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
that shall deceive many c. 2 St. Peter 2.12 though indeed he tells us that they were the unlearned and the unstable that wrested the Scriptures to their own destruction ch 16. yet he admonisheth the faithful that they should not be led away by the errors of the wicked 2 St. Peter 3.17 18. and St. Paul saith if he or an Angel from heaven should come and offer any other doctrine let him be accursed Gal. 1.8 which implyes that there would some come which would offer another doctrine and that to the eminent Christians of Galatia and if it were possible the very elect should be deceived so saith our Saviour Saint Matth. 24.24 therefore I say in a matter of so high concernment as divine truth is we cannot do better then to confirme and bear witness to the truth as by speaking of it to the religious so Secondly by speaking of it against the erroneous passing the sentence of condemnation upon them that contradict the Scriptures that by it we may confirme the truth to the faithful by confutation of the opposite errors with the holy Scripture which is the word of truth and as it is the will of God so the rule of righteousness and they that will rove from this rule of truth are erroneous whether it be in understanding or conversation for those teachers that are already gone astray and by breaking Gods commands teach others so to do are chiefly erroneous however they may think to pacifie the world onely with a bare pretence to the truth and call the wisdome that is above their father thereby intending to deceive the simple with a shew of relation unto Almighty God while indeed they are the servants of the Devil for they know that if error should come in its proper shape it would be loathsome to every eye but now that it comes in the name and semblance of truth they think none will refuse it for many saith our Saviour shall come in my name saying I am Christ and shall deceive many Saint Mat. 24.5 so that you see truth is wounded by her own bow and as Iacob got the blessing in the hairy garment of Esau his elder brother thereby deceiving his Father so the wicked and erroneous men that are in the world seek to deceive the Church and servants of God in the apparel of our elder brother Christ Iesus so the Devil that father of lies could come and tempt our Saviour with the words of holy Scripture for when Christ alledged Scripture against him he did the same to our blessed Redeemer St. Mat. 4.6 no cunninger way for Apostates to bring in others under the same condemation with themselves then by pretending truth and piety to be the ground of theit actions The Prince of darkness will not think scorne to borrow the shape of an Angel of light if he thinks it may prove to his advantage and is it not a countenancing of blasphemy for any nation or people to give dispensation for all manner of heretical opinions who are ready upon all occasions to betray the truth and the professors thereof into a state of sin and misery Examine but Acts 18.19 and 1 Kin. 22.20 therefore seeing the factors of Satan are ready to betray many souls to perdition by corrupting Gods holy word is it not time for us to snatch the sword out of their hands and beat them with the strength and edge of those spiritual weapons which they endeavour to wound our heads withal for the truth is not like wax which is made to receive the image of every phanatical brain no where doubts arise in the holy Scripture they must be answered by its own spirit and not anothers But as we must defend truth with our tongues so Secondly practically by our words and works when the doctrine of Christianity is that way of truth which is evil spoken of and when men in profession are Christians but in conversation are Pagans and Papists c. Ro. 2.24 and St. Iam. 2.7 and when that truth is disgrac'd by the bad lives of men their sins become ours if we rebuke them not therefore Saint Paul saith have no fellowship with the unfruitful works of darkness but rather reprove them Ephes 5.11 That tongue which rebukes not his brother when he sees him go astray draws all the guilt of the action upon himself and so we make our selves sharers with him in misery for it is most certain he gives consent that holds his peace and no way contradicts the action Num. 30.4 the father by his silence at the daughters vow is there made co-partner with her and not onely the father but the husband also or any other person by their silence are said to give consent to the action as appears at large in that chapter Indeed there are two waies to keep a man from evil The one by reproof The other by not consenting to the action when committed For the truth is any Christians connivance or evil example but Masters and Rulers especially do harden the sinners heart and make him think well or ill of himself according as they approve or condemn the actions they see committed by him the truth is the Ministers silence at the sins which he sees committed often encourageth his people to go to hell therefore it is St. Pauls complaint The name of God is blasphemed among the Gentiles through you Rom. 2.24 and God himself hath commanded expresly Thou shalt not hate thy brother in thy heart Levit. 