since this miraculous descent of the Spirit was to ratify the promise that he made to them, "If I go away, I will send to you another comforter:" what more clear and valuable testimony can we have that Jesus Christ is the Saviour of the world? If infi delity should reply, if we had heard these voices, and seen those glorious visions, we should be convinced; but what assurance have we there is no deceit in these relations? I answer, there never was clearer ground of the belief of any thing done without the compass of our own senses, than of what the apostles testify, as hath been evidently proved before. And certainly as those who saw and heard those things, were by the divine characters in the external objects, and by their efficacy on their spirits, fully persuaded they were not deceived; so we have as strong proofs that they did not deceive us in their reports.

"And there are

I shall briefly consider the other testimonies. three that bear witness in earth, the spirit, and the water, and the blood; and these three agree in one." The spirit is to be considered in two different manners in the testimonies attributed to him, either in respect of those representations by a dove and fiery tongues, or in respect of his virtues and influences communicated to the christian church: the first was his testimony from heaven; the second his testimony on earth. And these were his extraordinary gifts, so liberally dispensed at the first preaching of the gospel: "To one was given by the spirit the word of wisdom, to another the word of knowledge, to another faith;" that is, extraordinary confidence in the divine power, for the producing miraculous effects; "to another the gift of healing, to ano→ ther the working of miracles, to another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues." Now because these operations more eminently declare the presence and power of the spirit than his ordinary graces, they are called by that name. For understanding the second witness, the water, two things are observable.

1. That in the rituals of Moses, frequent washings were enjoined for the purifying of the Jews from legal pollutions contracted by them. And as those corporeal stains were resem→ blances of the vicious habits of the mind; so the cleansing by water was typical of sanctifying grace that purifies the heart. And for this reason under the new covenant to represent the

sanctification of christians by an outward sign, baptism in water was appointed.

2. The apostle John in the narrative of the sufferings of Christ, tells us that a soldier pierced his side with a spear, so that "blood and water came out." This is not recited by St. John merely as a circumstance of the history, or as a certaint proof of his death, but the following words "he that saw this, testifies it, and his testimony is worthy of belief; and he knows that he says true, that you may believe," declare it to be of singular consequence. And accordingly he says, "that our Saviour came by water and blood," with respect to that which was done at his crucifixion, which was so ordered by divine wisdom for high ends: that is, the water issuing out of his side, was a fit emblem of that sanctifying grace that is given to all that have communion with him in his death.

3. For the testimony of the blood, it is also to be observed, that by the Mosaic institution daily sacrifices were offered up, and a most solemn one, by the highpriest in the day of atonement, to expiate the guilt of ceremonial uncleanness, and to restore those who for that were excluded from external communion with God in the sanctuary. Now as that legal guilt arising from those outward pollutions, and the separation of those who were so polluted, from the service of God, was a representation of the moral guilt and punishment that follows the vicious habits and actions of men; so the shedding the blood of the sacrifice and offering, was typical of the true propitiation that was to be made by the blood of Christ. And this is peculiarly remarked by the apostle, that "Jesus came not only by water, but by water and blood; and it is the spirit that testifies of it, and the spirit is the truth." By which we must understand something distinct from the former, that is, that the flowing of his blood signified the reconciling efficacy of his death, by satisfying divine justice, and consequently the remission of sins given to those who believe in him. Now briefly, to show the force of their conspiring testimony that Jesus is the Son of God and our Redeemer, these things may be considered absolutely in themselves, or as the accomplishment of the prophecies concerning the Messiah. In the last respect they afford us a great assurance of this truth. For all was expressly foretold. "And it shall come to pass in the

last days, saith God, I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and handmaidens I will pour out in those days of my spirit, and they shall prophesy." This promise was universally acknowledged to refer to the coming of the Messiah. For that of water, (that is, sanctification) not only the washings under the law were figures of it, but it was also clearly prophesied of in many places, and most expressly in Ezekiel, "I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will put my spirit within you, and cause you to walk in my statutes." And for the third testimony, besides that the typical blood of the Messiah ran down from all the sacrifices, it was also foretold expressly by Isaiah what his sufferings should be, and the benefits accruing from them.

