SERMONS.
SERMON I.
The Inward Witness to Christianity.
1 John v. 10.—He that believeth on the Son of God, hath the Witness in himself.
THE FIRST PART.
There are two points of great and solemn importance, which it becomes every man to enquire into: First, Whether the religion he professes be true and divine; and then, Whether he has so far complied with the rules of this religion, as to stand entitled to the blessings thereof.
The christians of our age and nation, have been nursed up amongst the forms of christianity from their childhood; they take it for granted their religion is divine and true, and therefore seldom enter into the first enquiry: but when they come to think in good earnest about religious affairs, their great concern is with the second, viz. to know whether they have so far complied with the rules of the gospel of Christ, as to obtain an interest in the promised blessings of it. And when they hear such a text as this, He that believeth, hath the witness in himself, they immediately expect that the meaning and design of it should be to witness the truth of their own faith, and consequently to prove their own title to salvation.
But in the first christian age the case was far otherwise. The gospel itself was not then universally established, and the disciples of this new religion might have frequent doubts in their own minds concerning the truth of it, while they saw it disallowed and opposed by the world round about them. It was evidently necessary therefore for them to enquire, whether it came from God or no? And it is with this view the apostle John writes these words, He that believeth on the Son of God hath the witness in himself; viz. he hath a proof within himself that eternal life is in the Son, ver. 11. and is to be obtained by our believing in him. It is to the truth of this doctrine that the three bear record in heaven, the Father, the Word, and the Holy Ghost; and the three on earth, the spirit, and the water, and the blood. And though the proof of the sincerity and truth of our faith now may be derived from hence by a farther consequence, yet the first and direct design of the apostle is to shew, that the truth and divinity of our religion has an inward witness to it in the heart of every believer.
Here give me leave to put you in mind, that it is necessary for you, as it was for the primitive christians, to settle your profession of christianity upon solid grounds; otherwise you are christians but for the same reason that makes a Turk a disciple of Mahomet, or a heathen a worshipper of the Gods of his country; that is, because you were born in such a climate, and under such a meridian. And can you be contented with so poor a pretence to the noblest religion? and lay so sandy a foundation for your eternal hopes? Besides, the day in which we live, threatens you with bold temptations; and how will you stand if you have no surer grounds? Infidelity is a growing weed; the contempt and ridicule of revealed religion, flourish and become fashionable among the gay part of the world; and if you are not furnished with some solid proofs of the gospel of Christ, you may be in great danger of losing your faith; you may be tempted to yield up your religion to a witty jest, and become a heathen for company.
I might say another thing to awaken you to acquaint yourselves with some arguments that will justify and support your belief of the gospel. Suppose you think you have complied with the rules of your religion, and have raised your hopes of heaven to a high degree; should Satan the tempter spread his darkness round your souls, and in a melancholy and gloomy hour assault your faith with such bold questions as these, How do you know that christianity is the true religion? What tokens have you to shew that it came from God? If you have no other answer to make, but that it is the religion of your country, that you are born and bred up in it, think with yourselves how your spirits will be surprized, your comforts languish, and all your high built hopes totter to the ground; unless the Spirit of God, by his uncommon and sovereign grace, should give in an answer to the temptation, and by some immediate and convincing argument support your faith: but if you are negligent to lay a good foundation at first, you have no reason to expect such a divine favour.
Let the importance of this concern therefore keep your attention awake, while I briefly run over some of the proofs of christianity, and thus lead you down to the surest and best of them, which is contained in my text.