19.17 not to rebuke thy brother when he does amisse is as much as to hate thy brother therefore it is said cry aloud and spare not tell Iudah of her sins and Israel of their transgressions if we please men we cannot speak the truth and we must speak the truth what man soever we displease Indeed there are three things especially which breed enmity in men against us for speaking the truth unto them 1. Displeasure 2. Disprofit 3. Discredit 1. Displeasure for hearing of the truth onely spoken many times galls some for let but truth be rightly spoken or seeme in the application but to touch their iniquities and they will presently like the frantick patient flie in the Chirurgeons face when he searches deep though it be for their safety so sometimes the least touch of truth will make men fret and fume and vent their malice in furious words against them who do but discharge their duty by a faithfull reproof of their sinfull actions 2. If it be against their profit or against their trade when application of truth is so made they cannot endure such doctrine but presently the Minister must suffer an ejection at least for his faithfulnesse and this must be done too with the greatest pretence of Piety for they think it no sacriledge to take the houses of God and make them dens of Theeves so that you may see and cannot but finde that many times the witnessing of the truth against that where the gain of wicked men lies
such riches of mercy as can admit of no decrease for God is rich in mercy and great in love yea and he accounts it his glory to pass by iniquity transgression and sinne O then who would not be in love with him that is so lovely in goodness who would not in want flee to him for salvation who is so rich in mercy that he sent his only begotten Son into the world that whosoever believes in him should not perish but have everlasting life Iohn 9.15 5 Great in respect of his works for his mercy is over all his works If you survey Gods curious architecture in creating of the world you 'l find mercy communicating its goodness to poor man in making him possessor and Lord of so rich a dominion nor were the hands of mercy bound up by mans rebellion or consumed by the Angels flaming sword but it took its proper seat to make restauration of his own most glorious Image in the death of his beloved Son which is and will be manifested to the whole world the Gospel of the ever-blessed Iesus being that holy city set upon a hill unto which all nations are invited to come and make their habitation each word of truth made manifest before us being a particular cal to every individual son of Adam to come and embrace him the power of whose resurrection will raise their dead souls from a state of sinne to newness of life and thus hath mercy rid triumphant through the whole proceedings betwixt a faithful God and a rebellious creature 4 God is not alwaies extrem to mark what is done amiss in respect of his Saints elected ones for they are his beloved and his delight for whose sake alone the foundations of the earth are kept firme and not thrown into the midst of a bottomless sea God is not willing to use holy Abrahams expostulation to destroy the righteous with the wicked no for tens sake destruction shall not fall upon a people or city if any doubt the truth of this assertion let them but peruse the 12. chap. of Genesis where they shall find the great unwillingness the father of compassions doth express to go about the destruction of that sinful city with righteous judgement which to him is accounted a strange work nay it shall go well with Potiphars house and Pharaohs court also if upright Ioseph dwell therein He 'l defer his plagues to another generation rather then his children should suffer or else which is far better they shall be taken away from the evil to come that their blest eyes may never see what utter ruine divine vengeance doth bring upon a sinful peoplâ— therefore for his elect sake he will not alwaies be angry 5 In respect of the reprobate he is not alwaies extreme to mark what they have done and that upon a two-fold account 1 To let them see their just condemnation 2 In respect of judgement 1 To let them see the justice of their condemnation that though he hath long spared them and given them space and opportunity to repent yet they have chose their own destruction by a wilful impenitency nay God complains in the Prophet Esay All the day long have I stretched out my arme to a rebellious people c. but saith he I will not alwaies keep silence but will recompence even recompence into their bosome Esa 65.9 their continued rebellion it makes God ingeminate his threatned severity which though he be loth to execute yet he will not alwayes be silent abused patience turning into the greatest fury witnesse his passionate compassion over sinful Ierusalem whom thus he speaks Oh Ierusalem Ierusalem which killest the Prophets and stonest them that were sent unto thee how often would I have gathered thy children together as a hen gathers her brood under her wings and you would not There is their times for repentance but now upon their neglect and abuse thereof must needs follow Gods severest vengeance for so it follows Behold your house is left unto you desolate c. Luke 13.34 35. Yea thus he dealeth with Iezabel her self that mother of Fornications I gave her space saith the merciful God but she repented not therefore behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds and I will kill her children with death Rev. 2.21 22. By all which as in a chrystal mirrour you may clearly see the sad event which continually attends an impenitent state Gods mercy affords us space and leaves us without excuse but his Justice will certainly