Now if we compare the oracle with the event, who can justly doubt that the Messiah is come? But if we consider the things themselves they afford an uncontrollable testimony of Christ's divine mission. Compare the primitive church either with the Jews or the Gentiles, and see the difference between them. The spirit that was communicated but as it were in a few drops to the Jews, after the ascension of Christ fell in a main shower upon the christian church, enriching them with supernatural gifts: some favoured with revelations of sublime truths, above the discovery of the human understanding; some foretelling things to come that were beyond the discovery of the most sharp-sighted reason; some speaking diverse languages wherein they had never been instructed; some having such an extraordinary faith in the divine power and goodness, that innumerable miracles were done by them in the name of Christ. If we look into the state of the Gentiles, how thick and prodigious was the darkness that overspread that chaos of impiety? In the Roman empire, that comprised the flower of wit and learning, what foolish and extravagant opinions of the Deity were commonly received? What idolatries, what impurities, what abominations were freely practised? But by the preaching of the gospel how clearly were the minds of men instructed in the true knowledge of God? And what a change was made in their lives? The world that was as

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a barren desert, was suddenly changed into a paradise, fruitful in all good works. Innocence, humility, purity, justice, charity, love to God, resignation to his will, were eminently visible in all nations, and all sorts of persons that were converted to the faith of Christ. Now who caused such a marvellous and holy revolution in the world but God? What less than a divine power could raise men above sense, and make them victorious over the lusts of corrupt nature, fortified by custom, a second nature? Is it conceivable, supposing the doctrine of Christ were not from heaven, that it should produce such admirable effects? And is it conceivable that God would adorn with all his graces the image of his own excellency, his most precious benefits, those who did not honour him according to his will? Can there be found such astonishing contrarieties joined together, as the most impious error and depravation of the mind, with the greatest purity and rectitude of the will and affections? For if Jesus Christ were not the Son of God, those who worshipped him were in a mortal delusion.

The third testimony the apostle produces is the blood: that is, peace with God and conscience, the blessed fruit of justification by faith in the blood of Christ. The heathen world was in a dark state of fears, or slept securely in the shadow of death. Some were in a hectic trembling, continually haunted with the apparition of their sins, as so many infernal furies: others, though guilty of most fearful crimes, were secure from stupid atheism: others were quiet, from a presumption cherished by opinions unworthy of God, as if he would neglect his own glory to show mercy to them. Now the gospel to conquer the fears of sensible afflicted sinners, and to establish a lively hope in God's mercy, reveals that the Son of God became man, and offered up his life and blood to divine justice, as an expiatory sacrifice for the sins of men. This reconciled God, whose honour was abundantly secured by that satisfaction. This appeased all the unquiet agitations of the spirits of believers, and produced the peace that passes understanding, a joy unspeakable and glorious. This delivered them from the fear of death, under which the world was so long in bondage. And it is worthy the observing, that no principles of nature ever produced such a generous contempt of death, as the christian religion did in the professors of it. The Alexanders, Scipios, and Cæsars had trembled at the sight of

these savage beasts that were let loose upon the martyrs, at the preparations of cruelty to torment them. Whereas they regarded them with tranquillity, nay with joy, as the matter of their triumph. This was true valour indeed, for the confession of the most important truth, and superior to the courage of those who were called Fulmina Belli, the most renowned soldiers. For in a battle, by martial sounds, by violent motions the spirits are fired, and men scarce feel their wounds, and are inconsiderate of their danger. But the martyrs had nothing to heighten their courage, but in cool blood deliberately and without alteration encountered that terrible enemy. Besides, soldiers in the sharpest conflicts have some hopes of victory, or else of a sudden and honourable death, Aut cita Mors, aut victoria læta. And he that rusheth into perils with a seeming bravery, when there are hopes of escaping, has not resolution to look death in the face when it is inevitable. There is an eminent instance of this in a famous captain of late memory, the duke Biron: none was more bold in fight; but when he was to receive the sentence of death for, his crimes, none more disordered by fear: sometimes he was in a rage against his judges, and after his passion was evaporated, fell into the other extremity, unmanly cries, complaints, and low submissions to obtain favour. But the more than heroic constancy of the martyrs contemned death in its nearest approaches, and most fearful pomp. The christian religion has often transformed the most tender women and children into men, or rather into angels, making them suffer with joy, that which our nature cannot see without horror. It changed as it were flesh and blood into a celestial substance, insensible of fire and sword, and the most cruel violences.

Now this unshaken resolution in christians encountering the last enemy, was from the lively sense of God's favour reconciled by the most pure and precious blood of his Son, and the hopes of everlasting happiness in his presence.

To conclude this argument, it is to be observed that there is no proof more proper that Jesus Christ is the redeemer of the world, than the joint testimony of the spirit, water, and blood; for whereas sin was the only cause of our ruin, the office of our Saviour is to repair that ruin, and consequently he that effectually does it, is to be acknowledged, believed and embraced as our Saviour. Now the worst effects of sin are the ignorance of