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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	old_a	testament_n	6,574	5	8.1314	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87095	The first general epistle of St. John the Apostle, unfolded & applied. The second part, in thirty and seven lectures on the second chapter, from the third to the last verse. Delivered in St. Dionys. Back-Church, by Nath: Hardy minister of the gospel, and preacher to that parish.; First general epistle of St. John the Apostle. Part 2.	Hardy, Nathaniel, 1618-1670.	1659 (1659)	Wing H723; Thomason E981_1; ESTC R207731	535,986	795

old the Law was literally written by Gods Finger in two Tables of Stone so it is spiritually written by Gods Spirit in two Tables of flesh the mind and the heart This annoynting then teacheth 1 Illuminando intellectum by enlightning the understanding to see and discover those things which are revealed in the Word the first work of the Spirit in conversion answereth that first word and work of God in the Creation Let there be light by this light it is that the darknesse of ignorance is expelled and the eyes of the minde are opened to apprehend Divine Writings in their own lustre and beauty It is observed of Paper that being oyled it is thereby made bright and so fitter to receive the beams of the Sun and conveigh the light into the room so is it with our minds which being annoynted with this oyl are thereby fitted to receive that heavenly light of Evangelical Doctrin and whereas the oyl which is put to the Lamp feeds it when it is kindled but cannot give light to it such is the excellency of this Unction that it giveth the light of saving knowledge to them who are altogether destitute of it Nor is this all but further 2 Inclinand● voluntatem by inclining the will to embrace the goodnesse and taste the sweetnesse of those truths which are understood this oyl doth not only cherish the light of the Lamp but softens the hardnesse of the tumor remove the darknesse of the understanding but mollifie the perversnesse of the will As for the manner of the Spirits operation upon the will it is not to bee disputed many Controversies which trouble the Church would easily be reconciled were the Modus layed aside I suppose none will deny but he who made the will knoweth how to perswade it without coaction and incline it without compulsion and therefore we need not fear to affirm that the annoynting teacheth by inclining the will the truth is were it not that this teaching had an influence upon the will as well as the understanding it could not guard against Error and preserve from Apostacy nothing being more usual than for those who are taught outwardly and not inwardly to reject those truthes whereof they have been fully convinced for want of a kindly influence upon the will by which they should constantly adhere To summe up this point and there-with this Discourse See the excellency of the Spirits teaching beyond all others other School-masters set only truths before us but cannot put them into us they present them to our eyes or ears but cannot write them upon our hearts only this School-master can and doth not only by his Word speak to our ears but by his Grace to our souls oh therefore let us implore this sacred Unction that he would vouchsafe to become our Teacher let us begge of him that he would first give us flexible spirits and decible mindes whereby wee may bee willing to bee taught which is to take away the heart of stone and give an heart of flesh and then that he would make us to know and embrace Divine Truths which is to write his Law in our hearts And withall take we heed how we grieve this School-master by a carelesse neglect of his instructions If at any time hee bee pleased to put any good motions into our mindes let us cherish them and let us beseech him that to those motions hee would adde his powerful impressions and if wee be thus taught of him we are well taught so well that we need no other teacher which leads me to the other branch of the sufficiency of his instruction in the negative expression You need not that any man teach you But the time being expired denyeth any further progresse at present and therefore the discussion of that with the other parts of the verse must be referred to the next opportunity THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 27. But the annointing which you have received of him abideth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him THis whole World may not unfitly bee resembled to a Book whereof the cover is the Heavens whose Gilded imbossements are the glittering stars letters are the elements words are the several creatures compounded of those elements sentences are the motions and actions of those creatures and periods are its various ages This is the Book which Almighty God hath given all mankind to read and there is in every man a natural reason which serveth as a Candle whereby wee may discern the characters engraven on it and as a Schoolmaster whereby wee are instructed in the lessons to bee learned from it But besides this School of the World in which the Creator hath appointed to train up all men there is another School of the Church which