promises for the difference lies in these respects following 1. That above it differs from that below in degrees of Excellency that here below is grounded on Faith which beholds the promises of God darkly but that above is grounded on a clear sight and a perfect vision 2. That hope below is attended with sighs and sadnesses that above without sorrow all sighing and sorrow being removed from their hearts whose tears are wiped away with the light of Gods Countenance 3. This below hath weaknesses and imperfections but that above is a confirmed hope thus our hope even to the day of Judgement shall not be abolished in Heaven in regard of Essence it remains but in regard of weaknesses it ceases For till Gods promises be accomplished there is yet hope in exercising that act that may bring us to the enjoyment of the highest manifestation of Divine Love 2. The more principall objects not in this life onely that is not onely for the things of this life but the things of a better life for though hope looking to God it refers to the things of this life for subsistance yet it chiefly respects the things of the other life the resurrection of the flesh c. other hopes may promise eternall but will but serve as figge leaves other hopes may bring to the fruition of what we hope for but cannot give satisfaction but such is the excellency of this hope as it will supply so much as faith can beleeve or hope desire so that as it would be desperateness to cast away this anchor so again madness to cast it off as needless the Saints which should be climbing Heaven it would be folly for them to ply this hope about this life when we may have it about a better to hope in this life onely is unchristian and lesse then Christianity will not give us the hope of an eternal life to follow Christ onely to get possession of outward comforts is but to starve our souls while we feed our bodies with the loaves of pretended Sanctity for he that will be Heir to Christs Kingdome must expect to be crown'd with thornes temporal felicity having no entailment upon his discipleship persecution being their portion and their sufferings part of their triumph So that each true Beleever must joyn in the Chorus with the song of Saint Paul pathetically exprest in the words of my Text If in this life onely we have hope in Christ we are of all men most miserable FINIS A SERMON ON St. THOMAS Day SERMON V. St. IOHN 18.37 To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth c. Introduction ENvie and Malice the inseparable companions of a vicious heart are alwayes in unwearied motion untill they have found out some convenient means whereby to bring about their abominable ends and rather then be disappointed of unhallowed thoughts or wicked words they will not cease to speak evil of the way of truth yea by them those are accounted enemies that speak the truth thus wicked Ahab salutes the Prophet Elijah Have I found thee O my enemy 1 Kings 21.20 So that it seemes he accounted that holy person no lesse then his souls adversary for telling the truth so persecuted they the Prophets of old and the malice of men and devils have been so persecuting in all ages that the Church hath not found where to rest for the Saints wandred up and down afflicted and tormented yea they wandred about saith the Apostle in sheeps-skins and goats-skins c. of whom the world was not worthy Heb. 11.38 And in this the Disciple was not before or above his Lord for no better entertainment had Christ himself and he is pleased to say To this was I born for this cause came I into the world c. Which words have a double aspect and Ianus-like appear with a double face the one looking upon Christ the other upon Christians the one concerns our Saviour the other respects our selves For 1. If you respect the day so they look at Christ not onely as this is the Lords Day but as it is the Advent-Sunday instituted for the Advent or coming of Christ in the Flesh 2. It looks upon Christ as coming in his Ordinances and administrations to his people 3. It looks upon his coming in gracious visitations as on this day by his power coming to deliver the Church Militant from sinne and misery to be a Church triumphant in glory and thus my Text hath reference to the several comings of Christ But that 's not all the words not onely concern Christ but they have reference unto Christians also and that in a threefold respect for they eye all the errours and mislookings of the times 1. They look upon the grosse opinions of those that say the Scepter of Christ and the power of earthly Kings stand in opposition one to another and thereupon cry down all rule and all authority saying like the heathen Let us break their bands in sunder c. Psal 2.3 It is true Christ had the Title of a King yet neither that nor himself made any impeachment of Caesars Lawes and though he denied not himself to be a King yet he refused to dethrone Caesar for he saith expresly my Kingdome is not of this world So then you see he is not in opposition to the Kings of the earth he came not to take away earthly Kingdomes but to give an Heavenly Kingdome and therefore he saith Give to Caesar the things that are Caesars c. We must obey the temporal Lord for his sake who is the Heavenly Lord for they who yeild not obedience to temporal Kings for Christs sake who hath commanded it have as yet made no glorious entrance into the Kingdome of Heaven for love to Christ and submission to Caesar may and do dwell together in the same heart 2. The words look upon mens works as they are Christians who in defence of lawful Superiours with their swords in their hands had rather die fighting then betray their liberty by a cowardly resignation of their lives and fortunes and also as Christians they have learnt of Christ their Head to pay Tribute where lawfully it is demanded for if any might have rebelled and refused the same none more lawful and able then our Saviour who could at his pleasure command more then twelve legions of Angels to assist him and could command all the treasures of the earth as King and Lord thereof yet refused the glory of the one to pay lawful tribute and the innumerable force of the other that with silence he might answer Caesars Deputy for he came to bear witness of the truth and he will rather lose his life then his obedience 3. That none that would be thought a Christian might think himself unconcerned the words look upon all men but especially upon those that in pretended religious yet persecuting times are ready to betray the truth rather
then stand against all the opposition that arises from men and Devils for why should not Christians be as ready to defend truth as others are to oppose it Christ Jesus the Captain of our Salvation hath led us the way for when all conspired against him because he spake the truth yet was he with his life ready to justifie the truth saying To this end was I born and for this cause came I into the world c. In which words consider these two general parts 1. An Engagement 2. A Designe 1. An Engagement he was born he came into the world 2. A Designe to bear witness to the truth But since the end and the Object denominate every action here is 1. The action Christs incarnation 2. The end to bear witness 3. The Object the truth to bear witness to the truth Or if you will take them in this order 1. The end and that pointed at and pointed out 1. Pointed at for this cause and to this end 2. Pointed out by being born and brought into the world 2. The action to bear witness 3. The Object the truth to this end was I born and for this cause came I into the world c. But since the end is first in intention though last in execution I shall begin at the end yet the right end and that pointed at for this cause and to this end came I into the world c. The lives of most men are mispent only for want of a certain end to run at because they shoot their arrowes and know not at what mark they levell and direct their proceeding by they know not what rule therefore it is that they reach not to perfection and end not in comfort Some levell at the right end but levell amiss To levell without an end were folly to a false end were losse true Christians onely finde the right way for a wise Christian amidst the many changes of this mortal life still presses on to one steddy end by holy endeavours for the more he is unshaken in his resolutions the nearer he cometh to the great exemplar of life Christ Jesus who stood firm unto the end and continued stedfast in the truth witnessing the same with the losse of his most precious life as himself affirmes To this end was I borne c. It would be both needless and unprofitable for me to undertake the calculation of our Saviours Nativity or to make a discovery unto you of those signes which did accompany it in a most miraculous manner or to tell you the wonderful effects thereof set down in the Gospel which though they were above the ordinary course of nature yet you must know that those Celestial constellations did not contribute any thing to the producing of that glorious Birth but only in an admirable and unusual manner were made to bear witness unto this great truth that is in my Text said to be born that he also may give testimony to the truth Indeed there is a no lesse impious then foolish Proverb taken up by men in the world upon the event of any action or thing to lay the cause thereof upon the Stars and Planerary influencies and thereby men think when guilty to excuse themselves saying a fatal necessity brought it upon me or they were compelled to it saying irreligiously I was born to this or the Stars designed me to it as if some extrinsecal necessity did draw men to sinne as if the Stars were the causes of mens iniquity yet of the two those are better though justly to be condemned also that would excuse themselves by laying the fault upon the influence of malignant Planets or their own corrupt nature then those that inferre the cause from a necessity in the peremptory decree of Almighty God as if Holiness it self should take pleasure in making men criminal Such a principle imbibed is enough to bring a man to that opinion of the Stoicks at least if not to think that there is a good and an evil God yet that the one Almighty Essence acts as if he were divided by saying though God would have men otherwise then they are yet he hath decreed a certain end of misery to the greatest part of men without any respect of good or evil in their persons and so make the evil actions of men determined by Gods Decree and what will this come short of them that attribute the good actions of men to a good God and their evil actions to an evil God Yet those Stoicks that make two Gods and these Planetists that lay the fault of their actions upon the Stars are much better then those that say all things are absolutely necessary and that all their ends are undeterminable by any actions of men whether good or evil it will be better to raise the evil accidents from an evil then from a good God But that we are under a fatal decree of necessity as to event or that we were born to commit this or the other evil we utterly deny and that 1. First by considering the evil consequences that will follow upon asserting a peremptory decree for if Gods peremptory decree hath designed sin to come into the world then men sinne not in deed but in opinion onely necessity hath no law and where necessity bears sway there the will hath no power and so man becomes equal with the beasts of the field with the Lion whose unbridled appetite cannot be restrained by the rigor of the severest law and the reason is because they cannot upon admonition do otherwise they cannot use principles of reason and therefore is it that mad men and children are under no law because not capable of rational actions for no man is commanded to do those things necessity requires as for example no man is bidden to eat drink and sleep because these actions and affections are necessary for the preservation of life the will may govern but not suppress them indeed charity is of necessity whether it be considered as a free principle within or without and we are careless of those things that are without if necessity have no law for if actions in themselvs have no law then they are not sinful for where no transgression of the law is there can be no sin if all things be ruled by destiny then they are of necessity and so by consequence our actions are neither good nor bad in themselves but onely are good or evil as esteemed by us and in our opinion and if it be so then to what purpose was the Son of God made man and so became a sacrifice for sin to what end are exhortations and means used to hinder men from sin if they are but fancies a Christians calling and Christs dying are meer fables if sin be not sin if sin be nothing it matters not let men live how they list and whither tends this principle but to the subversion of all religion when a man layes the ground of all his actions upon the peremptory