punish us if we repent not 2. In respect of Judgment shall I call it a mercy to the wicked that God suffers them to treasure up wrath against the day of wrath had it not been a greater mercy rather to have cut them off by shortning of their dayes for by it surely something had been substracted from their torments which is proportioned to and measured out by their sins but that God should in Judgment spare them to prosper in sin that they may sin themselves finally into perdition and spare them that the sin may grow as old as the sinner that he may go into his grave with bones full of sinne though on the one hand their length of dayes shewes Gods unwearied patience yet on the other hand it gives full proof of their final intolerable misery God then is not alwayes extreme in punishing of sinne and that in respect of Judgment to the persons guilty he will not presently destroy the Amorites though their sins come up with a loud cry before him no there is a measure of sinne to be filled up as well by Nations as particular persons before the decree go forth and Judgment come upon a Land to the utter ruine thereof nay a Nation may be arrived to the very Zenith of Sinne and yet Judgment not immediately follow witness Ierusalem and oh that England might not be brought in for a testimony also I mean as not deserving what she did for they had committed the greatest of sinnes in not only slaying the Prophets stoning them that preacht repentance unto them but also in killing the Lord of Glory and yet God spared that rebellious City forty two years after which shews that God is not alwayes extreme with them that are come to the Zenith of sinne Oh therefore let Ierusalems space of repentance move us to turn unto the Lord with speed lest we also perish in our sinnes and there be none to deliver For God will make his power known that his name may be declared throughout the earth Rom. 9.17 Thus in respect of Sinners unconverted of Saints that are converted and of Reprobates that will not be converted God is not alwayes extreme to punish And so I have done with the second conclusion and shall onely make a little Application thereof to our selves and so passe to the third observable in the Text. Application 1. Admire the riches of
dunghil much more can the sun of righteousness appear in our clay without contagion can we suspect a deity to receive a contagion from humanity for he was born of a Virgin c. Though a Virgin yet espoused to a man that Christ might be Iosephs supposed son Esa 7.19 and Ioseph be Christs supposed father he chose one that was a Virgin that the Jewes might see their prophesie fulfilled in him the true Messiah and that they should not suppose him the son of an Harlot he was born of an espoused virgin that marriage might be honourable to all 2 Cor. 11.2 for a virgin shall conceive c. And thus the Church bears us as chast virgins to Christ the espoused head There was no need of the Elders of the City to judge of her purity for she was no Harlot but one under espousals 22. Deut. 15. and yet not a wife but a virgin for as yet she had not known man St. Luk. 1.34 Mary brought forth Christ for she brought forth which brings me to the second thing 2. The birth she brought forth when the fulness of time was brought to the period he that made time was in time he that created the world came into the world he that brought forth his mother was born of his mother the Angels wonder at the incarnation every good spirit groans to see this glorious wonder brought forth now or never truth flourishes out of the earth and righteousness out of the womb of the mother he that stept from heaven into the womb stept into the earth out of the womb he that at the first creation made man without a mother would not now make God-man without a mother the Creator makes use sometimes of a creature to produce his omnipotency and who cannot admire such purity virginity in such pregnancy that the fruit of her body should ripen and yet a virgin a maiden bringing forth what was not begotten but made and yet not created but begotten well might it be a virgin in whom it was made and a God by whom it was begotten Add to this that the begetting not the birth dishonours the party among men whose conceptions are in sin but here the begetting brings honour to the party both in the conception and birth because begotten from above the flesh of man is not of man but of the mother and the flesh of Christ God-man is not of man but a virgin that none should dispute his humanity and yet begotten not by man but of the Spirit that none might question his Deity Therefore let us not dispute how begotten of a virgin considering his power for I cannot believe him man without a mother and I cannot believe him God if I do not believe his virgin-mother The virgin did breed by her own but unusual way of conception if we believe not the Father begets him without the help of the wife we shall not believe he was born of a mother without the help of a husband she was a virgin and brought forth her first-born son which brings me to the third particular 3. The fruit her first-born son her first-born because none before not that she had any after but as it is first-born of many brethren not by nature but adoption so the first-born of his mother and the first-begotten of his Father and all that the begotten of men might become the sons of God that we cannot boast as we are natural but as made the adopted sons of God It was once the