our Redeemer hath designed for the education of Christians in which respect one of the names by which they are frequently called is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples or Scholars of Christ The Book wherein they are to learn is no other than the Holy Scriptures of the Old and more espeoially of the New Testament The Ushers or Inferiour Teachers are the Ministers whose lips are therefore said to preserve knowledge and at whose mouth wee must seek the Law And if you would know who is the Head-master in this School let St. John give you the answer in the words of the text it is no other than the Holy Spirit of God here called the Annointing But the Annointing which you have received of him c. The sufficiency of this unction in teaching Christians is that part of the Text I am now in handling and having discussed the Affirmative assertion in that it is said to teach all things I am now in order to proceed to the Negative amplification which is expressed in those words And you need not that any man teach you The Apostle Peter speaking of the unlearned and unstable telleth us that they did wrest as many things in St. Pauls Epistles so likewise in other Scriptures to their own perdition where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gerard well observes is a metaphor borrowed from those who put men upon the Rack whereby they oft times force them to speak things against their knowledge and conscience for so do Hereticks impose upon the Scripture a sense contrary to what the Spirit of God intended An instance hereof wee have in this Text particularly in this clause which together with those parallel words of the Prophet Jeremy quoted by the Apostle Paul They shall not teach every man his Neighbour and every man his Brother saying Know the Lord is wrested by the Quakers and such like Sectavies among us as it was by the Enthusiasts heretofore to the undervaluing of the Ministry as needlesse in the Church yea of the

Children incourage Schoolmasters to the discharge of their calling which though conversant about little Children is of great use and benefit Finally Advertise Ministers to take care for Catechizing the little Children as well as instructing young Men and Fathers Our blessed Saviour had so great a respect for little Children that he blamed those who would have kept them from him embraced them in his arms and blessed them David though a King disdaineth not to be a teacher of Children many of the Ancient Fathers Clemens Origen Cyrill of Jerusalem Gregory Nyssen were Cathechists whose office is to instruct little Children yea here this holy Apostle leaveth not out in his writings little Children and so much for the second The last reference of this act is to the Ob●ect whereabout this writing is conversant It is that which is not expressed in the Text and therefore is supplyed by Expositors yet not without some differen●e I ●inde among Interpreters a threefold construction of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write as to the matter of it 1. Some enlarge it as extending to the whole Epistle and so these Verses are a digression from the pr●ceding matter and they may well be called the Epistle Dedicatory wherein St John giveth an account to whom his Epistle is written all Christians in generall and in particular to Fathers young Men and Children 2. Others refer these Verses to the duty of Brotherly love before mentioned and having commended the worth he here showeth the fitness of it to all ages of men I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Commandment of Love to you Fathers young Men Children according to which construction these Verses look backward and are a close of the preceding discourse That which strengthens this reference is that it manifestly appeareth a great part of this Epistle insisteth upon the duty of Love and therefore no wonder if our Apostle when first he speaketh of it both prefixeth a proaemium declaring its antiquity and affixeth a peroration discovering its congruity to all sorts of Christians Finally Others refer these Verses to that prohibition of worldly Love which followeth in the fifteenth sixteenth and seaventeenth Verses and so it looketh forward and is as it were an exordium to make way for that inhibition which he knew would be so unwelcome to the most though it concerned them all And now though by what is already said I conceive the middlemost of these most rational yet since none of them are either improbable or unprofitable I shall handle each 1. If we extend this writing to the whole Epistle that which would be observed is the community of the holy Scriptures This Epistle was written by St John not only to strong but weak Christians to old but young men nay little children and if it was written certainly it was intended that it should be read to them publikely and by them privately for their edification Nor is this less true of the other writings of this Apostle of the writings of the other Apostles and of the Prophets and therefore Vorstius layeth it down as a general doctrine from this Text Sacra Scriptura ●mnibus fidelibus cujusconque aetatis aut conditionis dummodo capaces doctrinae est destinata The Holy Scripture is written