Many are the outward testimonies which God hath given to the gospel of his Son; many witnesses have confirmed it from the time that Christ appeared in the flesh, to the day when St. John wrote this epistle. If we trace his life from the cradle in the manger to his cross and the grave, we shall find the rays of divinity still shining round his doctrine and his works, still pointing to his person, and proving his commission with a convincing and resistless light. At his birth the witnessing angels appeared in much brightness, and while the Son of God lay an infant below, his record was on high; for there appeared a strange new star, and was his witness in heaven. The wise men of the East were his witnesses, when they came from afar, and paid tributes and offerings, gold and incense to the God, the king of Israel. Simeon and Anna in the temple, by the Spirit of prophecy witnessed to the holy child Jesus. And the doctors with whom he disputed at twelve years old, were his witnesses that there was something in him more than man. At his baptism the Father and the Spirit witnessed to the Son of God; they told the world that this was He, the Messiah: The Father by a voice from heaven, saying, This is my beloved Son in whom I am well pleased; and the Spirit descending upon him like a dove. His life was a life of wonders, and each of them witnessed to the truth of his commission, and to the divinity of his doctrine. Every blind eye that he opened, saw and witnessed Jesus, and declared his divine power. Every one of the dead that he raised were his witnesses. They came from the land of silence to speak his glory, and to give a loud testimony to his mission from heaven. The devils themselves, when he drove them out of their possessions, confessed that he was Christ, The holy one of God; but he had no mind to accept their witness, and therefore forbade them to speak. Miracles attended him to the cross and the grave, and opened the grave again for him, and made a passage for him to his Father’s right hand. Nor did the witnesses of his person and of his doctrine then cease; for that salvation which began to be spoken by Jesus the Lord, was afterwards published by those that heard him, God himself bearing them witness with signs and wonders; as in Heb. ii. 3, 4.
But all these still were outward witnesses to convince an unbelieving world. There is an inward witness that my text speaks of, that belongs to every true christian: He that believeth on the Son of God hath the witness in himself. And let us prepare now to examine whether our religion be true, and whether we are believers on the Son of God in truth, by searching after this inward witness; which we shall endeavour to explain, by considering these three things:
I. What believing on the Son of God means.—II. What this inward witness is, that faith gives to christianity.—III. What sort of witness it is, and how it exceeds other testimonies in several respects. And, Lastly, We shall make some inferences.
I. What is meant in my text by believing on the Son of God? I answer briefly under these two heads. It is,—1. A believing Jesus Christ to be the Saviour of the world.—2. A trust in Christ Jesus as our Saviour.
1. It is a believing Jesus Christ to be the Saviour of the world; and in this manner it is often expressed by our apostle in these epistles: a belief that Jesus Christ is the Messiah, who was foretold by all the prophets, and represented by all the types and shadows of the Old Testament. This usually includes a belief of the most important things that are related in the gospel concerning his person; such as these, that he is true God and true man, i. e. that God and man are united in him; that he was the Son of God before all ages, and the son of man born in time. That he was the seed of David after the flesh, but declared to be the Son of God with power by the resurrection from the dead; Rom. i. 3, 4. That he is that eternal Word, who in the beginning was with God, and was God, and who was in due time made flesh and tabernacled among us, as in John i. 14. This is that mystery of godliness which we must believe, God manifest in the flesh; 1 Tim. iii. 16.
It implies also our belief of his doctrine, as well as of the divinity and humanity united in his person; viz. That we are all sinners condemned by the law of God; enemies to God in our minds, transgressors in our lives, and exposed to eternal death: That the divine law is so strict, so perfect, so holy, and so just that no mere man since the fall can fulfil it, nor yet can excuse or free himself from the condemnation of it: That Christ himself came to fulfil this law, as he tells us in Mat. v. 17, 18. That he came not only to perform the duties of it by an active obedience, but to put himself under the curse and condemnation for our sakes. Which the apostle to the Galatians expresses in this language, that in the fulness of time he was made under the law to become a curse for us, that we who are under the law might be redeemed from the curse, and receive a blessing; Gal. iii. 13. and iv. 5. That he died for our offences, that he rose again for our justification; and that he has received the spirit of holiness, which he sends into our sinful natures, to form us fit for that heavenly inheritance which he hath purchased for us by his death. That without this purification of our natures, we can have no hope of heaven, for without repentance and holiness no man shall see God. That Jesus Christ our Lord shall raise the dead, shall come in the last day to judge the world, and pass a decisive sentence, and shall then reward every one according to their works. Though all these things were not so plainly taught by our Saviour himself in his public ministry in the world, yet these were the doctrines which his apostles preached continually, and they received them from him by private instructions, or the inspiration of his Spirit, so that they may be properly called the doctrines of Christ.
But this is not all that is required of believers; for so much knowledge, and so much faith as this is, the devils may have, and Simon Magus the sorcerer might have as much as this when he believed. The faith that is expressed in this epistle, and in other places of scripture, is more than a bare assent to the great truths of the gospel; for it is such a faith as overcomes the world, such a faith as gains a victory over things sensual, and over Satan; such a faith as evidences a man to be born of God. And therefore something more must be implied in it than a mere belief of the nature and person of Christ, and the truth of his doctrine.