saying of an Heathen Philosopher that he thanked God because he had made him a man and not a beast because he was made man and not a woman Indeed nature did make man above the woman but grace preferr'd the woman it is our honour and happiness that God hath made and saved us by himself it made the holy virgin say I will sing and rejoyce in God my Saviour and yet her son a son in several natures a son equal with God and like to his mother so trâ—ly God as ever as truely man as now he began to be God before all time and man in time a son he was yet motherless because begotten and not born a man and fatherless because borne and not begotten One denyes that he is God another denyes that he is man one will have him man indeed but God apparent another will have him God but man in shew one calls him meer man yet deified another a meer God but carnal one the word transubstantiate to flesh another spirit in the likeness and similitude of flesh O the blindness of men because they conceive him not to be as he is they will have him to be as they imagine But we shall take the wary Christians way that will not utter any thing besides the worth of his humanity besides his divinity and they will confess him as truly man as God for he was born of the Virgin Mary she brought forth her first-borne son From hence learn Use 1. Our nature dignified 2. Our Saviour humbled 1 Our nature dignified what an honor is it to be dignified above the Angels and the natural Son of God thus becoming the son of man Our nature though it be base by degeneration yet it is noble by his regeneration he dignified us with his nature as many as received him to them gave he power to become the sons of God Though many stand upon their blood as if true nobleness consisted in that which is derived from man to man but all is fetcht from Christ and not my blood but Christianity makes me noble said that worthy Emperour Constantine here is comfort that God is not ashamed to call us brethren and that 2 wayes 1 By right of propriety so we have interest in Father Son and Holy Ghost 2 Of neerness and that in relation to Christ for he is of kin to us for they that are sanctified and he that sanctifieth are all one Christ is both our father and brother our father as God our brother as man and what an honour and comfort is it to us to be brethren unto the son of God that we that have the earth for our mother should have the God of heaven for our father and will he deny us any thing that hath given himself to be our father and his son to be our brother he that hath given us Christ he will not deny us any thing he that hath given marks to redeem us will he not crown us shall we doubt to receive any good from him in regard Christ is our brother in that he took our nature upon him for he was born of the Virgin Mary for she brought forth her first-born son And why should we then debase our selves to lusts and give our selves to unworthy lovers the lusts of the flesh the vanities of the world or Satans temptations we are made heirs of God and coheirs with Christ let us walk as the children of the light as the redeemed ones of God and such
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
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
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
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
can we do thereby to him though very much to our selves by increasing our own misery and when we praise him it shews our endeavours to make him great but nothing is added to his Greatness by our exultations when we oppose his Power it is not he but our selves that receive damage by the same so likewise when we witness to the Truth it is not God but our selves that are made the better by our fidelity for the Truth makes us free when in witnessing we confess with our lips profess in our lives that Divine Truth Thus to give testimony indeed to that Truth will save our souls from death eternal and bring them to the possession of Glory everlasting for it is Truth that will bring benefit unto us and not we to the Truth but the aim of Almighty God in calling us to be his Servants and Ministers is that we should be honoured by witnessing to the Truth for the Truth of God is not the greater by it but only appears the more glorious in us the better we are made by the Truths of God the more glory we bring to the God of Truth There are two things the apple of a mans eye and the Christian Religion which of all things in the world are the most tender and which may be easily offended the one with a mote the other with a scruple therefore it concernes us as we are men to preserve the one and as we are Christians to beware of the other lest through our unholy conversations the way of truth come to be evil spoken of Indeed it is every mans duty to know truly what may and what must not be done when persecutions arise and accordingly there are four things principally considerable and necessary respecting Truth 1. Light 2. Dissimulation 3. Similation 4. Denial 1. Light to discern truth from falshood 2. Dissimulation of the truth 3. Similation of falshood Or 4. Denial of the Truth 1. If personal persecutions arise then light is necessary to direct a man whether it be lawful for him to fly or to stand still and undergo the cruelty of his adversaries indeed our Saviour saith When one is sought he must fly from one city to another St. Matth. 