for all ages and conditions of Christians who are capable of instruction It is very observable to this purpose what care Saint Paul took for the publike reading of his Epistle to the Colossians and not only to them but the Laodiceans what a solemn charge and adjuration by the Lord he gives that his first Epistle to the Thessalonians be read to all the holy Brethren This practice of publike reading was used by the Jewish Church who had Moses and the Prophets read in their Synagogues on the Sabbath day and accordingly it was followed by the Christian Church in the primitive times Justin Martyr assureth us that in the publike Assembly on the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the Apostolical and Prophetical writings were read to the people and Tertullian saith Convenimus ad literarum divinarum commemorationem one end of our meetings is the commemoration of the Holy Scriptures Rhenanus quoting this passage in his Annotations upon another Book of that Fathers breatheth forth that pious wish Utinam redeat ad nos ista consuetudo Oh that this custome were in use among us That note of St Hierome upon those words of the Psalmist The Lord shall count when he writes up the people as translated by him would not be passed by Dominus narrabit in Scriptura populorum The Lord shall declare in the writings of the people so he renders it that is in Scripturis sanctis in the Holy Scriptures so he glosses it and presently adds Quae Scriptura populis omnibus legitur hoc est ut omnes intelligant The Scripture is read unto all the people to the end all may understand it Nor are the sacred writings only to be read to but by the people of what age and condition soever It is very observable to this purpose how the Psalmist inviteth every man and as St Basil notes upon the place he doth not exclude the woman to meditate day and night which supposeth reading on the Law of God by a promise of blessedness Nay St John in the beginning of that obscure Book of the Revelation asserts Blessed is he that readeth and heareth the words of this prophesit as if by that assurance of bliss he would invite every man to the reading of it Indeed there want not express precepts in this kind it is our Saviours command concerning the Old Testament Search the Scriptures and saith St Cyrill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ gives this charge to the people of the Jewes nor is his assertion without plain proof For those to whom Christ speaks these words were they who sent to John and they who sent the Priests and Levites to John were the common people of the Jewes nor are we to imagine this as a peculiar indulgenc● to the Jewes at that time because of their incredulity unless a preceding prohibition can appear denying the search of the Scriptures to them which since it is not to be found we truly affirm it to be a general mandate And Origen inferreth thence an affectionate desire concerning Christians Utinam omnes faceremus illud quod scriptum est scrutamini scripturas I would to God we would all follow that command Search the Scriptures S● Paul speaking of the New Testament which is most peculiaaly the Word of Christ adviseth the Colossians and in them all sorts of Christians Let it dwell in you richly in all wisdome and S● Hierome notes on that place In hoc ostenditur verbum Christi non suffitienter sed abundanter etiam Lai●os habere debere Hereby is asserted that the Laity ought to have the Word of Christ in them not only

not of our selves 700 abideth in the Church and every true member 707 Union with Christ intimate and indissoluble 41 to 44. expressed by three phrases 739 Unregeneracy a state of darkness 130. of walking in darkness 187 W. WEak Christians in what respects compared to little Children 209 210 Will both in good and evil is looked upon though there bee no deed 287 465 677. of Gods decree done by wicked men against their will 460. of his command ought to be done by us willingly 464 466 Wisdom divine teacheth the vanity of the world 452 World taken two wayes 320. a Book 713. it passeth away 441. an Impostor 443. it seemeth permanent in our eye 451. a dangerous enemy 481 Worldly things the haveing them dangerous 413. occasions of lust 438. to be used not loved 324. they passe away in themselves from their owners and that suddainly 444 to 447 they leave us when most need 455. how of God how not 431 Worldly love wherein it consists 323. how discovered 329 to 332. an epidemical disease 328. unsuitable to a Christian 439. cannot consist with the love of God 416. hardly subdued 411. hindereth the efficacy of the Word 420. a cause of Apostacy prophaneness 421 Word of God consists of three parts 295. it must abide in us and how wee may know whether it doe 296. overcometh the Devil 298 Writings what commendeth them 214 215. why God would have his Word written 216 Y. YEars there are members of the Church of all years 212 Young-men the Devil a great enemy to them 301. prone to many lusts 302. put off the serving of God 304. perswaded to resist the Devil 305 306 FINIS Books printed for and sold by Joseph Cranford at the Sign of the Kings Head and Bible in St. Pauls Church-yard Books in Fol. THe Works of Joseph Hall Bishop of as's Divine