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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

which truly belongs to thee though thou art a stripling yet thou art a Childe Why shouldest thou distrust thy Fathers clemency True thy weakness exposeth thee to oftner faylings but doth not debar thee from mercifull indulgence which as it is confined only so it is extended to all the Children of God 3. The efficiency of the benefit cometh last to be considered as it is expressed in those words for his names sake f●● the better explication of which I shall briefly discuss it both Negatively and Affirmatively 1. Not for your own sakes Sin is not forgiven without our desiring God will have us aske and seek and knock for it it is one of the petitions our Saviour teacheth us to use in his Prayer Forgive us our trespasses but still it is without our deserving their being nothing that is or can be done by us in order to forgivness which is in the least degree meritorious of it Do we confess bemoane and forsake our sins these are no compensations of the wrong we have offered by them to the divine Majesty our sins deserve punishment but ou● sorrow cannot satisfie for the offence nay could we for the future performe exact unsinning obedience it is no more then what we are bound to observe and therefore no satisfaction for the former breaches of the Law It is not then any thing in us which induceth God by way of merit to confer a pardon on us when he forgiveth sin 2. For his names sake where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have a double reference either to God or Christ nor is it much materiall to whom we refer it indeed insomuch as Christ is the Proxime antecedent and withall it is usuall with our Apostle to speak of Christ in the third person by one or other of these pronouns it is most probably refer'd to Christ but yet I shall take in both considerations as being neither improbable nor unprofitable 1. For his that is Gods names sake it is that which Allmighty God himself asserts in this very perticular by the Prophet Isaiah I even I am ●e that blotteth out your iniquities for my name sake and accordingly it is that argument by which David pleadeth with God for remission For thy names sake pardon my iniquities And according to this reference name may be taken in a double construction 1. It is a very usuall notion by name to understand honour and glory when God saith to David I have made thee a name like the name of men that are in the earth when the Church saith to God thou didst get thee a name as it is this day it is manifest that by name glory is intended Sutable to this it is that famous men are called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latins Virinominum Men of name in which sense the Poet adorneth it with these Epithets Magnum memorabile nomen of great and memorable Thus when God forgiveth sin he doth it for his names sake that is for his own honour and glory Indeed Gods own glory is the ultimate end of all his actions as he is the first so he is the last the efficient and the finall cause nor is any thing done by him which is not for him The end of our actions must be his glory because both our being and working is from him but the end of his work is his own glory because his being and acting is of and from himself Among all divine works there is none which more setteth forth his glory then this of remission sin by committing it brings God a great deale of dishonour and yet by forgiving it God raiseth to himself a great deale of honour it is the glory of a man and much more of God to pass by an offence as acts of power so acts of grace are exceeding honourable The attributes of Gods grace mercy goodness clemency shine forth in nothing so much as in pardoning sins St Paul speaketh of riches of goodness which attend Gods forbearance how much greater riches must there needs be in forgiveness nay indeed God hath so ordered the way of pardon that not only the glory of his mercy but justice yea of his wisdome in the wonderfull contemperation of both these is very illustrious Nomen quasi not a men quia notificat The name is that which maketh one known and by remission of sins God maketh known his choice and glorious attributes and for this end it is that he vouchsafeth it It is a consideration that may be our consolation Since God forgiveth sinnes for his names sake he will be ready to forgive many sins as well as few great as small indeed the more and greater our sins are the greater ●s the forgivness and consequently the greater is Gods glory and therefore David upon this consideration of Gods name and glory maketh the greatness of his iniquity a Motive of forgivness Indeed to run into gross sins that God may glorifie himself by forgiving them is an odious presumption but to hope that those gross sins we have run into may and will be forgiven by God to us being truly penitent for his names sake is a wellgrounded expectation and such as may support our spirits against the strongest temptations to dispaire 2. By Gods name in Scripture is sometimes understood his word when David saith I have remembred thy name oh Lord in the night and again Look upon me and be mercifull unto me as thou usest to do unto them that love thy name No doubt we are