10.23 but he meanes of a personal persecution when a man hath no publick charge committed to him then he may lawfully fly to secure himself but if otherwise he have a charge under him as suppose him a Minister of the blessed Word and Sacraments then he must defend his Flock for the Church must not be forsaken for the fear of undergoing the wrath of men lest his flight should betray them to errors and heresie for when a common persecution of the Sheep and the Shepherd comes both together it is altogether unlawful for a Shepherd to flie A good Shepheard layes down his life for his Sheep saith our Saviour St. Iohn 10.11 and though a man may use all lawful means to preserve his life when a single persecution arises as by flight or other wayes yet it is not so when it comes against both the Shepherd and the Flock for a Shepherd by dying or suffering for them may preserve his Flock from ruine I say then a Shepherd should rather chuse to have his own body mangled alone or if that will not satisfie their rage then willingly and cheerfully he must make one with the butcher'd Flock rather than leave his Sheep in the way of persecuters cruelty And therefore I wonder not at the just retaliation of Gods Vengeance upon those who for self-preservation dissemble the truth and that brings me to the second thing considerable 2. Dissimulation whether it be of men or of truth if understood of men then it is an hiding or diminution of such a man that is sought for and inquired after by persecutors as if he were not in being or as if such an one never had been and thus to do is unlawful so likewise in matter of truth and faith as it is lawful for a man not to detect himself but to carry himself as purely from the bloud of all men so likewise to preserve his own so far as self-preservation brings no dishonour to God and his Truth for what he hath seen and heard that he testifieth like a good Disciple of Jesus Christ though it is true indeed sometimes we find in the holy Scritures that men have taken the safest way they could to come to Christ as Nicodemus did when he came by night in St. Iohn 3.26 and likewise Ioseph of Arimathea came secretly to beg the body of Iesus for fear of the Iews St. Iohn 19.38 and though I say we find so much done in holy Writ yet it was through the greatness of their infirmities for the one being a great man a Ruler in Israel and the other a Counsellor they should have been as exemplary as their places for the better incouragement of others to seek after life it being the glory of such persons to attract goodness as well as greatness Indeed I grant that the best of Saints want not their infirmities and that the best Christians cannot keep in such a resolution as may inable them always to be in a readiness to suffer for we are commanded to be innocently serpentine and serpentinely innocent yet thus much I do affirm that no man can keep himself a true Christian that is either ashamed or afraid to be thought a Christian for our Saviour saith He that is ashamed of me and my words of him shall the Son of man be ashamed when he shall come in his own glory St. Luke 9.26 And though the Apostle saith If thou hast faith have it to thy self Rom. 14.22 as if a man might conceal his faith nothing lesse for he speaketh it not of those things which we are to believe as necessary unto salvation but of those things which are in different in themselves may or may not be done as they please or displease our brethren such a faith a man is to keep to himself but a faith that contains those things which are necessary unto salvation he ought not nor can he if a real Christian conceal it in times of persecution or suffering for in so doing he brings himself to lose his interest in the Promises which are made ours in Christ Jesus only upon the condition of continuing stedfast in believing unto the end 3. Similation which is a fiction in faith and another demonstration of a thing then it is in it self and for a man to counterfeit any thing in or against true Religion or the Truths of God to save himself in time of persecution is altogether unlawful Scotus saith When a man hath a sign of another thing which he is to do besides that which is before him and it proves not a sign but he knows it to be really the thing it self which he is to do then though an ignorance of what the sign intended might have excused him before because he did not understand
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
that say or do any thing that we know is contrary or against the truth when we see men bring in damnable heresies even denying the Lord that bought them as Saint Peter saith 2 Pe. 2.1 then take heed lest our silence at those be found to give occasion to men of corrupt minds to say loe here is Christ and there is Christ as some have blasphemously done and I know you are not ignorant of that which I tremble to speak that there are those that call themselves God the Lamb of God and the Virgin Mary c. But I fear they are no better then Magdalen but before her conversion and whence hath this proceeded but from the unholy conversations of men silently suffering the glorious name of Almighty God to be blasphemed and now that this wickedness is already come to so great a fulness shall I hold my peace no rather shall my tongue cleave to the roof of my mouth then with silence I suffer such blasphemy to go unreproved the watchman ought alwaies to be in readiness to give the alarum when he sees the enemy approch lest his silence incurre the guilt of the peoples