Infidels are ſtrengthened in their impieties, by the perfidiouſneſs of ungodly believers. They joyn with them to pull down Chriſtian belief; and make that be thought nothing, which doth nothing above what infidelity doth. And therefore let all thoſe who love the memory of our Saviour, who love their poſterity, and would not have them in danger to be drown'd in a deluge of infidelity, put a ſtop p. 659to it; by holding the myſtery of the faith in a pure conſcience. 1 Tim. iii. 9. Let every one that nameth the Name of Chriſt depart from iniquity, and endeavour all he can to ſupport the honour of his Name and of his Religion, by a ſtrict obſervance of all his holy commands. They who believe not or mind not what they believe, may think it strange that you run not with them to the ſame exceſs of riot, ſpeaking evil of you (1 Pet. iv. 4.) But ye beloved, building up your ſelves on your moſt holy faith, praying in the Holy Ghoſt, keep your ſelves in love of God, looking for the mercy of our Lord Jeſus Christ unto eternal life. Jude 20.21.

And that now is the next thing which flows from hence. If we believe the Record or Witneſs which God hath given of his Son, it contains in it the greateſt joy in the World. For this is the record, that God hath given to us eternal life: and this life is in his Son. But I muſt refer that to another Diſcourſe alone by it ſelf.

Glory be to the Father, and to the Son, and to the Holy-Ghoſt.

GLory in the higheſt; Let the Holy and undivided Trinity be for ever glorified by all Mankind; eſpecially by all Chriſtian p. 660People: who are made partakers of the grace of our Lord Jeſus Chriſt, the love of God, and the communion of the Holy Ghoſt. Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him: But God hath revealed them unto us by his ſpirit. Bleſſed be God.

I moſt thankfully receive the manifold teſtimony which he hath given of his well beloved Son; and humbly bow my knees unto the Father of our Lord Jeſus Chriſt, of whom the whole family of Heaven and Earth is named, that he would grant me according to the riches of his glory, to be ſtrengthned with might by the ſame ſpirit in the inner man, that Chriſt may dwell in my heart by faith; that being rooted and grounded in love, I may be able to comprehend with all Saints, what is the bredth, and length, and depth, and height; and to know the love of Chriſt which paſſeth knowledge, that I may be filled with all the fulneſs of God.

And God forbid that any Soul who hears the voice of theſe Witneſſes of God, ſhould refuſe and turn away from him that ſpeaketh from Heaven: and hath declared to us the unſearchable riches of God's grace, and the whole counſel of his will. O that all they, upon whom the glorious Goſpel of Chriſt p. 661hath ſhined, may moſt heartily believe in his Name. Let them all be knit together in love, unto all riches of the full aſſurance of underſtanding, to the acknowledgment of the myſtery of God, and of the Father, and of Chriſt; in whom are hid all the treaſures of wiſdome and knowledge. And God forbid, that any of them ſhould hold the truth in unrighteouſneſs. But as they have received Chriſt Jeſus the Lord, ſo let them walk in him; rooted and built up in him, and eſtabliſhed in the faith, as they have been taught, abounding therein with thankſgiving.

And quicken that faith, O thou author and finiſher of it, that it may work with great power in all Chriſtian hearts: and mightily bow their wills to forgo any of their own deſires, rather than diſpleaſe thee, and forfeit thy love and favour. Let it inable them to overcome the World; that they may be no longer ſlaves to the luſts of the fleſh, the luſt of the eye and the pride of life; but conquering all theſe, may yield themſelves unto God to be the ſervants of righteouſneſs, and obey from the heart that form of doctrine which is delivered unto them. And may the powerful working of faith and love and hope, make all our duty eaſie to us; that we may ever render thee cheerful as well as conſtant ſervice. May thy teſtimonies p. 662be our daily delight, and the rejoycing of our heart. May we love them above gold, yea above fine gold. May they be dearer unto us than thouſands of gold and ſilver. May we daily renew our ſtrength; and run and not be weary, and walk and not faint. May the holineſs of our lives bear witneſs to the ſincerity of our faith; that others may glorifie thee our God for our profeſſed ſubjection to the Goſpel of Chriſt. And we obtaining a good report by faith, and carrying this teſtimony out of the world with us, that we have pleaſed thee; thou mayſt receive us to thy ſelf, to be glorified with thee, and to rejoyce in thy love towards us for ever. Amen.

THE END.

Our Lords Ascension.

Acts. 1: 9. And when he had ſpoken theſe things, while they be: held, he was taken up, & a Cloud receiued him out of their ſight to And while they ſtedfaſtly looked toward heaven, behold two men ſtood by them in white apparell. H. Which alſo said, this same le sus ſhall so come, as you hauehave seen him go into heaven.

THE WITNESSES TO CHRISTIANITY; OR, The Certainty of our FAITH and HOPE: In a Diſcourſe upon 1 S. JOHN V. 11.

PART II.

By SYMON PATRICK, D.D. Chaplain in Ordinary to His Majeſty.

LONDON, Printed by E. Fleſher, for R. Royſton, Bookſeller to His moſt Sacred Majeſty. MDCLXXVII.