most congruously to understand by it Gods Word of which he discourseth throughout the Psalm And indeed so primarily doth this title of name agree to the word that the Psalmist saith to God Thou hast magnified thy word above all thy name and in this acceptation the sense is that God forgiveth sins for his words sake He hath been pleased to oblige himself by promise which he cannot falsifie to pardon the sins of his Children in which respect our Apostle saith in the former Chapter He is faithfull to forgive and indeed both these acceptions of name are involved are within the other since God forgiveth sins for his words sake because his glory is concerned in making good his word 2. For his that is Christs names sake and thus there is again a double construction of the word name to wit for person and ●or power 1. Name is sometimes taken for the person thus where it is said the number of the Christians was an hundred and twenty names and again Thou ●●st ● 〈…〉 names in Sardis it is manifestly meant of perso●● sutable to this is that of the Poet Nomina magna for great persons and often in Livie Nomen Latimum Romanum for a Latine a Romane and thus frequently in Scripture the name of the Lord and Christ is as much as God and Christ Calling upon the Lord is sometimes exprest by calling on the name of the

hand and hath been already intimated Pride is either internall or externall that is properly the pride of the heart this the pride of life that is both in the understanding and the affection and this especially in the words of the mouth and the apparell of the body all of which are within the compass of that which is here called the pride of life 1. Begin we with internall pride and that 1. As situated in the understanding and so it is nothing else but a false opinion and surpassing estimation of a mans own excellencies This is observable in the Etymologie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man appeareth to himself and would to others above what really he is and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text which is from α epitaticum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumo when a man doth assume to himself what belongs not to him In this respect pride may well be called an unnaturall tumor puffing a man up as if he had eaten a spider Indeed what winde is to the Blather leaven to the Dough and poison to the Body that is pride to the minde swelling it up with high conceits of its own worth in the apprehension of what it either hath or doth enjoyeth or performeth More particularly this overweening opinion is as the Schooles from St Gregory well observe either 1. Ex parte rei in regard of the things themselves whenas we thinke our selves to have that excellency which indeed we have not to wit either not at all or else not in that measure which we fancy 1. Some are so proud that they attribute to themselves what is no way theirs like the flye in the Fable which setting on the Axle-tree of the Coach wheell cryed out what a dust do I raise this was the Laodicean temper which said She was rich and increased with goods and had need of nothing when as he was miserable and wretched poore and blinde and naked What is this but as if a Blackmoore should fancy her selfe a Beauty and a Pigmye imagine himselfe to be a Giant 2. Others yea very many looke upon themselves in multiplying and magnifying glasses whereby it is that their pence seem pounds mites talents and according to the Proverbe Geese Swans this was the Pharisees pride who thought himself holier and Rabsakehs who accounted himself mightier then indeed he was The truth is An error in the defect is pardonable to thinke more meanly but in the excess abominable to thinke more highly of our endowments or enjoyments then they deserve in themselves for what is it but as if a Novice should pretend himself to be a Doctor nay as if a Peasant dreame that he is a Monarch 2. Ex parte causae In regard of the causall influence upon whatsoever excellencies is in or belonging to us and this is when men account themselves either as the principall efficient or as the meritorious causes of any good 1. Some are so proud as to sacrifice to their own nets and look upon themselves as the originals of their own welfare God complaineth of the Israelites She did not know that I gave her corn and wine and oyle reproving her ingratitude but the proud man goeth further and owneth himself as the Author of his enjoyments and atchievements Is not this great Babell which I have built saith Nebuchadnezxar Dextra mihi Deus telum said Mezentias my own right hand got me the victory 2. More are so proud as though they acknowledge their good things to be of Gods communicating yet so as that they are of their own deserving these thinke God rather beholding to them then they to him and look upon all blessings not as the gifts of bounty but rewards of service like to that proud Fryer who said Da Domine quod debes Lord pay what thou owest me even when he desired admission into those Heavenly Mansions 2. Besides this pride of the minde there is yet further considerable a pride in the passions of hope love and desire 1. Pride as in the passion of hope is that which we call presumption indeed presumption of Gods mercy is a fruit of infidelity