are destructive in their courses and fight against their enemies thus the stars in their courses are said to fight against Sisera Judg. 5.20 and hence it is said there is a heavenly vessel that empties it self into the lower vessel and that every herb discovers it self to be useful for this or that part of mans body by the similitude which it carries unto that part for which it is medicinal and that every one hath governing from its proper star that every thing living hath a starry influence upon it and that there is not a man beast or stone but hath influence from the stars now granting all this to be a truth as it is the opinion of some yet it will be still found an infallible assertion that though all the stars at once were malignant they could not force any man to sin their malevolous aspects cannot compel any man to commit iniquity indeed by the fall of Adam our nature was corrupted and so the creature became subject unto vanity yet as we recover our selves from destruction in the second Adam they lose that power of vanity and so by consequence no extrinsecal meanes can be the cause of sin in respect of a fatal constellation but to say we were born during the predominancy of such or such a Plannet and our guidance in the way to eternal life is from God alone is a most certain truth for the sun and Moon which are the great luminaries of heaven and earth can do no more by their power towards our good or evil estate then a lame man can help himself to walk that hath no legs nay the Angels in Heaven can do no more then wish and long for the prosperity of Gods chosen Therefore how much of vanity is there in those minds who impute that power to celestial creatures which God never intended they should possess for take them at the best and they are but such instruments as can doe nothing without him that doth whatsoever he will both in Heaven and in Earth the Sea and all deep places We must not when we doe that which is evil lay the charge upon God or the Stars or the Angels who are the instruments that act those Stars 1. We must not lay the blame on God Let no man say when he is tempted he is tempted of God c. St. James 13.13 No let no man say he hath caused me to erre or that it is through the Lord that I fell away for he hath no need of the sonne of man saith the son of Syrach Ecclesiasticus 15.11 12. For the Lord hateth all abomination so contrary is sinne unto his Holinesse that his eyes are upon them that fear him and they that truly love God will do his will and obey his Commandements for they know that Gods Justice hath no need to advance its glory by the destruction of their lives Nor 2. Can any man justly impute his sinnes to the holy Angels for it is the property of them to hearken to the voice of God and alwayes to be doing of that which is good O praise the Lord ye Angels of his ye that excel in strength ye that fulfill his commands and hearken unto the voice of his words Psal 103.20 21. Therefore certainly they that fulfil Gods command and hearken to his voice will be farre enough from causing others to commit that which they hate especially in the Children of God for whose sakes they are made ministring Spirits But then some will be ready to excuse themselves and lay the fault upon the Devil and his evil Angels it is true the Prince of the Aire rules in the children of disobedience but it is as true they give up themselves unto him their lusts first ruled in their members before Satan got domination over their hearts they are taken captives at his pleasure but they first give up themselves willingly to be captivated they are willing to lie under the yoke of Egyptian bondage nor care they for other freedome then what the service of sinne will allow of and therefore our Saviour tels the Jews You are of your father the Devil and the lusts of your father you will doe The lusts of your father you will obey you have a lust to doe whatsoever he wills and your will is bent to doe whatsoever your lust dictates and yet men would fain make God the author of their evil as if he had decreed that to come upon them which they cannot refuse To this end saith St. Austin evil men lay not the blame of their vicious actions upon their evil nature but upon the Stars or on Gods peremptory Decree whereas what is sinne is voluntary and what is not voluntary is not sinne Saint Paul saith Ye have yeilded your members servants unto sinne So that we must not lay the fault upon the Stars but upon our own perverse wills for though the Stars doe draw vicious passions as in melancholy hearts in some anger and in others wanton love c. And though by nature we readily yeild to those influences yet there is power in grace which is able and doth break in every regenerate man the power of the Stars But if we give up our selves to sinne we must needs yeild unto those evil passions whereas a wise man even by his very reason will domineer over the malignant influence of any Star and though the corruption of our nature or the evil influence of the Stars may incline us to any kinde of vice as lying stealing to commit adultery c. yet as we are rational creatures we may and ought to strive against them labouring to get power from above to assist us and to that end is it that we are born again by holy Baptisme for this cause came we into the Christian Church that we might no longer live after the lusts of the Gentiles which know not God but that we forsaking the lusts of the flesh following godliness with the greatest eagerness and sharpest conflicts that a renewed heart can use against stubborn and rebellious flesh that our whole man may be wounâ— up to so high a pitch of Piety that in righteousnesse and godly sincerity we may perfect holinesse in the fear of God and in our several stations follow God as dear children and walk in love as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God c. Ephes 5.1 2. And so I have done with the end as asserted To this end was I borne and for this cause came I into the world c. The next thing in order to be handled is the Action viz. To bear witnesse For so saith our Saviour To this end was I borne and for this cause came I into the world that I should bear witnesse unto the truth FINIS A second NATIVITIE SERMON SERMON VI. St. IOHN 18.37 To this end was I born and for this cause came I into the world that I should bear witnesse unto the
truth Introduction AN imprudent discourse attended with ambitious thoughts was the first occasion of Adams misery and the mercie of God in making the New Covenant is the principal cause of the Serpents ruine whose mischeivous head was early broke by the promised Seed the true Messiah whom the Patriarchs foresaw and the Prophets foretold The Patriarchs foresaw him Genesis 49.10 The Prophets foretold him under diverse representations Esay Esay 7.14 Jer. 23.5 Dan. 9.25 26. Zachary 6.12 Haggai 2.7 by the Emanuel Ieremy the Branch Daniel the Messiah Zachary By him that riseth on high Haggai The desire of all Nations That God should be Incarnate that sinners should be saved that a despicable man should save a World was thought so incredible that the Prophet Esay cryes out Who hath beleeved our report which was in time fulfilled But when the fulnesse of the time was come God sent forth his Son made of a woman c. Gal. 4.4 though the newes was true and proclaimed from Heaven by an Angel and that of great Joy for that on this day was born a Saviour Christ the Lord what was in the Prophets prophesied concerning his coming was by himself fulfilled in time what they pointed at he pointed out and by a Miracle shewed it to the Wise Men saying Where is he that is borne King of the Iewes for we have seen his Star in the East and we are come to worship him St. Matthew 2.2 Yet when he came to his own they received him not but rejected the counsels of God as they did that slew the Prophets who declared the coming of the just One for when he was come he was forced to be gone and flie for the safety of his life into a forraign Country to avoid the fury of that mighty Nimrod whose pretended worship was onely the dark vizour of an inhumane murder disguising his wicked purposes under the beautiful mask of a desired amity no wonder therefore that there are some amongst us that call themselves Christs when there are those that call themselves Christians that would and doe disown Christs Nativity and this old Simeon by inspiration calculated at his Nativity saying This child is set for a signe which shall be spoken against St. Luke 2.34 And wicked people make it good as if he had not been foretold by Prophets nor come into the world in the fulnesse of time at an appointed day and that for us men and for our Salvation Christ came down from Heaven and was incarnate in the womb of the blessed Virgin Mary it is a work that many would not believe saith God Hab. 1.5 which was fulfilled Acts 13.41 Behold ye despisers and wonder and perish for I work a work in your dayes a work which you shall not beleeve c. For so would they have hindred the Author and finisher of our Faith from working that which he had wrought and what God had set down should be done which wâ—… accordingly fulfilled that he should not be borne but to witnesse to the truth 〈◊〉 he himself saith so much of himself To this end was I borne and for this cause came I into the world that I should bear witnesse to the truth In which words you may remember I have formerly observed these three parts 1. An Action 1. The End 3. The Object 1. The Action Christs Incarnation He was borne he came into the world 2. The End and that pointed at and pointed out 1. Pointed at To this end and for this cause 2. Pointed out To bear witnesse 3. The Object was the truth To this end was I borne and for this cause came I into the world to bear witnesse to the truth And since the end is the first thing in the intention though last in execution I did begin with the end Pointed at and that was to this end and for this cause But I shall now proceed to the proper work of this day Christs Nativity I was born I came into the world and here at the first step of our discourse we are plunged into an unfathomed depth of mystery for this he that was here borne is the same he that calls himself I am that I am Exodus 3.14 That Socinian that saith he was not very God is a blasphemer I am that I am it is the Name of God whose Essence is from everlasting to everlasting and to be born notes his humanity and how this work was that he that is I am should be borne and close with the Deity tongue cannot expresse and heart cannot conceive we can conceive how nothing is but what is in and of our selves and not that neither but with much imperfection for the first of us that was so desirous of knowledge left us nothing but a penury of what we were and if we know not our selves we cannot possibly conceive how God was made man and at the same time remain incommunicable or how he being incommunicable did vouchsafe to partake of humane Nature yet thus was Christ both God and Man in the same person as man he had a mother that bare him and as God a Father that begat him but who can without admiration speak of such a Sonne or tell of such a generation that was like both yet like neither like neither for consider him as Man and so he hath no similitude of an ineffable Essence look upon him as God and so he bears no proportion with the Virgins Womb and yet like both as God like his Father as man like his mother God and yet the sonne of a woman Man and still the Image of his Father and that from Eternity being without beginning of dayes or end of time Gods Son and Motherlesse a Virgins Babe and Fatherlesse without a Father as borne of a Woman and without a Mother as begotten of God Thus was he God and motherlesse as begotten and not borne a man and Fatherlesse because borne and not begotten we must beleeve both beyond enquiry because more is possible with God then is conceiveable with man and divine Mysteries should perswade us to beleeve that they are undoubted truths though our reason cannot comprehend them for what we cannot understand by beleeving we must believe beyond understanding and of all the divine Mysteries this of our blessed Saviours Incarnation especially whose very mystery heightens Faith to no lesse then a Miracle and where a Miracle is wrought wonder must needs be created and both these two meet in this one act of Faith exercised about the hypostaticall union for beleeving we wonder and marvelling we beleeve and make our blessed Saviours Incarnation the object of both we beleeve what we marvell at and yet wonder at our Faith still doubling the Miracle by marvelling that we can at once both wonder and beleeve it is a wonder and yet this wonder is the object of our Faith for how can we doe lesse then marvell when we consider that on the Fathers side he should be God and no man