2. It therefore implies a betrusting the soul into the hands of Christ, that he may be our Saviour. And I have sometimes thought that those words in the Greek, which we render faith and believing are continually used in the New Testament, to signify faith, a saving faith; because they not only signify, in their natural sense, the believing of a truth, but the trusting in a person. They signify believing the doctrine of Christ, and committing the soul into his hands as a Saviour, as it is expressed by St. Paul; 2 Tim. i. 12. I know whom I have believed, and I am persuaded he is able to keep what I have committed to him. To believe on the Son of God therefore, is when a person, from a sense of sin and danger of eternal death, and his inability to escape any other way, applies himself unto Christ Jesus, as the Son of God, the Saviour of the world. When the soul commits itself into his hands, as one All-sufficient in himself to save, and one appointed by the Father for this glorious purpose. When the soul is made willing to be justified by the merits and righteousness of another, seeing itself unable, by all its own works, to attain to a justifying righteousness. When the soul is desirous to be sanctified by the grace that is from above, because it sees the necessity of holiness, and yet feels itself utterly incapable to renew its own nature, to mortify its own sins, or to form itself fit for the enjoyment of God and heaven. When the soul for these ends, puts itself under the care of Christ Jesus, who is authorised and commissioned by the Father to take care of sinful and guilty souls, to remove and cancel their guilt by his sacrifice, and invest them with a perfect righteousness, to begin the work of grace in them, to fill them with principles of holiness, and by degrees to fit them for his glory: such a soul is a believer on the Son of God, and such a soul has the witness in himself, that our religion is divine, and that christianity is from above.
II. The second thing I proposed to consider, is, What is the inward witness that faith gives to the truth of christianity?
At the first promulgation of the gospel, there were some souls overpowered with present miracles, attended with a divine light shining into them. This was such as they could not resist, such as carried glorious evidence with it, and effectually wrought upon them to believe that our religion was from heaven, that Christ was the Son of God, and that his name was the only ground of hope for salvation. This was miraculous and extraordinary, and not to be expected every day now; such was the conversion of St. Paul to christianity, and many such instances of miracles appeared in the first seasons of the gospel.
But the witness that the apostle John speaks of in my text, is such as belongs to every believer. It is an universal proposition, He that believes, has the witness in himself.
In order therefore to enquire into the nature of this testimony, I shall not lead you, nor myself into the land of blind enthusiasm, that region of clouds and darkness, that pretends to divine light. The apostle does not mean here a strong impulse, an irrational and ungrounded assurance that our religion is true. Many times these vehement impulses are but the foolish fires of fancy, that give the enquiring traveller no steady light or conduct, but lead him far astray from truth. Christianity has a better witness than this; being such as belongs to every believer, it must approve itself to the reason of men. And I will endeavour to explain it thus according to scripture.
Let it first be noted here, that the word witness is used frequently, by our translators, to signify testimony, or evidence. Nor will it create any confusion to use these words promiscuously in this discourse, while we distinguish them from the thing witnessed, (which in the original, is also μαρτυρια) and is translated the record, ver. 10, 11.
Now if we enquire what is that testimony to christianity, or that inward witness that every believer has in himself, let us consider what that record is which God has testified concerning his Son Christ Jesus. That you will find in the context, ver. 11, 12. This is the record or thing witnessed, that God hath given to us eternal life, and this life is in his Son; he that hath the Son of God hath life, and he that hath not the Son hath not life. He then that believes on the Son of God hath the witness, or testimony to christianity, in himself, for he hath within him the thing testified. He hath eternal life in himself, he hath this eternal life already begun, and it shall be carried on and fulfilled in the days of eternity. By believing in Christ, we have a glorious testimony, or witness, within ourselves, that Christ is the Son of God, the Saviour of the world, and the author of eternal life; that his person is divine, that his doctrine is true, for eternal life is begun in us.
We shall make this more fully appear, by considering what is eternal life, and shewing how far it is found in every believer, and how it becomes a witness of christianity in his heart.