because we do not rightly conceive of Gods attributes nor firmely believe his threatnings but a presumption of our own ability is a branch of arrogancy and pride it is no wonder if self-conceit be accompanied with self-confidence and he that assumeth too much to presume too much upon himself Hence it is that men thinke with those Babell-builders they can reare a Fabrick as high as Heaven or with Antiochus that they can saile on the Earth and walk on the Water do things which are impossible far beyond the reach of their power as if a fish should attempt to flye or a beast to speak 2. Pride as in the passion of love is a fond dotage upon our own excellencies and this by St Austin is set down as the definition of that which most properly is called Narcissus-like to be enamoured with our own shadow and admire our own beauty Indeed to be well pleased with our own condition whatever it is is an act of humble contentation and very commendable but to be carried with an affectionate admiration of our own endowments as if none were like them is an act of proud affection and justly blameable 3. Pride as in the passion of desire is nothing else in generall but an inordinate and perverse appetite after excelling and going beyond others Indeed in some kinde this desire cannot be perverse though it be vehement Namely 1. When it is in spirituals A desire to go beyond others in virtue to excell them in graces is praise worthy we must strive to be as holy and religious as just and charitable as sober and temporate as the best and it is a commendable emulation to vie one with another in these practises 2. When it is in mentals In matters of knowledge so it be not like Adams desire to be as God we may desire and endeavour to outstrip others to be as subtle as the acutest Sophister as intelligent as the profoundest Doctor as eloquent as the politest Oratour is a lawfull endeavour But in temporals and externals a desire of surpassing others in any kinde is very prone to be inordinate and when it is so deserveth no better a name then this of pride In particular there are two principall branches of this pride in desire when it is of dignity above and authority over others or of praise and glory from others the former of which is called ambition and so St Cyprian reads the word here and the latter vain-glory of each a word 1. The pride of ambition is an exorbitant desire of power and greatness Indeed we may accipere receive that dignity which is cast upon us but we must not arripere snatch at and be greedy of preferment it is not to

argument lesse valid Hee by whose name you are called is holy be you holy in all manner of conversation because it is written Be you holy for I am holy How unsuitable are unholy members to an holy head and therefore how abominable must prophane Christians be to this Holy Jesus certainly the Holy one is of purer eyes than to behold iniquity to wit without fury in any and much lesse in his own followers and as Moses saith God will bee sanctified in those who draw nigh to him so let me tell you Christ will bee sanctified by those who professe his name and therefore either disclaim Christianity or embrace sanctity that you may be in some measure like him who is here stiled The Holy one 2 Having given you this view of the title by which Christ is called be pleased now to look upon this person so called as he is affirmed to bee the donor of the Vnction for so the text runs You have an unction from the holy one that is from Christ It is that which is true of Christ in a double causality 1 Meritorious in as much as hee was at the cost to purchase this unction and that at no lesse a rate than his own bloud the Apostle Paul speaking of Christ saith not only that in him wee have redemption through his bloud but a little after in whom you were s●aled with that holy Spirit of promise the donation of the Spirit being one of those precious benefits which Christs death hath procured for us 2 Efficient in as much as having on the Crosse purchased this Unction for us he rose from the grave and went up into Heaven for this cause among others that he might actually conferre it on us It is said there was in Rome at the day of Christs birth a Fountain of Oyl which sprang forth sure I am this Unction of the Spirit is given to Christ not only for himself but his Church and as the Oyntment trickled down from Aarons head to the very skirts of his garment so the oyl of the Spirit is diffused from Christ to all his members Those two Olive branches mentioned by the Prophet Zachary are by some expounded of Christ his two Natures and of them it is said they empty the golden oyl out of themselves to note that communicative influence from Christ to the Christian whereby he partaketh of this unction It pleased the Father saith the Apostle that in him should all fulnesse dwell not only plenitudo abundantiae but redundantiae vasis but fontis an abundant fulnesse as in a vessel filled up to the brim but a redundant fulnesse as in a fountain whose streams make glad the City of God Thus as it is said in the Psalms he received gifts so in the Epistle hee gave gifts intimating that he received gifts not only for himself but his Church that as he received from his Father the Spirit without measure so we might receive