on the Mothers side man and no God and yet both God and Man For Eternity had begotten man but once because begotten from Eternity his Father begot him equall to God his Mother bare him like to Man he was man besides God and therefore Man and no God and yet God and Man for when he was made man he ceased not to be God which he was before like as the Sun loseth not its brightnesse though shadowed in the clouds so not Christ his glory though obscuted in flesh he was not so conceived in his Mother as to be separated from his Father Christ was not lesse equal to his Fathet by being like his Mother the Word was made flesh St. John 1.14 and not lesse Word then Flesh by an assumption of the flesh not consumption of the Word the Word that God by flesh did present to our sight was real Flesh and was not lesse God still for he is no lesse God now that he is clad in humane clay then when onely clothed with deified Glory he remaines God and Man in one person very God and very Man in one singular subsistence he took the person of Man and the substance by converting the person to his proper being and that this may not altogether seeme strange to your understandings please to turn your eyes inward and an example thereof will be presented for if man hath the life of Plants and the sense of Beasts and both in conjunction with the reasonable soul in an individual being why may not Christ take the Soul of man into union with himself and yet consist in his Divinity making a Trinity in the union of his Person For as he was God and Man in the humane nature he consisted of a Deity a soul and a body there a Trinity in unity here unity in Trinity he was one person not divided a person of the Trinity distinguished not divided for every person in the Sacred Trinity is perfect God distinguished into persons but not divided in substance for all take propriety each with the other the Father God the Son God and the holy Ghost God and yet not three but one God as we are taught by the holy Catholick Faith to beleeve yet that God might redeeme us from our iniquities he that was perfect God equal with the Father took upon him our flesh and therefore it is that God was said to suffer what man himself should have borne onely here is the admired union of natures but not natural of persons But what were the reasons why he whose name is I am should be borne so as to say of himself To this end was I borne and for this cause came I into the world to bear witnesse to the truth 1. To make God and Man one by atonement and therefore it was necessary he should be of both natures whose office is to reconcile both persons 2. He was to doe that for us which was impossible for man to doe and to suffer what was unmeet for God to undergoe and that he might both doe and suffer for us he took the blessed Virgin Mary for his mother that from her he might receive a body capable of suffering but it was his Divinity which enabled his Humanity to suffer what our Souls deserved 3. He was to undergoe for an infinite offence for man had sinned and none but God could satisfie for an infinite offence it being reasonable that the same nature that broke the Law should pay the Debt and therefore it was necessary for him to be God as well as Man that did undertake to make God and Man to be reconciled and made one 4. Had he been God and not Man man could not have been redeemed had he been onely man and not God the Devils would have boasted but he was both God and man that our redemption might be finished and the Devils malice silenced whence wisely was our redemption shared between God and man because the arbitrement was such that a mere man could not undertake to appease a God offended neither one nor the other nature would have or could have relieved us single because he must be God that will be mediator from God to man and he must be man that he may be an intercessor to God for man and this mystery though our reason cannot fathom yet our belief must reach it our faith must believe what our hearts and tongues cannot expresse our faith is then proficient when it hath attained so high and not before for we can say more by silence then by words when we find him in our souls by Hallelujahs and praise we shall then know thee O Saviour not for thy self but our selves and it is our faith to believe that as thou art so shall we be though not so fully therefore let every one make it his request O that thou wouldst come down from heaven and dwell in our hearts by faith and love who out of love to mankind came in flesh when faith and truth were banished out of the earth and that thou shouldst so come as to say To this end was I born and for this cause came I into the world c. And so much may suffice for that part of his incarnation the end of his coming I now come to that of his Nativity his coming into the world and here three things are to be considered 1. The Dignity of his person 2. The Humility of his condescention 3. The Place of his entertaintainment 1. The Dignity of his person in that he was the Sonne of God 2. The Humility of his condescention in that he would clothe himself with the rags of our mortality 3. The Place unworthy of his enterment being the world Of these in their order 1. The Dignity of his person and that as he is the Sonne of God by nature and as in his Birth the most noble person that ever was on the Fathers side he is God very God the very God of one substance with the Father as you have heard and which to deny is no lesse then blasphemy for when he calls God Father the Iewes knew that thereby he made himself equall with God St. John 10.33 He as Gods Sonne was alwayes with the Father and so everlastingly great as he was God and not onely so but he was full of dignity on his Mothers side as he was descended from the Patriarchs and Royal Kings of Iudah so he was a Prince renowned 1. For his authority because he doth what he will both in heaven and in earth Psal 13.5 6. in the sea and in all deep places 2. For his power St. Mar. 4.41 he commands the wind and the waves and they obey him 3. For the largeness of his dominions heaven and earth is his Psal 72.8 and the fulness thereof his dominion is from one part of heaven and earth unto the other 4. For multitude of Subjects Angels Saints and Kings yea and those that depose Kings are his Subjects either voluntarily
and all that is within me praise his holy name Bless the Lord O my soul and forget not all his benefits who forgiveth all thy iniquities and healeth all thy infirmities which saveth thy life from destruction who crowneth thee with mercy and loving kindness who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles for he will not deal with us after our sins nor reward us according to our iniquities Testis fidelis OR A faithfull Witness SERMON VII St. IOHN 18.37 To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth Introduction THe words of my Text are like the eye of a well-drawn picture that still which way soever you go looks towards you for which way so ever you consider the words they still have reference to all the parts and circumstances of Christs coming in the flesh if you look upon his conception which coming was foretold by an Angel as witness thereof S. Luke 1.31 yet there it was but the preparation to that coming which is in my text viz. his Nativity which is not left without a witness neither in that St. Stephen one of the twelve who was to testifie of him is joyned next unto the birth-day of our Saviour he being the first that suffered for him and therefore called by the Holy Catholick Church St. Stephens day but that Protomartyr who here is a witness to that witness in my Text did witness what the great witness did both do and suffer but that this truth might be established by more then a single testimony our Mother the Church doth celebrate St. Iohns day in commemoration of that beloved Disciple whose faithful affection begot in him an Eagles eye wherewith to behold those glorious mysteries which none else of all the Disciples were able to reveal and that we might not be without occasions of stirring up our affections also God so loved the world that he gave his onely begotten Son and here is the onely begotten Son so loving that he gives himself for us and as his Disciples testified the truth of Christ living and dying so the innocent babes slain for his sake by cruel Herod did witness to the truth not by speaking but by dying but he who is the great witnes both by speaking dying did bear witness for us while himself was an infant antedating his cruel passion by a bloody circumcision instituted as a pledge of our interest in his covenant which was wonderfully effected by his own person when manifested in the world hence the Epiphany is famous for the wise men who first made discovery of this blessed babe by the guidance of an unusual light and here now is that star of Iacob which leads to the rising in his birth and by this was the King of the Jewes first found out that afterwards by his people was betrayed into the hands of enemies to be condemned as a malefactor and as an enemy to Caesar and that with the greatest formality of justice being brought before a President and arraigned for his life and yet notwithstanding their malice and cruelty he still asserted his innocencie though he knew he should die for it and therefore he saith To this end was I born and for this cause came I into the world that I should bear witness of the truth Look upon the words once more and they present you with the faithfulness and constancy of our blessed Saviours testimony even then when he was deserted by his most intimate friends and servants and at that time especially wherein as man he stood most in need of them being now had in examination before the Judgement-seat of Pilate wherein you have fulfilled that saying of his that he came to his own and his own received him not Nay he was so far from being received by them that he was forsaken by all despised of most and pitied by few and yet herein also he came to do his Fathers will by a willing death witnessing to that truth which some had foresworn and others denyed saying To this end was I born and for this cause came I into the world that I should bear witness to the truth In which words you may remember I have observed these parts 1. An action 2. An end 3. The object 1. The action he was born he came into the world 2. The end 1. pointed at 2. pointed out 1. Pointed at to this end and for this cause 2. Pointed out to bear witness 3. The object the truth And whereas the end in every action is first in intention though last in execution I did begin with the end the right end and that pointed at To this end and for this cause c. and I came to the second thing namely 2. The action which was Christs incarnation and his coming into the world To this end was I born and for this cause came I into the world and come now to the third thing the end of the action wherefore he came and why he was born and that is 3. The object the truth to bear witness And to bear witness to the truth and in this third part there are two things considerable 1. The end 2. The object The one in reference unto Christ the other unto Christians 1. In reference unto Christ as the primary intention of them and so the words concern our Saviour as he was a witness unto the truth in his own person 2. In the extent of them so they concern us for we also are to bear witness to the truth and as in the testimony of our Saviour so in ours there must concurre to demonstrate our fidelity 1. The end 2. The action 3. The object For we are in our particular station to bear witness to the truth as well as others for Christ in all the ages of the world hath still had some faithful servants to witness for him though they continually met with opposition For though under the Law witnesse was given unto him at divers times and in sundry manners c. yet not onely the vain errours of the Gentiles but also the careless perversness of the Iewes led multitudes of people into a disbelief of God himself and the truth of our blessed Saviours coming into the world insomuch that the Prophet Esay saith Who hath believed our report Esay 53.1 Yea the people changed the truths of God into lies and caused the way of truth to be evill spoken of endeavouring by all means if possible to banish truth out of the earth but notwithstanding all their malicious oppositions the truths of God were not left without record for there is not any one person in the Sacred Trinity but bears witnesse to the truth for there are three that bear record in Heaven The Father the Word and the holy Ghost and these three are one St. John 5.7 The Father promising the holy Ghost preparing and the Son assuming or taking what was