Eternal life consists in happiness and holiness; it is made up of these two, and there is such a necessary connection between them, that they run into one another; but for order-sake, I shall distinguish them thus:
The happiness of eternal life consists in the pardon of sin, in the special favour of God, and in the pleasure that arises from the regular operation of all our powers and passions. Now these three things are, in some measure, found with every soul that believes in Christ.
The happiness of eternal life consists,——I. In the pardon of sin; thence arises peace of conscience. This is a part of heaven; the perfection of this peace belongs to the heavenly state. Our pardon is complete on earth, but the sense of this pardon is not complete and free from all doubts, or at least from all danger of doubting, till we arrive at full glory. When a soul is made sensible, that all its iniquities are for ever cancelled, that God will never avenge any of his crimes upon him, when he knows that this God, who has a right to punish with everlasting revenge, is at peace, and will demand no more satisfaction for his sins; this soul then has the beginning of heaven. This is a part of final blessedness, and of complete eternal life.
Now this is, in some measure, found in believers here: They that have trusted in the Son of God, begin to find peace in their own consciences, they can hope God is reconciled to them through the blood of Christ, that their iniquities are atoned for, and that peace is made betwixt God and them. This belongs only to the doctrine of Christ, and witnesses it to be divine: For there is no religion that ever pretended to lay such a foundation of pardon and peace, as the religion of the Son of God does; for he has made himself a propitiation; Jesus the righteous is become our reconciler by becoming a sacrifice: Rom. iii. 25. Him hath God set forth for a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, that he might be just, and the justifier of him that believes in Jesus: Therefore being justified by faith, we have peace with God, Rom. v. 1. Behold the Lamb of God, that takes away the sins of the world! was the language of John, who was but the forerunner of our religion, and took a prospect of it at a little distance: And much more of the particular glories and blessings of this atonement is displayed by the blessed apostles the followers of the Lamb.
Other religions, that have been drawn from the remains of the light of nature, or that have been invented by the superstitious fears and fancies of men, and obtruded on mankind by the craft of their fellow-creatures, are all at a loss in this instance, and can never speak solid peace and pardon.
1. The religion of the Heathens, and the best of philosophers, could never assure us, Whether God would pardon sin at all, or no. The light of nature indeed would dictate thus much, that God is, in his own nature, gracious, and compassionate, and kind; but whether God would be gracious to you or me, compassionate to such ill-deserving sinners, as we are, the light of nature could never determine. It is only the Son of God, that came down from the bosom of the Father, could so well inform us how the Father’s heart worked towards such sinners, in the designs of pardon and reconciliation.
2. Again, the light of nature could never tell us, how often God would pardon sinners. Suppose it could be found out by reason that God is so compassionate, that he could forgive offences, yet it could never be inferred how often we would be forgiven; and if he had pardoned us once, we might for ever despair if we had committed new iniquities: For who but a divine messenger can tell us, that he will often repeat his pardons?
3. The light of nature could never inform us how great the offences were that could be forgiven; reason could never tell us, that rebellions of the biggest size, and treasons of the blackest aggravation, should be all cancelled; the light of nature could never say, All manner of sin, and blasphemy, shall be forgiven to men. This the Son of God hath only taught us, who came from the bosom of the Father, and who laid a foundation for the brightest displays of pardoning grace.
4. Reason, with all the principles of natural religion, could never teach us what we must do to obtain pardon, and on what terms God would forgive. Reason indeed might require us to repent of sin, but it could never assure us, that he that confesseth, and forsaketh his sins, shall find mercy. Nor could it shew us any mediator or reconciler between God and man, nor how, or in what manner, we must address ourselves to him, or to an offended God by him; reason could never start a thought of this strange way of salvation, that we must believe, or trust in another’s sufferings in order to the pardon of our own sins; that we must depend on the merits and righteousness of one that died, in order to obtain forgiveness and life; that by faith, in the blood of Christ, God will justify them that believe in Jesus? What could the light of mere nature teach us concerning this Jesus? And yet there is no other name under heaven whereby we can be saved; Acts iv. 12.