blood if shed through his default and that minister that holds his peace when errors and heresies begin to destroy the Church and servants of God doth by that his silence give consent to their destruction and their blood if they dy in their sins will God require at his hands Ezek. 33.8 and wo unto that man that suffers his flock to be scattered by his neglect and so they become meat to all the beasts of the field Ezek. 34.5 for when once the flock is scattered they must needs be devoured by the wild beasts of the Forrest and our Saviour tells us plainly that the Talent which is not improved in Gods service shall be taken away from him and given unto those who have better deserved it Saint Matt. 25.28 noting thereby unto us that we are to improve all the gifts and graces that are in us for the best advantage both of our own and other souls welfare lest God charge the loss of any soul upon our account for certainly if any perish through our default the blood of that man shall be required at our hands and woe unto me if I preach not the Gospel saith Saint Paul 1 Cor. 9.16 that is surely above all others my condition will be extremely sad if through my neglect of faithful declaring the mind of God any poor soul miscarry and as it was the condition of that great Apostle so is it of every minister of the Gospel for we kill those souls we see going to destruction through ignorance or otherwaies and do not admonish them therefore it is that St. Paul saith he kept nothing from the people of God that was for their good which makes him truly to boast that he was pure from the blood of all men Acts the 20.26 and he himself gives a reason of his pureness because he had declared unto them the whole counsel of God v. 17. therefore it concerns all the Ministers of the Gospel that are faithful to deliver their message truly not withholding from the people any thing of the whole counsel of God for the unwarned sinner shall die in his iniquity but his blood will be required at the watchmans hands therefore saith the Lord Ezek. 33.8 If thou dost not speak to warn the wicked from his evil way that wicked man shall die in his iniquity but his blood will I require at thy hands and for us to be guilty of silence when any of our brethren go astray is no other then bringing their iniquities upon our heads who are set to watch over their souls and seeing it is so necessary a duty to warn people of their sins to this end do I come to wait upon you that I should bear witness to the truth by telling you of those evils that will certainly follow upon unholy walking and sinful apprehensions either of God or his truth and Ordinances for to this end came every man into the world but Ministers especially that in words they might bear witness to the truth and not only in words but 2. In works also we must witness to the doctrines of faith by doing for the testimony of the life in action and the hand in communicating is far more effectuall then the mouth can express and not onely must we by holy actions do that which may convince and strengthen them that are with us but also by communicating the truth in writing to those that are absent from us for the pen conveyeth to many the tongue but to a few and therefore the Church of God hath in all ages made provision accordingly to this end were those six general Councels held at Nice Trent c. besides we find the enemies of the truth are busie and careful to instruct their followers by all wayes and means that may make them able to defend error and heresie and therefore it would be a shame to Christianity that our zeal should not be as great to defend the truth as the malice of wicked ones is to destroy it O let it never be said of us that we are so careless of mens souls that we never endevoured to arm them against the errors that rise up in opposition to the truth but suffer the adversaries thereof to get advantage against them and so by our negligence and remisness the undervaluers of truth come to prevail O let it never be spoken to our reproch that they that make it their business to speak evil of God and Godliness are more industrious to promote error and heresie then we are to manifest the word of truth in sincerity rather let us lift up our voices like trumpets and tell Iudah of her sins and Israel of their transgressions then suffer our selves to be meal-mouth'd and afraid to speak against error and heresie though we should meet with it in robes and gorgeous apparel for an unfaithful minister is like an unjust judge which cannot but condemne himself while he passeth sentence upon others But then 3. If our active testimony by words and works be not received then our passive testimony in suffering for the Truth must not be denied for it is a Christians duty both to do and if God call for it to die for the truth yea though the world should condemn us of folly for becoming Martyrs to rescue Truth from the snare of the wicked and our cheerful contests for the same be laid upon us by wicked and unregenerate men as a mark of contradiction yet let us not be discouraged therewith as knowing that thereby we do but fill up the sufferings of our blessed Redeemer who will have us to contend earnestly for the faith though it be sometimes not without losse of goods estate yea and suffering of pain imprisonment losse of bloud and that in great abundance but also by death it self For it is a Tyrants way to torture
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