from him the Spirit by measure no wonder if the Spirit be called in Scripture the Spirit of Christ and the Spirit of Christ Jesus and the Spirit of the Lord. If any shall ask why the Apostle did not say you have an unction from him or from Christ but from the Holy one the answer may probably bee returned that it is to intimate the nature of this unction which is an holy oyntment and for that end it is chiefly given by Christ namely for the renewing and sanctifying of our natures that as the oyntment which God appointed to be made by Moses did sanctifie the things and persons which were annoynted with it so doth this unction confer holiness on those to whom it is given upon which account it is called the Spirit of holinesse and thus it is universally given to all beleevers for the preserving them both from sin and errour To end this point and so this discourse You who are Christians only in name and want this Unction you who are Christians indeed and would have this Unction more abundantly learn whither to repair for it It is our Saviours advice to the Laodicean Church and in her to all Christians I counsel thee to buy of mee this choyse commodity is no where else to be had and though it cost him dear yet he sells it us cheap our buying is only begging our paying praying and therefore acknowledging as all our comfort to be in him so grace to be from him let us continually depend on him earnestly seek to him that as he hath shed his bloud for us so he would shed his Spirit on us Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 20. But yee have an unction from the holy One and yee know all things THE Christian Religion as it imposeth difficult precepts so it proposeth pretious pr●mises and though it put the Professors of it upon frequent dangers yet it withall assureth them of glorious priviledges Among those many Promises and Priviledges none of more special concernment than this of the Holy Unction the Spirits Donation by which wee are enabled to all duty and confirmed against all perils There are two things especially by which the Christian Church and her members are endangered namely violent Persecutions and virulent Heresies these corrupt our mindes those perplex our hearts these cheat us of those affright us out of truth but this spiritual Unction is both our consolation and illumination the latter of which it is that our Apostle acquaints us with in the Text But you have c. The second part of this verse is that which I am now to handle namely Beneficii illatio the Benefit conferr'd on all true Christians by vertue of this Unction as it is set down in those words And you know all things For the fuller discussion whereof bee pleased to consider it both absolutely and relatively inclusively and exclusively by the one wee shall see the Nature of the benefit wherein it consists how far it reacheth and by the other its Original whence it floweth and on what it dependeth namely the Holy unction 1 Begin wee with the absolute consideration of the benefit and inquire what is involved in this You know all things There is some little difference in the reading of one word in this clause which would not bee omitted The Syriack reads it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know all men and so the benefit here intended is that which is called by S. Paul discerning of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophilact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to know who is spiritual and who is not who is a Prophet and who is a deceiver nor is this reading here unsuitable because the Apostle just before speaketh of Antichrists between whom and the Orthodox S. John might look upon the Christians to whom hee wrote as able to judge Now this gift in the primitive times was double The one more special onely conferred by the Spirits

things of God which a natural man may know but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the Spirit of God to wit the truths which are purely Evangelical hee receiveth not nor is it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not finde them out but when they are found out and revealed to him hee doth not receive them nor is it only a reception of them into his will but understanding which is intended for it followeth hee cannot know them nor is it onely said hee doth not but hee cannot it being impossible for him meerly by the help of natural reason to attain the knowledge of them and this because they are spiritually discerned that is the Spirit of God which revealeth them must also inable to discern them Indeed Socinus would explain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee receiveth not that is hee findeth not out the things of the Spirit of God but this notion of the word findeth no parallel in the New Testament nay is against the nature of the thing for receiving supposeth some thing offered which when it is applied to Doctrins the offering is the revealing them nor is it lesse incongruity to interpret this of St. Paul hee receiveth not that is hee findeth not out than if one should expound that of S. James receive the ingrafted word that is finde it out which will so much the more appear if you observe the reason annexed why the natural man receiveth them not to wit because they are foolishnesse