5. The light of nature, or any religion invented by men, could never acquaint us with the foundation of divine forgiveness, nor shew us any merit sufficient to procure it; and in this sense we are left at a loss in all other religions, upon what ground we could expect pardon from God: For they knew nothing of an atonement equal to our guilt, nothing of a satisfaction great as our offences, and that could answer the high demands of infinite and offended justice. Mankind found out by reason, and by the stings and disquietudes of a guilty conscience, that there was an offended God in heaven; and in several countries they followed the dictates of a wild and uneasy imagination, inventing an endless variety of methods to appease the angry Deity. What multitudes of rams, and goats, and thousands of larger cattle, were cut to pieces, and burnt, to atone for the sins of men? What deluges of blood have overflowed their altars? What fanciful sprinklings, and vast effusions of wine and oil? The first-born son for the transgression of the father, and the fruit of the body for the sin of the soul? What cruel practices on their own flesh? What cuttings and burnings to procure pardon? And yet, after all, no true peace, nor reasonable hope.
The Jewish religion indeed was invented by God himself, and it contained in it the way of obtaining pardon, but it was veiled and darkened by many types and shadows; though it was not defective as to real pardon, yet it was very defective as to solid peace; therefore the apostle tells us, Heb. x. 1, 2, &c. The law having a shadow of good things to come, and not the very image of the things, can never, with those sacrifices which they offered year by year continually make the comers thereunto perfect, &c. The sense of which, compared with the following verses, is plainly this, Those sacrifices, that were so often repeated, could never perfectly take away the conscience of guilt: there still remained some trembling fears, some uneasy doubts, some painful concern of mind, whether their iniquities should be entirely cancelled or no: because they were convinced that the blood of bulls and goats could not do it, and they could not fully and plainly see the blood of Jesus, the Son of God, the Saviour. Dark hints, and obscure notices of such a Messiah, and such a sacrifice, they had; but such a one as could not generally free their consciences from all sense of defilement and guilt, and fears, though it cleansed their souls in the sight of God.
The Socinians, in our age, can have but very little solid comfort, if they are truly awakened to a spiritual sight of the law of God; for when they have nothing to plead with God, and nothing to trust in but his mere absolute mercy, while they deny the proper satisfaction of Christ Jesus, how weak must their hope be, how feeble is the foundation of it! but when a poor, convinced, awakened soul, that now believes the doctrine of Christ, has been long before tormented in his conscience about atonement for sin, and found no hope; the christian religion, the gospel, with its pardoning grace, and the satisfaction that Christ has made, gives the soul peace, and leads the troubled conscience to rest and quiet; he trusts this gospel, he receives this salvation, and hath the witness in himself that it is divine.
II. The happiness of eternal life consists also in the special favour of God, which is distinct from the pardon of sin; for it is very possible for a criminal to be pardoned, and not to be made a favourite of the king. The favour of God, and a sense of this favour, is a great part of heaven. This is called seeing of God, often in scripture. When souls are fully possessed of the love of God, when they have it shed abroad in their hearts in perfection; when they know that the infinite and eternal Maker and Governor of all things loves them, and will for ever love them, this is eternal life; and this is enjoyed in some measure here on earth by true believers, this is a part of eternal life begun in the heart of every christian; for when God pardons, he receives into his peculiar favour.
This the christian religion teaches us, but the light of nature could never tell us so: for if the light of nature and reason could have proceeded so far as to acquaint us with pardoning grace in all the extent of it, yet it could never have presumed to assure us that he should make the rebels he had pardoned his favourites for ever. We might have been forgiven, and then annihilated. But the scripture teaches us, whom God forgives he makes favourites too. And Christ Jesus has laid the foundation of this double blessing; for he has not only made an end of sin, but brought in an everlasting righteousness; Dan. ix. 24. He has fulfilled the law in all the commands of it, as well as borne the penalty; he has purchased all the blessings of divine love, as well as bought a freedom from divine vengeance. If when we were enemies we were reconciled to God by the death of his Son; much more being reconciled we shall be saved by his life, Rom. v. 10. And in ver. 1, and 2, he saith, Being justified by faith, we have peace with God, through our Lord Jesus Christ, and rejoice in hope of the glory of God. Thus you see there is not only reconciliation but full salvation; not only peace with God, but the hope of glory to be obtained by believing on the Son of God. Many are the instances of saints here dwelling in flesh in a day of grace, that have been raised to a good degree of eternal life in this respect, that have had a joyful sense of the love of God shed abroad in their souls, and upon solid grounds have hoped for glory, such as no other religion could pretend to furnish them with; and this is a witness to the truth of christianity.