so prepared for him that he himself was a witnesse of himself for so he saith I am one that bear witnesse of my self St. John 8.18 The way to the truth and the truth of the way and the life of all came to witnesse to them both yet you finde him saying If I bear witnesse of my self my witnesse is not true St. John 5.31 Places seemingly contradictory and yet easily reconciled if truly considered for in the one he spake to those that acknowledged no more in him then Humanity in the other he discovers his Deity and equality with the Father shewing his submission to him as man that though in the one they would not yet by the other they may be convinced And since Christ as man was without errour and could not be guilty of falshood then it is not true to affirme Christs witnessing to the truth is invalid as the Iewes supposed for though what he spake was truth in it self yet in their acception it was not so accounted and though that truth most times is suspected which barely testifies of it self yet it could not be so imputed unto Christ because he is light it self and light helps to discover both it self and others and therefore it must remain a truth that Christs coming into the world was to bear witnesse to the truth both In Words and Works Christ Jesus our Redeemer bare witness to the truth 1. In Words his words were such as the Iewes were convinced by them For they conclude never man spake like him St. John 7.46 his words were of such energy as that they proved all his actions authentick 2. In his works he testified of the truth in so much that his very enemies said when Christ comes will he do more miracles then those which this man hath done St. Joh. 7.31 and since the world began was it not heard that any man opened the eyes of one that was born blind Saint John 9.32 33. for if this man was not of God he could do nothing therefore when St. Iohn Baptists Disciples came with this message art thou he that should come or do we look for another he saith no more then Go tell Iohn what things you have seen and heard how that the blind see the lame walk c. Saint Luke 7.22 and presently that precursor knew by his works that it was no other then the Messias nor did he onely testifie by saying and doing but also by suffering and dying for rather then truth shall suffer he will die and not one drop of blood shall be left in his veines rather then the least part of truth shall want a testimony for he came to bear witness to the truth and by dying gave testimony to the truth And so I have done with the first namely the end and I come to the second thing viz. 2. The object the truth To this end was I born and for this cause came I into the world to bear witness to the truth Truth is threefold 1. There is the truth of Gods promises concerning the Messias 2. The truth of the Substance whereof the Types were but shadowes 3. The truth of the Doctrines delivered to the people 1. The truth of Gods promises concerning the Messias he was promised in the beginning of time to him that was to be the Father of all living for when God had made man a living Soul and man by sinne had made himself a dying body then was the promise of a quickning spirit Gen. 3.15 She that was accursed for eating the forbidden fruit shall now be blest in the fruit of her body 2. As God promised him to the father of all living so to the father of the Faithfull Gen. 15.18 and it was to procure our good For in thy seed shall all the Nations of the earth be blessed Gen. 18.18 In him we have freedome from misery and fulness of glory and by him we have interest in glory and comfort in calamity 3. God promised Christ by the Prophets and not onely that he should but how he must be borne Behold a virgin shall conceive bear a Son and call his name Emanuel Isa 7.14 How he should die After threescore and two weeks shall the Messiah be cut off but not for himself Dan. 9.26 How he should rise again for thou wilt not leave my soul in hell nor suffer thy holy one to see corruption Psal 16.10 Thus the Prophets foretold the incarnation of Christ together with the several gradations thereof but if you please we will once more consider the Messias as chalked out in the Old Testament you find him promised Gen. 22.18 then promised to be of the tribe of Iudah Gen. 49.10 his conception birth death and passion at large set down by the Psalmist in the 22. Psal his being derided at and lightly esteemed his being a stone of stumbling and a rock of offence expressed in the 118. Psa nay foretold to be of the body of Mary Isa 7. c. Hath God spoken and will he not do no he spake that he might do it yea he came to bear witness of his promises that they might have a consummation not a consumption for as God promised and the Prophets foretold so he was looked for in the beginning and in the fulness of time he came beeause so promised for the promises are the most and best part of his word we expect nothing but promises and of all the promises none but Christ for it is his mercy not our deserts that all the promises are in Christ yea and amen Thus you see the first truth demonstrated the truth of Gods promise in sending the Messias 2. The truth of the substance whereof the types and figures under the law were but shadowes how many things were there that presented Christ nay in every thing where and when was not Christ prefigured each promise and prophecy speaks nothing foretold which he did not fulfil and do that the shadowes might yield to the substance that the types might have accomplishment as well as abrogation Christ came into the world all the types end in him He came to witness to the truth 3. The truth of doctrines of faith and manners 1. For the doctrine of faith take this instance the Prophet Isa hath foretold that those that sate in darkness have seen a great light Isa 9.2 and Saint Iohn saith this is the true light that lighteth every man that cometh into the world St. John 1.9 indeed concerning the doctrines of faith there were divers in the world some were false and some likely but the most true the first two were they of the Philosophers the third of our Saviour and how false they of the Philosophers were is obvious to most for they often changed the truth of God into lies and truth was vanished from those children of men some of them fancied many gods some believed no God at all some granted an eternal being but no providence and some a providence and yet did attribute
all to fate but Christ came to maintain a Trinity of persons and that in a divine Essence and that he takes care of the whole world and doth not necessitate any mans actions by a fatal destiny And not onely were there errors in mens judgements but 2. In their manners and waies how great the errors of the Philosophers were is well known to those that are and have been conversant in their writings and not onely they but the Rabbins of old under the law taught against literal hypocrisie that no obedience is profitable if it be not in observation of the whole Law and that not then neither but when onely in the letter and to mans appearance but Christ when he came he required truth in the inward parts and what they stood for in the letter he required in the spirit expounding their doctrine more strictly saying It hath been said of old Thou shalt not kill and whosoever shall kill shall be in danger of the judgement but I say unto you whosoever is angry with his brother without a cause shall be in danger of the judgement as is set down the 5 6 7. chap. of Saint Matthew Christ came to witness to the truth and did witness to it in his Sermons Judgements and Censures Answers and Reproofes 1. In his Sermons that his adversaries could not but passe this censure of them Master we know that thou art true and teachest the way of God in truth St. Matthew 22.16 2. In his judgements and censures for how did he use in reading pleading and deciding to demonstrate his faithfulness you have the full story of the first of these in Saint Luke 7.4 and so on concerning his willingness to forgive the greatest debt an example of the second is pregnant to this purpose when he defended the pious woman against his Disciples for anointing his Head with preous ointment Saint Matthew 26.10 11 12 13. You have his faithfulness in the third when against the Scribes and Pharisees he became an advocate for himself to defend that true power which the Father had committed to him Saint Iohn 8.12 and so on 3. In his Answers and Reproofes in his answers though they were many times in silence yet he convinced them by saying nothing and in his reproofes how true for when he spake they were such as never man uttered for faithfull seasonable and meek never expressing any seeming passion but once in purging the Temple of those buyers and sellers who had made his Fathers house a place of Merchandise and instead of the house of Prayer had turned it into a Den of Theeves indeed he spared neither friend nor foe for when he reproved his Disciples Saint Luke 9.46 upon their contention for greatness he did it in meekness by the innocent similitude of a Child ver 48. When to the Pharisees he said Woe unto you Scribes and Pharisees hypocrites for ye are like unto whited sepulchers which indeed appear beautifull outwardly but are within full of dead mens bones he did it in faithfulness St. Matthew 23.27 And even of Herod he said no lesse nor shewed he any fear of his power for he said Goe ye and tell that Fox behold I cast out Devils and I doe cures to day and to morrow and the third day I shall be perfected Saint Luke 13.32 whereby you see he alwayes bare witness to the truth and wherein else should we follow his example for every one is obliged in word and work in life and in death to bear witness to the truth every man in his place and calling Indeed there is a speciall duty lies upon Magistrates and all publick Officers that they in their severall spheres move exemplarily towards the mark of truth but most of all upon the Ministers of the blessed Word and Sacraments for that which is laid upon on them by way of obligation is double because they come into the world the Church as members thereof and Officers therein and that extraordinarily as called thereunto inwardly by the Spirit of God and outwardly sent by those that have power in the Church lawfully to commission them thereunto and then they are obliged also to bear witness to the truth as common Christians in their degree that they may bear witness to the truth in excellency of goodness following the excellency of all good that good man God and man the man Christ Jesus who left us his example as a pattern to imitate who was full of Humility strong in beloeving wonderfull in patience rich in love and in all a patterne of Holiness and it is the highest reason imaginable that we should imitate him whom we pretend to worship being carefull that we bring no dishonour to his name by doing what he did not or in refusing to doe what he did and commanded but rather looking upon him as the author and finisher of our Faith we may be ingaged to run as he did with patience the race that is set before us taking all manner of encouragement from him that so if we are unable or unwilling to follow Christ in his Word commanding yet we may doe it by his Word directing And what though Christians meet with unreasonable dealings from men yet they must not turn away their ears from hearing nor their tongues from speaking nor their lives from suffering for the truth if called thereunto for since they were borne for this end to follow the great examplary who died for witnessing to the truth they must not basely decline it for he himself saith To this end was I born and for this cause came I into the world c. And so I have done with the words in their primary intention as they concerned our Saviour and come now 2. To the extension of them as they concerne us for since Christ in the whole course of his life is presented as a pattern of Holiness we that profess our selves to be Christians our eyes must so look to Jesus the author and finisher of our Faith that we should follow his steps and as he did so we should bear witness to the truth and to this end were we borne and for this cause came we into the world that we should bear witness to the truth And so I begin again with The act to bear witness For though all the Sacred Word be called a testimony because sufficient to bear witness to it self yet God will have every truth of his established by the mouths and lives of Christians also and for this cause besides others came Christ into the world yea Christ who is the Word and Truth it self took the witness of others to himself and joyned himself to their witness for the whole sacred Trinity bears record of his truth 1. The Father and that to the Saints of old he did then bear witness of him the substance whereof was audibly delivered in that voice This is my beloved Sonne in whom I am well pleased hear ye him St. Matthew 17.5 2. The Word he did