to him and if these things were to bee found out how could the natural man apprehend them to bee foolishnesse I have been so much the longer in the Explication of this Scripture because it is an explication of the Text and the truth in hand For the prevention of those Objections which may bee made against and the further confirmation of this position be pleased to know that 1 The Reasonable Creature is the subject of Evangelical Doctrin this Spirit doth not bestow his Oile upon Trees and Plants Beasts or Birds nor doth hee raise up of stones and blooks children to Abraham all Divine knowledge is grafted upon the stock of Natural Reason 2 By that Native light of reason within us wee may attain the knowledge of many things delivered in the Gospel those I mean which are common to the Holy Scripture with other writings How many things Historical Moral Speculative Practical are there in the sacred books which wee meet with in Heathen Authors Our gracious God would not so over-whelm humane infirmity in the patefaction of Evangelical mysteries that there should bee nothing for reason to fix upon and yet withall hee would not have all things so suitable to reason that there should be no need of faith 3 The litteral sense of the Scripture words may through industry bee attained to by the help of Reason Skill in the Tongues though it was for a time immediately and extraordinary conferred upon illiterate persons by the Holy Ghost yet is such a gift as may bee attained to by common helps and the same industry which renders a man expert in giving the Grammatical sense of other Authors may no doubt inable him to do the like in reading the books of the sacred Pen-men nay more the Spirit of God in Scripture doth not affect that obscurity of Language which some other writers do and so the sense of it may more easily bee gathered 4 The Spirit of God inlightening us to understand those truths which are purely Evangelical maketh use of Reason this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flower of the soul is not blasted but rather the more opened by the blowing of the blessed Spirit when a man commeth to bee initiated into the School of Christianity hee is not commanded to throw away his Reason onely to subjugate it Indeed every Christian must deny his Reason but that is as hee must deny his affections as it is not the extirpating but the moderating of his affections so it is not the casting away but the captivating of his Reason to the obedience of faith which Christian Religion requireth In one word whilest the Spirits grace is acknowledged to bee principium the principal efficient cause I shall not deny Reason to bee instrumentum an instrumental cause whereby wee come to the knowledge of Divine things 5 And therefore lastly this still remaineth as a sure maxim That Natural Reason by what helps soever improved is altogether insufficient without the Spirits grace to the savoury apprehension of those supernatural and purely Evangelical verities which are revealed in the Holy Scriptures It is not unfitly observed that as nature hath its Secrets and Arts their crafts so all Religions have their mysteries which are not known but to them who are brought up in them It were easy to instance in the Persians Indians Syrians Grecians Egyptians Romans who had their mysterious rites which the Devil taught them and accordingly were taken up in imitation of the true Religion which both in the Jewish and Christian Church never wanted its mysteries such as none can comprehend neither can any apprehend but those who are taught by the blessed Spirit This is expresly asserted by Christ himself when hee saith to his Disciples It is given to you to know the mysterys of the Kingdome vobis datum non vobiscum natum this knowledge is not born with you but given to you if then innate reason were sufficient what need it bee given nor is it onely by outward revelation for so it was to those Scribes and Pharisees the wise and prudent from whom yet those things are said to bee hid to wit because their eies were not spiritually inlightened to discern them if you would know what it is that was given to these Disciples let one of them the beloved Disciple inform you and that in this very Epistle where hee saith The Son of God is come and hath given us an understanding to know him that is true so that not onely the Revelation of that we are to know but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding it self whereby wee know was given by Christ and this as a peculiar grace conferred on some whilest it s denied to others To this purpose tend those metaphors of opening the eies and opening the heart plainly intimating that in the work of Conversion there is not onely an outward but an inward work nor are Evangelical truths onely revealed by the Word but the rational faculties are rectified by the Spirit what more pregnant instance of this truth than Nicodemus to whom the Evangelical Doctrin of Regeneration was preached by Christ himself and yet by whom it was not understood for want of the Spirits illumination no wonder if Gods Promise to his people runs I will give them an heart to know mee without which though hee had showed his Word and Statutes to them they would still have continued ignorant as to any