No mere human religion can pretend to tell how this special love of God may be attained, no human religion can ever tell us how long this love of God shall continue; but the word of God gives us full evidence and assurance that the worst of sinners who apply to Jesus Christ the Saviour, in the way of humble faith and hearty repentance, shall not only be forgiven and released from the guilt of sin and punishment, but also shall be beloved of God for the sake of Christ, and that this divine love is everlasting. Read Acts iii. 19. Repent and be converted, that your sins may be blotted out. Acts xvi. 31. Believe on the Lord Jesus Christ, and thou shalt be saved. And when persons are interested in these promises, who shall lay any thing to their charge? Who shall condemn them when God justifies? Who shall separate them from the love of Christ? Shall tribulation or distress, famine or sword? No, by no means; for in all these things we are more than conquerors through him that has loved us; and we are persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord; Rom. viii. 38, &c.
When a rational mind is awakened to see the emptiness of all creatures, and their insufficiency to make him happy, and finds nothing but the eternal love of God capable to make a creature truly blessed; how miserably must that soul be tormented, that knows not whether God will love him or no, nor how this love may be attained; nor, when once attained, how long this love will continue? But he finds an answer to all these painful questions in the gospel of Christ: For the Father loves the Son infinitely, and loves all those that believe on him for his sake; they are for ever accepted; in him who is first and for ever accepted: and they are beloved in him who is first and for ever beloved; Eph. i. 6.
III. The happiness of eternal life consists in the pleasure that arises from the regular operation of all our powers and passions. This was a great part of the happiness of the innocent man; his reason was the guide to all the meaner faculties, and his appetites, and his affections in a sweet harmony followed the conduct of his reason: And as his understanding and judgment put forth their regular dictates, so the meaner powers paid a constant obedience, and pursued their proper objects. There was no irregular anger to set his blood on fire; no intemperate and corrupt wishes to vitiate his nature, to pollute his pleasures, and disturb his peace; none of those tumults and hurricanes in his soul, which we so often feel in our fallen state, and lament them much oftener than we can suppress them. And as the fancy and appetites of innocent Adam submitted to his reason, so, doubtless, if his Maker were pleased to reveal any sublimer truth to him, which his reason could not comprehend, then reason itself submitted to that revelation, believed the word of a speaking God, and resigned the throne to faith. His natural powers had no uneasy contest, there was no civil war nor rebellion amongst them to interrupt his happiness.
And thus shall it be again, but in a more glorious manner, when we are raised from all the ruins of our fallen state, and eternal life is made complete in heaven.
But before we arrive at that final glory, the same sort of happiness is begun in every believer in a state of grace. These are the beginnings of eternal life, the earnests and the pledges of the perfect blessedness which we hope for; and this arises from our faith in the Son of God. For when we have attained a good hope of forgiving grace through the blood of Christ, and believe that we are beloved of God our Maker, what have we then to do but to abide in his love? We learn to despise those tempting objects that would awaken our intemperate passions, and walk onward in peace and pleasure towards our complete felicity. For since God is become our God through the mediation of his Son, we have no need to seek the meaner delights of sense and appetite, because we possess the supreme. We have the Son of God himself for our leader and example, and he that believes on the Son of God, walks as he also walked.
Besides these moral or persuasive helps that belong to the christian life, we have also the Spirit of God given to reform our natures, to put all our misplaced and disjointed powers into their proper order again, and to maintain this divine harmony and peace. It is the blessed Spirit that inclines reason to submit to faith, and makes the lower faculties submit to reason, and obey the will of our Maker, and then gives us the pleasure of it. And if at any time, through the power of temptation, the violence of appetite, and the imperfection of grace, this blessed harmony and order be disturbed, and this pleasure interrupted; the soul of the christian is never easy till it rise again by repentance, and recur to the Son of God, to fetch new and vigorous supplies of the Spirit, and of this eternal life from him, and thereby it regains its peace and pleasure.
But these thoughts naturally lead me on to the second part of this subject, viz. holiness.
Thus much shall suffice therefore concerning the first part of eternal life, which consists in happiness, viz. pardon of sin, peace of conscience, the favour of God, the sense of his love, and the pleasurable harmony of our natural powers. These are found in true believers, and this is a noble witness to christianity to prove it divine.