the meaning thereof yet now that he is sure it is the thing it self the mistaking or leaving out but of one circumstance may make the whole action sinful there being no excuse to be drawn for the same either from the goodness of his person now or the holiness of his former life that can make good or fill up what was wanting and defective in his actions Nor is David excusable in feigning himself mad before the people 1 Sam. 21.13 though he was a man after Gods own heart No much more is commendable the saying of old Eleazar when at the command of Antiochus all were to die that would not eat swines flesh and when he had eaten it or at least seemed to eat it for he spit it out again and repenting came of his own accord to the torment choosing to die gloriously rather than live stained with such an abomination therefore saith he excellently when perswaded by friends to bring flesh of his own and make as if he obeyed the King in eating the flesh taken from the Sacrifice It becomes not one of my years to dissemble for then any young person may think that I being fourscore years old and ten were now gone to a strange Religion and so they through my hypocrisie and desire to live a little time and a moment longer should be deceived by me and so I get a stain and make my old age abominable and though I should at present be delivered from men yet should I not escape the hand of the Almighty neither alive nor dead 2 Maccab. 6.19 20 21. When it once comes to this strait that we must either deny the truth or fall under the sword of persecution we are rather to die in or for the Faith then forsake it and as we may not for the saving of our lives doe that which is unlawfull much lesse must we free our goods from danger by similation or making a lie we must not similate good into evil nor truth into falshood by wicked words or works nor seeme to doe good when we intend nothing lesse because of the lye which will lie upon us and we shall be guilty of for so doing and withall because there is a lye in deed as well as in saying and neither is allowable in any man under what pretence soever though the doing thereof were to save his life For we must not doe evil that good may come thereof Rom. 3.8 4. Deniall of the truth and that either by subscribing against it or by doing that in our lives and actions which is directly opposite unto it for there is a double denial of truth 1. In Faith 2. In practice 1. In Faith for the love of pleasures 2. In Practice for fear of pain 1. In Faith Some have made shipwrack of faith and a good conscience 1 Tim. 1.19 and the reason is given in 2 Tim. 3.4 why they so did it was because they were lovers of pleasures more then lovers of God And as they for love of worldly pleasure cast away truth of Faith So 2. Others for fear of pain have done it in fact having a forme of godliness but denying the power thereof c. 2 Tim. 3.5 And in words profess that they know God but in workes they deny him Titus 1.16 being reprobate to every good work c. But besides this denying of truth in faith and practice there is also a deniall of the truth in judgement and this admits of divers degrees 1. Apostasie when men fall from truth into sinfull errours 2 When they revile the truth by evil speeches Thus wicked men detect themselves to be enemies to that truth which with their tongues and hands they violently oppose 3. The sin also against the holy Ghost comes in under the notion of a sinfull Apostate and reviling judgement and that appears 1. In matter of Faith 2. In matter of Fact 1. In matter of Faith when men fall off from the truth of Faith first forsaking of it then denying and at last blaspheming the truths of God and continuing in that blasphemy this is to sinne against the holy Ghost in matter of Faith 2. In matter of Fact and that is when men doe those things which are utterly contrary to the revealed will of Almighty God and obstinately persist in the same this is to sinne in matter of Fact against the holy Ghost for every action that dishonours God and heartens others to doe the like is to deny the truths of God therefore it concernes every man to look to himself and make a curious examination by what hath been said in reference to his words and works that so he may not be found guilty of those errours and crimes which the workes and words of our Saviour eminently convince of for we are obliged though with the losse of our lives to bear witness to the truth for to this end were we born regenerate made Christians came into the world the Christian Chruch that we both in our words in our workes in our lives by our deaths if called thereunto should bear witness to the truth And so I have done with the act Bear witness To this end was I borne and for this cause came I into the world that I should bear witness to the truth Testis fidelis OR The faithful Witness SERMON VIII St. IOHN 18.37 To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth THe lives of most men are mispent it being onely they who have a certain end of their actions that shall attain to the right end for which those actions are designed namely the glory of God and their own salvation some there are that shoot at they know not what mark they direct themselves to an universal scope not minding or regarding the particular tendency of their doings hence it is that they arise not to perfection they continue in that evil which ends in discomfort some level at the right end but level amiss wanting prudence and discretion rightly to manage their actions so as may best direct to the true end of their creation It is only true Christian wisdome that shewes the right end and certainly finds out the way thereunto and a wise Christian amidst the many changes of this life continually presses to one end with reverence and respect still setting his resolution in all his wayes if possible to get near to the great centre who when he was summoned unto death and betrayed thereunto by his seeming friend yet stedfastly asserted the end of his life saying To this end was I borne and for this cause came I into the world that I should bear witness to the truth In which words I have already observed these particulars 1. An Action 2. An End 3. The Object 1. The Action he was born he came into the world 2. The End and that Pointed at Pointed out 1. Pointed at to this end and for this cause 2. Pointed out to
bear witnesse 3. The Object the truth To this end was I borne and for this cause came I into the world c. I have traversed over all the parts of my Text in the primary intention thereof as it concerned our Saviour and have entred upon the two last parts as they concern us in the extension thereof and have insisted upon the former of the latter parts namely To bear witness I shall now come to the third and last thing The Object The truth To this end was I borne and for this cause came I into the world that I should bear witness to the truth Truth is the first thing in intention though last in enjoyment as being the end of all and he that would be happy in the end must lay hold of truth in the beginning it was a question too good for a Pilate to ask What is truth St. John 18.38 because his jesting speech shewed he never intended a sober inquiry after it and besides the Schooles have wearied themselves in their Questions raised about the power and Infiniteness of God as distinguished into parts how all could be in one and yet that one in all so as that it is distinguished into past present and future and so he hath a time of giving and receiving Thus the body of the Sunne containes all light essentially in it self and when communicated to the Moon and Stars it is still the same though multiplyed So is truth according to the divers acceptations of it for as it is considered in it self so it is one intire being but as embraced by severall apprehensions it is divided though in it self still the same and this truth is that light which is really one in all yet so as this one light gives information to severall capacities For 1. There is essentially a cause of light in the understanding and this the Schooles call the first light and this you may understand to be as the light in the Sunne when intire in it self and uncommunicated to the lesser and inferiour Globes 2. There is a formal light and that consists in the exercising the dictates and right informations of the understanding and therefore Saint Austin rightly defines truth when exercised to be the creature of an enlightned understanding and this created truth is called a life exemplary from the increated truths of God and this is as the light of the sunne-beames to the moon and stars c. or the diffusions of truth from the understanding received into all the parts and faculties of the Soul together with the affections which are as the lesser stars but besides this there is also a secondary light conformable to the thing exprest and this whether it be in the minde or in words conceived or uttered it must first suppose a forme of knowledge received by the apprehension of a man according to the will of God and these two do but differ as the understanding to the thing conceived which in it self is so necessary that without it no Salvation can be received But then this truth as it may diversly be distinguished is not to be the object of our Faith so as that without the knowledge thereof we cannot be happy for there are truths naturall and truths theologicall but those truths which we are called out principally to witness unto in speaking and doing by words and workes are theologicall and that is those truths that are declared in the principles of divine Scriptures and they are the Scriptures of truth the law of truth the word of truth that necessarily call for our testimony together with all those doctrines of Faith and manners therein exprest as they are reduced from errors for every divine truth laid down in Scripture or drawn from Scripture is that the subject we are to bear witnesse unto and this is the truth that containes in it the doctrine of Faith and manners the one in words the other in workes so as that we in testimony of words and workes should bear witnesse to the truth 1. We must bear witnesse to the doctrines of Faith by the testimony of our words as with the heart man beleeves to righteousnesse so with the tongue confession is made unto Salvation Rom. 10.10 What we beleeve in our hearts we must confesse with our lips and in Saint Iohn 1.20 St. Iohn Baptist confessing himself not to be Christ it is clear he denyed not the truth but onely that he was not the Christ but he that confesses not the truth openly denies Christ in that place where God hath set him whether he be considered as a private man or a Minister as a Minister he denies Christ in words who is guilty of abusing the Scriptures by false glosses for the countenancing of rebellion or error either against God or man He denies Christ as a private man that omits to do what God wills as well as by doing of that which he nills you finde this in the song of Deborah though they denyed not to go out to battail yet because they stood still and appeared not for Israel it is said by the Angel of the Lord Curse ye Meroz curse them bitterly because they came not to the help of the Lord to the help of the Lord against the mighty Jud. 5.23 and wherever there is truth of faith in the heart there wil be confession of God in the mouth for confession is an act of faith I believed therefore have I spoken c. he forsakes the truth that doth not profess it in words and works therefore let not any man think that onely silence where the truths of God are to be manifested will argue his consent for they that will bear witness must confess the truth indeed there is a confession which is onely by constraint even the Hereticks and hypocrites do so they will confess truth but they do it with equivocation for if it be from their minds it is extorted or if otherwaies they do it it is from conviction of conscience so we find the Egyptian sorcerers confessed it was the finger of God when they saw no likelyhood of longer deceiving the people for we find by experience that those that will not voluntarily and freely shall be driven by constraint to confess the truth thus Balaam shall bless those people for nothing he was formerly hired to curse But though some speake well of goodness against their wills and by constraint yet a voluntary acknowledging of the truth best becomes a Christian therefore saith Saint Peter sanctifie the Lord in your hearts and be ready alwayes to give an answer to any man that asketh you a reason of the hope that is in you with meekness and fear 1 Saint Peter 3.15 But further it is not enough to witness a good confession though before a Pilate when brought thereunto as a Malefactor but also as a free Christian thou art bound to profess the truth openly not onely against persecutors and Schismaticks but also against Hereticks and all others whatever