Weeks and Works Lexicon Anglo-Graeco-Latinum Nov. Test or a compleat Alphabetical Concordance of all the words contained in the New Testament both English Greek and Latine in three distinct Tables viz. The 1 English whereby any Greek and Latine 2 Greek word may be English Latine 3 Latine rendred into Greek and English Together with the several significations etymons derivations force and empha●is and divers acceptations in Scripture of each word as also the diverse readings in English Greek and Latine each annexed to their proper tables By Andrew Sympson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Characters in two parts accutely distinguishing the more secret and undiscerned differences between 1 The Hypocrite in his best dress of seeming Vertues and formal Duties and the true Christian in his real grace and sincere Obedience as also between 2 The blackest weeds of daily infirmities of the truly godly eclipsing saving grace and the reigning sins of the unregenerate that pretend to that godliness they never had By Samuel Crook B. D. late Pastor of Wringeton in Somersetshire the author of The Guide to true Blessedness Remains of the Reverend Mr. William Fenner Minister of Rochford in Essex being 1 A continuation of his Alarm to drowsie Saints 2 A Treatise of effectual calling 3 The killing power of the Law 4 The Spiritual Watch. 5 The New Birth 6 A Christians ingrafting into Christ 7 A Treatise of the Sabbath In Quarto Jus Divinum Ministerii Evangelici or the Divine Right of the Gospel Ministry by the Provincial Assembly of London Bethshemesh clouded or Animadversions on the Rabinical Talmud of Rabbi John Rogers wherein you have his Spirit Anatomized Principles examined and reasons in some measure refuted By Zachariah Crofton Minister of the Word at Buttolphs Algate London ●efreshing streams flowing from the fulness of Jesus Christ in several Sermons By William Colvit Minister of Gods Word in Edenburge The Husbands Authority unveiled wherein is moderately discussed whether or no it bee lawful for a good man to beat his bad Wife Crucifying of the World by the Cross of Christ By Richard Baxter A Treatise of Self-denial By Tho. Wilson The Crown of Righteousness a Sermon at the Funeral of Tho. Hedges Esq By Th● Watson A late great Shipwrack of faith a Sermon preached by Daniel Cawdry of Great Billing in Northamtonshire A sad Prognostick of approaching judgement a Sermon preached at St. Gregories By Nathanael Hardy Minister of St. Dionys Back-Church Self-denial a Sermon preached to the Assembly of Divines By Edward Reynolds D. D. Peace of Church a Visitation Sermon By Edward Reynolds D. D. Animalis Homo sive concio lat habita ad Academicos Oxonienses Edwardo Reynolds The Quakers Jesus or the unswadling of that Babe James Naylor which a wicked Tolleration hath Midwiv'd into the world discovering the Principles of the Quakers in general a Narrative of the substance of his Examinations and his Disciples as it was taken from his own mouth in their answer before the Magistrates of Bristol also the management of it in Parliament By William Grigg● Citizen of Bristol An Exposition with practical Observations on the eighteenth nineteenth twentieth and one and twentieth Chapters of the Book of Job being forty two Lectures delivered in Magnus Church near the Bridge By Jos Caryl preacher of the Word and Pastor of the Congregation there A Dispute between Walter Roswel and Richard Coppin Large Octavo Enchyridion Medicum containing the causes signs and cures of all those Diseases which doe daily afflict the body of man together with a Treatise De facultatibus medicamentorum dosibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the summe of Practical Divinity preached in the Wilderness and delivered by our Saviour in his Sermon on the Mount being observations on the fourth fifth sixth and seventh Chapters of St. Matthew to which is prefixed Prolegomen● or a Preface by way of Dialogue wherein the perfection and perspicuity of the Scriptures is vindicated from the calumnies of Anabaptists and Papists By Tho. White Preacher of Gods Word Pis●at●r i● omnes Pauli Epistolas Gods Fearers are Gods Favourites several Sermons By Antho. Tucker A practical Discourse of Prayer By Tho. ●obb●● Records Arithmetick Small Octav. A Treatise of the power of godliness consisting of three parts 1 Wherein it consists 2 Cautions against and discovery of several mistakes and hinderances most common to the people of God 3 Several means and helps for the attaining of it By Tho. White Directions and perswasions to a sound conversion for prevention of that deceit and d●mnation of Souls and of those Scandals Heresies and desperate Apostacies which are the consequents of a counterfeit and superficial change being the first of those Books mentioned in the Call to the unconverted By Richard Baxter Confirmation and Restauration the necessary means of Reformation and Reconciliation for healing of the corruptions and divisions of the Churches sub●issively but earnestly tendered to the consideration of the Soveraign Powers Magistrates Ministers and People that they may awake and bee up and doing in the execution of so much as appears to bee necessary as they are true to