Christians by cruel usage and at last destroy them yea such hath been the lot of Gods Saints in all ages thus to be persecuted and destroyed for the Prophet Elijahs must be in danger the Ieremies in prison the Disciples lose their goods and the holy Confessors pay their tribute of allegiance to Almighty God with pain and the Martyrs with their lives and though these afflictions may seem terrible to Christians to suffer for the Truth yet the highest of them is no more than lawful and necessary if called thereunto for the pious hearts of true Christians have alwayes thus testified to the Truth witness Saint Paul What mean you to weep and break my heart for I am ready not to be bound only but to die at Ierusalem for the Name of the Lord Iesus Acts 21.13 and Acts 20.24 He saith elsewhere Neither do I account my life dear unto my self so that I might finish my course with joy It is remarkable to consider the way which Almighty God took to support his Disciples and Servants in despight of the wisdom and malice of the Iews for the planting of his Church in Christianity that it will appear almost incredible to hear what were the afflictions of the Church how intolerable her sufferings that had they not had one to support them who was Almighty and All-sufficient it had been impossible they should have continued stedfast but they had not only the inward support of the Spirit to strengthen but the outward example of our Saviours Passion to incourage them unto a conformity to him both in doing and suffering and so nearly did the Saints copy out one anothers lives that their spirits were seemingly converted into one anothers bodies and one would have thought that the dying bloud of the one was infused into anothers veins for no sooner was one cut off by the hands of cruelty but God presently inspired another with faith and patience to witness to his Truth and the torturing of the body made but the mouth speak the louder in witnessing unto the Truth So that by what you have already heard you may see Christian Profession is no secure kind of living for he that believes in Christ must be no niggard of his life for the Truth when God cals to bring him home by death Indeed it is yet our happiness that in these cloudy dayes we are not brought to the fire and faggot for the tryal of our faith God only knows when and upon whom that heavy lot must fall and in what manner it will come this we are not able to demonstrate but by the luke-warmness of most mens zeal in the truth of Religion it is to be feared that when those dayes do come that many will turn from Christ rather than burn for the Truth because it appears that many untrained souls are so wedded to their lusts that they had rather lose their interest in Gods love then forgoe one darling sin many do so love the works of vanity that they have made shipwrack of faith and turned their eares unto fables and when you shall read or hear of these then may you imagine those locusts are come upon the earth spoken of by St. Iohn in the 9th of the Revelation 8 9. verses which had power to torture men and like Scorpions with their power able to sting them to death then beware lest you be led into the errors of the wicked 2 St. Pet. 3.17 but be you stablished in the known acknowledged and established Church of England which I dare be bold to say for doctrine and discipline is more purely true and truly pure from errors than any Christian Church or Congregation whatsoever and shall be ready to prove them so when occasion shall call me thereunto for the Truth of God will remain pure notwithstanding the malice of gain-sayers and therefore we should defend it with all our might for the Truth will spread it self though there be no other place but Pulpits to declare it in nor no other witnessing but by preaching nor no witnesses but Prophets but yet many in their lowest condition have yet highly exalted God by a faithful testimony to his Truth and though this life be encombred by sickness and infirmities yet this readiness to suffer shall be able to silence any gain-sayer when thou art not able to witness much because of thy weakness yet do as much as thou canst do your best and God will accept it though mean if from a willing mind for it will be nothing to suffer by martyrdome when we consider it is for so great a prize as is the Truth of God and will be to our souls if we continue stedfast therein for still in every age God will keep some defenders of the Truth and why may not we be the persons therefore should God call us to it and we refuse to suffer for the Truth it would be but a just judgement for God to take his Gospel from us and give it to a more faithful people for so the Apostles were commanded to serve the Iews Acts 13.46 the Truth of God in the House of God had dwelt among us for many years together in much serenity till of late years it hath been tossed upon the troubled waters therefore let us in our words and works witness to it lest he take it from us also and give it to others that will give it better entertainment than we have done Therefore let all of us make it our prayer unto Almighty God Oh Lord rather let our hearts witness to the Truth that thy Truth may witness unto us then by our not witnessing for thee we come to be destroyed by thee let thy Truth dwell with us here that we may dwell with thee hereafter Brethren let not your faith be shaken or moved by tribulations or any kind of sufferings whatsoever knowing this that after you have fought a good fight and kept the faith there shall be laid up for you and all other his faithful Servants a Crown of righteousness which the righteous Iudge shall give you at that day 2 Tim. 3.7 8. and to this end were we born and for this cause we all came to the Christian world the Church of God that we in our estates and callings lives and deaths should bear witness to the truth Testis fidelis OR The faithful Witness SERMON IX St. IOHN 18.37 To this end was I born and for this cause came I into the world that I should bear witness unto the truth THe pattern of all Presidents and the life of all that is good in man is the God in man the man in God the man Christ Jesus who in his birth was a pattern of humility in his life of innocence in his death of patience in all a pattern of holiness as it is the marrow of Religion to worship God in spirit and Truth and to serve him with truth in the inward man so the iniquity of a Christian consists in not doing what he did
or not doing what he commands for as he did endure the contradiction of sinners in witnessing to the Truth so should Christians and though they meet with unreasonable dealings from men yet they should undergo all with patience for since Christ was a pattern of goodness we must so look to Iesus in our lives that we should bear witness to the Truth for to this end were we as well as he born and for this cause came we into the world c. In which words I have already observed these three things 1. An Action 2. An End 3. An Object 1. The Action He was born he came into the world 2. The End Pointed at and Pointed out Pointed at for this cause and to this end Pointed out to bear witness 3. The Object The Truth I have discoursed over all the parts of the Text as they concerned our Saviour and came to the two last parts as they generally concern us and dispatcht the act the end of Christs coming into the world shal now go on with the last part of the Text The object the truth And shall shew 1. What it is so as that it is distinguished into past present and future truth is as the sun which hath an intrinsecal light in it self and as in the sun so there is an essence of light in the understanding and this is as the light of the sun uncommunicated But 2. There is an extrinsecal light communicated to other things which in their beings are no other then uncreated truths of things and these are divided from the created truths of God and are as the light of the sun to the moon and stars and then there is a proposition following the thing exprest which is no other in being but the thing it self and is demonstrated in the truth by a double application to the thing exprest and which is conceived in the mind by word and in the understanding by knowledge and this is as the light of the sun communicating it self to this region of the lower aire and this hath multiplicity of acts derived from the matter conceived and accordingly we must distinguish truth into these four parts there is a divine historical moral and civil truth though especially the divine truth is that which is to be witnessed unto though the other in a subordinate manner are to have their attestation also yet divine truths most of all whether we consider them as Principal or Less principal 1. Principal and they are the Scriptures of truth the law of truth and the word of truth 2. The less principal are the necessary conclusions which upon inferences are deduced from those grounds therefore every parcel of truth whether it be Scripture or deduced from Scripture is to be the subâ—ect matter of a Christians testimony and these are they which we are to witness unto and comprehend the truth of faith and manners which is to be witnessed unto both in words and works I have spoken of the doctrine of faith formerly and shewed that we are to witness to it by doing and suffering and if God call us thereunto by dying also I shall now come to the Second branch which contains these divine moral truths that are for the regulation of our lives laid down in the Scriptures of the old and new Testament there Gods law is the truth and the truth of the Gospel is that law whose precepts and promises we are to imitate It was a custome among the heathens to derive their lawes from their Gods giving them names accordingly but we that are Christians have our law from the true God who is the author of truth The law was given by Moses but Grace and truth came by Iesus Christ Saint Iohn 1.17 where you see the truth of salvation is ascribed to the Gospel and that which we are to consider the end of Christs coming into the world for is that it was not to give new lawes but to fulfil the old law for we find not the forme of the new Testament to carry in it the authority of a law but onely the precepts thereof to be brought in occasionally by our Saviour in a way of interpretation exhortation and also by application but not in a way of constitution therefore saith our Saviour think not that I came to destroy the law and the Prophets c. Saint Matt. 5.17.18 It is not that I come to take away the law and the Prophets but rather to fulfil them this is that law which is the rule of mens actions written First by Moses and Then by the Prophets It is to be understood of all the law as it was given unto the Jews and others whether they were men just or unjust but especially unto the Jewes in a more ample translation then to other people the law of works it is true was abolished by our Saviours comming but the law of doctrines and rules of holy living given by Almighty God in the Mount though these were in some sense perfected by bringing in the substance for the shadowes flie away when the substance appears yet I say this law is not disanulled but perfected in such a manner that it is now become the perfect rule of Christian piety whatever the Antinomians say in opposition thereunto as that it was nayled to the Cross of Christ and so abolished by his death but it is evident to the contrary that still the whole commanding power remains because the whole world shall be judged by the law and word of truth for every man shall be judged according to his works Rev. 2.23 and we are to bear witness to this truth by the testimony of our hands and tongues our words and works of our tongues and that two wayes Both by speaking the truth to the religious and also by defending of it against the erroneous 1. By speaking of the truth to the religious though they know it already yet that they may be established in the truth and therefore holy David makes it his prayer to get direction from God how to be enabled to walk in the truth of God under divers denominations Psalm 119. sometimes he prayes to be directed in the law of God verse 18. sometimes in the statues of God ver 26. sometimes in the Iudgements of God v. 7. sometimes in the truth of God ver 43 sometimes in the word of God ver 17. and sometimes in the Ordinances of God v. 91. thereby giving us to understand that in the most confirmed Saints there is still so much of corruption that if left to themselves they will be in danger of relapsing and therefore saith St. Paul to his Ephesians who were great Christians Let no man deceive you with vain words c. Ephes 5.6 intimating that there was a possibility for them to be led away with the error of the wicked for what Saint Peter long since foretold is in our dayes found too true as there were false teachers among them so there should be amongst us
is but a lame consent yeilded by constraint for he that by a Tyrant is compelled with force of punishment to deny the Truth doth in a sort deny and not deny he denies it outwardly with his lips but his heart greives inwardly for the same because his conscience bears witness to the Truth but he that with a wicked life is given wholly to sin that he hath all his delights in it that man hath made himself perfect in evil 4. From the more full signification we do signifie more of wickedness to be in us by our works than by our words he sits at a farre greater denial of truth that denies it by a wicked life than he that denies it onely with his lips for fear of death though both these are great aggravations since in our lives words and works we are to bear witness to the Truth for to this end were we born and for this cause came we into the world c. Application Our Saviour bids Let your light so shine before men c. Saint Matthew 5.6 then we may hence learn that those that should light others to Heaven by their Doctrine must not darken their way by the evil example of an unholy life and not only must Ministers but people also let the light of holiness appear visible in their lives When God places a man a private Christian in the lower Orbe he puts him there to shine like a starre bright and clear in his own sphere Christians should shine and bear witness in their lives and be cautious how they walk because every sin puts a dimness upon the soul and darkness internal can expect no other but to go to darkness eternal and therefore St. Peter saith that our good works should make those that look on us as evil doers glorifie God in the day of visitation 1 Saint Peter 2.12 There be some that must believe in Christ throughout the world and witness his Truth to unbelievers by a holy life and why may it not belong to us but if on the contrary we be found to live as they live how shall they be brought to believe as we believe It was the saying of a Heathen If I did see the Christians lives better I should think their faith better than mine Religion and the Doctrines of Faith are often disgrac'd by wicked Professors 1 Tim. 1.6 7. the rebellion of a Christian that is a Servant though to an Heathen Master brings a scandal both upon God and on holy Religion Sure I am God and Religion is very much disgrac'd and the Gospel dishonoured and the Church of Christ abused by the wicked lives of those that are called the Sons of the Church Oh therefore that by holy lives judicious reading faithful hearing and constant studying and meditating in the wayes of God and the Truths of God we would make our selves able and ready to give an account of the hope that is in us that so both in our knowledge and practice we bearing witness to the Truth here on earth we may have the truth in our consciences to bear witness to our selves that we are the Sons of God that so he that ascended into Heaven to take possession of his own Glory may in time bring us thither who himself affirmed and after whose example we should walk that as he was born and came into the world to bear witness to the truth so we should also account of our selves that we were born and that we came into the world that we might bear witness to the truth that we came into the world this Christian world to witness to the truth as common Christians that we came into the world the Church of God as members thereof to justifie that faith by a holy life unto which our parents had baptized us still indeavouring to carry the same mind in us that was in Christ Jesus that as he did so we came into the world to bear witness to the truth for he justified himself before the judgement-seat of Pilate saying in the words of my Text To this end was I born and for this cause came I into the world that I should bear witness to the truth The end of the Sermons Dr. Hewit's publique Prayer after Sermon O HOLY HOLY HOLY Lord God of heaven and earth heaven and earth are full of the majesty of thy glory Glory be to thee O Lord glory be to thee glory be to thee glory be to thee for all those infinite favours which thou of thine infinite goodnesse hast voucsafed to us who are lesse then the least of all thy mercies for the fountain of all mercies Jesus Christ in whom thou hast loved us with an everlasting love before ever we or the world were made that thou hast created us after thine own Image and redeemed us by the bloud of Jesus Christ when we were utterly lost that thou hast called us with an holy calling and in some measure sanctified us by the graces of thy holy Spirit that thou hast spared us thus long and given us so long and so large a time of repentance when as thou mightest have cut us off in the midst of our transgressions whilst we were rebelling against thee Blessed be thy name O Lord for all thy mercies vouchsafed unto us thy mercies to allure us thy promises to wooe us thy patience and long-suffering towards us to lead us to repentance thy corrections to reclaime us thy judgements to affright and better us blessed by thy name for all opportunities of wel-doing for all hinderances of evill-doing for all the good purposes and resolutions thou hast put into our hands to draw our souls from the dregs of sin and ignorance into the glory of thy Saints for any assistance that thou hast given to any of us in any holy performance for the Communion of thy Saints the aide of their counsels the benefit of their Prayers the comfort of their conversations the protection of thy Holy Angels for all corporall spirituall temporall and eternall mercies mercies concerning this life and mercies concerning the life to come Blessed be thy name for thy mercies to us all the dayes of our lives thy mercies unto us this present day for the light thereof the greater light the light of thy truth to shine into our soules to guide our feet into the way of all truth For that portion of Scripture wherein thou hast been pleased to reveal thy self unto us at this time Lord though it be sowne in much weaknesse do thou raise it up in great power let it not be as water spilt upon the ground but let it be as seed sown in good ground that it may take deep root downward in our hearts by faith and bring forth much fruit upwards in our lives and conversations to the glory of thy holy name to the edification of thy Church and people and to the salvation of our souls in the day of Jesus Christ to whom with thy self and holy Spirit we desire to
and keep us from presumptuous sins O let not them get the dominion over us but keep us innocent from the great offence O Lord our strength and our Redeemer And sanctifie unto us all thy methods and proceedings with us fitting us for all further tribulations and trials whatsoever thou in thy divine pleasure shalt be pleased to impose upon us give us patience and constancy and resolution and fortitude to undergoe it that though we walke through the valley of the shadow of death we may fear no ill knowing that thou O Lord art mercifully with us and that with thy rod as well as with thy staffe thou wilt support comfort us and that nothing shall be able to separate us from thy love which is in Jesus Christ our Lord. For whose sake we beseech thee be thou mercifull as to us so to all mankinde we are all O Lord the work of thy hands gratious God if it be thy will make us all the sheep of thy pasture thou hast made us all of one common mould Lord if it be to thy glory make us all partakers of one common Salvation but inspire continually thine universall Church with the Spirit of truth unity and concord and grant that all they that do confesse thy holy name may agree in the truth of thy holy word and live in unity and godly love Thou hast promised O Lord that the gates of hell shall not prevail against thy Church perform we beseech thee thy most gratious promises both to thy whole Church and to that part of it which thou hast planted and now afflicted in these sinfull Lands and Nations wherein we live Arise O Lord and have mercy upon our Sion it is time that thou have mercy upon her yea the time is come for thy servants think upon her stones and it pities them to see her in the dust Lord maintain thine own cause rescue the light of thy truth from all those clouds of errours and heresies which do so much obscure it and let the light thereof in a free profession break forth and shine again among us and that continually even as long as the Sun and Moon endureth To this end blesse us all and above us all blesse all those to whom thou hast given a right for to govern thy people Lord enable them with thy power as well as thou hast invested them with authority to govern the people committed to their charge in peace wealth and godlinesse And thou in whose hands are the hearts of all men and turnest them which way soever thou wilt turne the hearts of the disobedient that the streams of their obedience may run within its proper channell and all flow to the ocean of thy glory And blesse thy Church with Pastors after thine own heart that they may feed thy people with knowledge and understanding that they may teach thy way unto the wicked and convert sinners unto thee and in all things and above all things they may seek thy honor and glory And for the continuance of thy Gospel among us restore in thy good time to their severall places and callings and give grace O heavenly Father to all the reverend Fathers of the Church and other Orthodox Clergy that they may both by their life and Doctrine set forth thy true and lively word and rightly and duely administer thy holy Sacraments let thy blessing be upon the labours of all those whom thou hast commissioned to preach thy word as this day to thy people be with me the meanest and unworthiest of all thy servants O that thou wouldst work wonderfully in me for me and by me make me a happy instrument of much glory to thy name and of much good to thy Church and people And to all thy people every where give hearing ears understanding hearts conscientious souls and obedient lives especially to this Congregation here present that with meek hearts and due reverence they may hear and receive thy holy word truly serving thee in righteousnesse and true holinesse all the dayes of their lives And we beseech thee of thy goodnesse O Lord to comfort and succour all those that in this transitory life be in trouble sorrow need sicknesse or any other adversity these especially that are commended to our devotion we humbly recommend to thy Fatherly goodnesse those whom thou hast visited with thine hand upon the bed of sicknesse O Lord look down from heaven behold visit and relieve those thy sick servants look upon them with the eyes of thy mercy give them comfort and sure confidence in thee defend them from the danger of the enemy and keep them in perpetuall peace and safety through Jesus Christ our Lord. Hear us Almighty and most mercifull God and Saviour extend thy accustomed goodnesse to those thy servants who are grieved with sicknesses visit them O Lord as thou didst visit Peters wives mother and the Captains servant so visit and restore unto those sick persons their former healths if it be thy will or else give them grace so to take thy visitation here upon earth that after this painfull life ended they may dwell with thee in life everlasting And for those thy hand-maids that draw near to the time of their travel thou who art the presant help in the needful time of trouble stand by them and save them preserve them in the danger of Childe-bearing make them joyfull Mothers of gratious Children bring them to thy holy Baptism bring them up in thy holy and true Religion till thou finally bring them to thine everlasting kingdom And accept of the thankfull hearts of those thy servants whom thou hast delivered from the great pain and perill of childe-birth grant we beseech thee most mercifull Father that they through thy help may both faithfully live and walke in their vocations according to thy will in this life present and also may be partakers of everlasting glory in the life to come through Jesus Christ our Lord. And whoever else desire our prayers thou knowest all their names and all their several necessities whether at Sea or at Land in this Land or in others Lord we humbly recommend them all unto thee beseeching thee to visit them with thy salvation and according to the desire of their souls as it shall be for thy glory and their eternal good Lord grant them their hearts desire and all for Jesus Christ the righteous sake in whose blessed name and words we further call on thee as he himself hath taught and commanded and encouraged us in his holy Gospell saying Our Father c. SERM. I. PSAL. 130. v. 3. If thou Lord wilt be extreme to mark what is done amiss O Lord who may abide it I Will sing of Mercy and of Judgement saith the Kingly Prophet the two everlasting Armes O Lord by which thou upholdest and suppottest the beings of mortal Creatures the two everlasting wings by which the eternal majesty of Heaven covers immortal Spirits with unspeakable goodness which like the two
bear witness to himself when he said I am from him and he hath sent me Saint John 7.29 And 3. The holy Ghost in Scripture testifies of him yea all the Scriptures St. Iohn 5.8 And all the testimonies therein that speak of him whether it be by way of promise or prophesie you shall finde them all meeting as so many lines in this one centre Saint Luke 1.31 Yea the Scriptures of the New Testament especially clearly set down all the parts of his incarnation both as to the divine and humane nature 1. His Nativity Saint Matthew 1.18 2. His Majesty 1 Saint Iohn 1 2 3 4. 3. His Life in the story of all the Gospels 4. His Death St. Mat. 27.35 Saint Marke 15.24 Saint Luke 23.35 Saint Iohn 19.18 5. His Resurrection Saint Luke 24.1 c. 6. His Ascension into Heaven Acts 1.10 Nay Saint Iohn Baptist was sent before him as a witness to prepare his way and to bear witness of that light that lighteth every man that cometh into the world and that all men through him might beleeve Saint John 1.6 7. For truth musâ— have its testimony from Heaven and by the Scriptures besides the witness of men and that for these reasons 1. Because that man is such a flatterer of his own reason and knowledge that he is apt to have a better conceit of himself then Divine rules and principles he thinks to guide himself well enough without the assistance of Almighty God and therefore it is that many are so studious to finde out some unheard of thing and endeavour to make themselves the authors and inventers of something that may make them seeme wiser then their brethren and at last to lay aside the rules of God as if they knew what was fitter and better for them then he and much if not all of this is to be found in those innovations and reformations which have been made upon the worship and service of God men have itching eares devising new opinions and professing extraordinary lights and revelations such strange stuffe as our Fathers never knew nor we ever heard of before and being Authors thereof themselves they highly extol their own conceptions looking upon well-ordered and religious discipline as no better than popish zeal and superstitious worship proceeding even to the questioning of the Truths of God and the Principles of Christian Religion whether plainly or covertly laid down in his holy Word 2. Nothing is more loud than errors and the more false the matter the more loud the clamour getting more voices for its entertainment than truth can find for every illiterate tongue is ready to cry out Great is Diana and with the noise of their new erected goodness quite stop their ears against all religious serving of the true God yea we find this project to have been practised of old where we read of their inhumane zeal in burning their children and making them passe through the fire to Moloch that the people might not be incensed against them for their cruelty nor themselves moved to pitty they had the noise of Instruments to drown the cryes of their children that their voice might not be heard And in allusion to this I may say that the loud cry of error and heresie may be so great in a Nation that the voice of one man or more that is faithful and would plead in defence of truth cannot possibly be heard but may be over-born by a multitude because each man will have his vote and as much if not more talk than he yet know this that one Micaiah speaking from the Oracle of God is better than many Balaams offering sacrifices and cursed devotions from inchanted Altars whose great conspiracy is only to work the ruine of Gods people yea such is the wickedness of ungodly men that if a Micaiah speak the truth he must presently suffer and be buffeted on the cheek with a contumelious reproof saying as that wicked one did Which way went the Spirit of God from me to speak unto thee 2 Chron. 18.23 the truth is none are more ready to boast of the Spirit of God than they that have it not 3. The wickedness of mens lives is such that Gods glory loses much honour by them and therefore he is pleased to vindicate himself by bearing witness to the truth by his own Word Many saith St. Peter shall follow their pernicious wayes by reason of whom the way of truth shall be evil spoken of 2. St. Peter 2.2 not so much neither by the blasphemy of tongues and Jewish calumnies as by those that have the confidence to call themselves Christians the wickedness of whose actions causeth Gods glorious Name to be dishonoured and those sacred Truths that ought to be prized and valued above gold and silver or any earthly treasure so much as in them lies is disgraced by their unholy conversations who prefer lying vanities before them the consideration whereof should make those that are Christians indeed to defend truth against the loud noise of errors and preserve it against the malice of those that study nothing so much as to contradict it for this end are we made Christians for this cause do we receive a second birth for this end are we made members of the holy Catholick Church namely that we should defend the Truths of God with our lives and estates though it must be granted that truth lyes not within the power of men or the malice of Devils that they should harm it Truth is not lesse glorious in it self for being contradicted but only in the worlds estimation Truth is of the nature of God whose Glory is not capable of augmentation or diminution though God is said to be glorified by his creatures serving of him now you must not suppose it to arise from any addition we can make to his Glory but only a satisfaction he is pleased to take in beholding our obedience to his Will for though we be never so wicked yet we must continually conclude thou art holy O thou holy One of Israel that art the same for ever and changest not and as is God himself the same is his Truth whose Excellency lies in this that it is unchangeable in its being it is that Verity unto which nothing can be added or substracted for if the one were found the other would necessarily follow as we find it by daily experience that those things that may be extended may also be contracted and where there is room for addition there will be also place found for substraction but God and his Truth can have nothing added or taken from them the highest part of our greatness being unable to reach the lowest part of his Glory and when we have said all that can be expressed we can say nothing more than this that he is infinite for when we magnifie God we only express him great but do not thereby make him great when we blaspheme him we indeavour our utmost to lessen his Glory but no harm
breeds in them enmity both against the truth and the revealers thereof 3. Discredit rebuke the persons that commit such deeds as are offensive to Almighty God and presently they conclude their reputation is vanished for they think truth no sooner beholds then accuses their actions and which they account worst of all it condemnes them and their courses for truth hath the nature of light it will discover all the darknesse of our works and therefore doe men hate the light of truth because their deeds are evil for truth in the whole tenor of it cannot be otherwise then a revealer of evil for though no man can hate the truth as pleading for it self in the generall yet men doe envy it when particularly it shines upon them and lets them see themselves and because men would have a full swindge in their courses therefore doe they take offence at the truths of God when manifest to their faces but however it should not discourage any whether Minister or other from the discharge of their duty if we doe it in the discharge of a good conscience because the world frownes upon us for so doing knowing this for a truth that while we bear the ill will of men in witnessing for the truth yet we gain the good will of God What though flesh and blood shall say favour thy self and comply with wicked men for thy safety and bid thee change thy voice as often as the men of the world their principles and advise thee that this or that thing is true because the great ones will have it so doe not thou incline to any such perswasions for Solomon saith Better is a dinner of herbs where love is then a stalled Ox and hatred therewith Prov. 15.17 Which shewes that the enjoyment of Gods love in the depth of misery is more to be priced then the greatest plenty and the anger of God therewith But flesh and blood will perswade to the contrary as if truth had place but not at all times but our Saviour shewes it is farre otherwise for now being before Pilate he carries the same face he had when he was in the Temple Innocency is as meekly bold and faithfully confident when pleading at the barre as preaching in the Pulpit nor is it lesse ashamed of truth because pleading before men whose intentions are to condemne not to applaud it for the same our nakednesse and inability to secure us from their malice and cruelty should not at all frighten us from our duty in witnessing to the truth but rather incourage our whole man to be employed in so acceptable a service for we should bear witnesse to the truth in our understanding opinion practice and in our good workes for the testimony of the tongue without the hand is not sufficient profession of good workes is the whole work of a Christian and walking contrary to the truth is a deniall or casting a soul aspersion on the truth we should bear witnesse to the truth both in words and workes and it is certainly a great offence to be guilty of either but most offence when found tardy in both yet of the two it is the farre greater sinne to deny God in workes then in words and that will appear if you consider these following reasons 1. From the Object the greater it is that we sinne against the greater is the sinne we commit now to deny the truth is to sinne against God himselfe because he is the Author of truth therefore to work wickednesse against God must needs be most criminall the sinnes against the first Table being those which especially concern him for which cause Divines conclude him the greater sinner that is found guilty of the first then he that offends against the second Table onely because that by the one he is but guilty of impiety against men but in the other of wickednesse against God the one being of defect the other of excesse so that the Object which is offended in the first Table being the greater must needs make the sinne to be the more grievous 2. From the greater evidence he that denies the truth with his lips as Saint Peter did he evidently injures God and Christ but he that by a wicked life denies the truth and the God of truth not onely injures their natures himself but incourageth others also to doe the same by giving them an example of wickedness the difference as to men is onely this the one seemes openly to deny him in words the other with his works the one speaks and the other doth evil against him 3. The sinne is greater in regard of punishment inflicted for a farre greater punishment is imposed upon the swearer and blasphemer under the Law then upon him that offended man onely the denyall of God in the old Law was to suffer no other punishment then stoning to death and the civill Law amongst us doth command that offenders in this kinde should have their tongues cut out or bored thorow which it seemes was thought too gentle a punishment among the people of the Iewes And if evil tongues deserve this heavy doom what think you is the just desert of wicked hands and evil works so that still it remaines a truth that he that denies God and his truth by a wicked life is a farre greater sinner then he that doth it onely with his lips which will more fully appear if you consider but these four grounds of sinne in their severall causes and degrees 1. Consider the moving cause 2. The voluntarinesse 3. The perfection 4. The full signification of sin 1. From the moving cause of sinne the more forcible it is the more grievous it will be to us after the commission thereof for the seeming pleasures which move men to wicked lives end in no other then reall disquiet and let the moving cause of open denying the truth be what it will yet this is certain the lesse forcible it is from any extrinsecal cause the more guilt we contract by doing of it as for example the fear of death may sometimes make a man to deny the truth with his lips which in many respects will receive a more favourable construction then if with violence we should turn from professors in shew to reall persecutors of the truth 2. From the voluntariness thereof where there is no consent of the Will the sin is little but where there is full consent of the will there is very much of sin and sin is therefore sin because voluntary therefore he who denies the Truth only with his lips for fear of death doth sin lesse than he who with a wicked life sins with a full liberty of the will by a free consent and unconstrained thereunto by either tyranny or self-interest 3. From the perfection of all the parts of a man united in full strength to resist and persecute the Truth which very much differs from compulsion because in the one there is a full consent of perfect parts and in the other there