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 Obâ—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 differenâ—e I â—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 prâ—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 â—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 indulgencâ— 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 Sâ— 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 Sâ— Hierome notes on that place In hoc ostenditur verbum Christi non suffitienter sed abundanter etiam Laiâ—os habere debere Hereby is asserted that the Laity ought to have the Word of Christ in them not only
the same distemper we would trace the footsteps of divine Power and Knowledg and Wisdome but alas all such indeavours will prove vain and cursed fruitless and sinfull Indeed we find Christs Apostles working miracles but not in imitation of Christ rather Christ wrought signs and wonders by them for the propagation of his Gospell and this was only a personall and that a temporary priviledg 2. Christ as God-Man Mediator undertook many Offices in the exercise of which he was pleased to walk as a Prophet he walked up the Mount and from thence gave Laws and Precepts to the People as a Priest he walked to Mount Calvary whereby suffering Death upon the Cross he merited our Redemption He walked from the Grave to Heaven where he maketh Intercession as King and Head of his Church he walketh in the midst of the golden Candlesticks defending and governing his People conquering his enemies giving Laws conferring guifts And in these walks we are not directed to follow him it is an horrid presumption in the Romanists who make a meer man head of the Church who attribute to Saints and Angels a power of interceding in our behalf and therefore we justly assert with the Apostle Paul he hath given him to wit exclusively to be head And again There is one Mediator namely both of Redemption and Intercession between God and Man he who is God and man the Man Christ Jesus Indeed an Analogicall imitation may here be allowed as Christ is Head of his Church so the King is Head of his Kingdome the Master head of his Family As Christ walketh in the midst of his Church so the King in the midst of his Kingdome and the Master in the midst of his house Christ as a Prophet doth give Laws so his Ministers are Prophets to interpret his Laws to the People and all Superiours must be Prophets to instruct those who are under them as Christ intercedeth in Heaven for us so we must pray one for another on earth As Christ offered a propitiatory reall Sacrifice so we must by him offer gratulatory spirituall Sacrifices Finally to performe the Office of a Mediator he `dying on the Cross rose again from the Grave ascended into Heaven so we must dye to sinne live to righteousness and seek the things which are Above Thus we are allowed nay obliged indirectly and allusively to follow Christ in his walks as Mediator but not directly 3. Consider Christs walks as he was Man and so we shall find the actions he performed reducible to three heads Ceremoniall Circumstantiall and Morall 1. Christ walked in a way of Conformity to the Ceremoniall Law and therefore he is said to be made under the Law On the eight day he was Circumcised and thereby became obedient to the whole Law of Moses but in those walks we must not trace him Though he was pleased to fulfill the Law in himself that it might have an honourable Buriall yet he hath abolished it as to us it is not ought not to be observed and thereby as it were revived by us 2. Many things which Christ did were Circumstantiall in some of which it is unlawfull in others possibly it may be inconvenient and in neither of both it is needfull to imitate him The Duration of time in which Christ fasted to wit forty daies and forty nights is such as being miraculous we ought not to follow we are indeed to fast as he did but not so long since thereby we should be guilty of self-murder though withall it was not imprudently but piously appointed by the Church that so long time as Christ fasted a toto wholy from food we should a tali a tanto from some kind of food and from our usuall measure of eating Christs choosing of such persons as Publicans and Sinners to eate and drink and converse familiarly with inasmuch as he came to call them to Repentance and was not capable of pollution by them is no warrant for us to be familiar with wicked men from whom the best may more easily receive evil then do good to them though yet withall it giveth Ministers leave to Converse with those under their charge though wicked that if by any means they may bring them to God Those circumstances of place and time which Christ observed in Prayer when as one time we read he withdrew himself into the Wilderness to Pray and at another time he Prayed all night though the one direct to choice of private places for private Prayer and the other intimate long Prayer in some cases not to be unlawfull yet nether doth the one oblige us to leave our houses and run into a Wilderness nor the other to debarre our selves of a whole nights sleep for the exercise of our devotion That gesture of sitting which Christ was pleased to use when he Preached to the People would be though not unlawfull yet inconvenient for us his Ministers to follow since whereas he taught Magisterially we but Ministerially and so a more humble posture except in case of necessity best befits us Finally The time at which our Lord Administred the holy Communion Namely in the night after supper The posture in which as it is imagined he participated it to wit That of lying which he used after the common custome at his other meales are no patterns necessarily oblieging us to follow them for as to both the time and gesture it appeareth they were only occasionall it being most suitable that the time of the first Administration of that which was to come in the Roome of should be immediately after the Passover and if he did use which yet no Evangelist exâ—resly affirmeth that gesture the probable reason is because he had used it before at the Pasover and so being neerly inoidentall was not intended for our imitation The truth is this on the one hand if it at all oblige it bindeth not only to a but the table gesture since the custome of a countrey is no dispensation for what is of religions and necessary concernment and so even they who pretend in this to imitate Christ are defective But on the other hand in reallity it doth no more bind Ministers and People to conform to it in that holy Administration then that gesture he used in his Sermons doth bind the Ministers in their Preaching and if as by the practice of all sorts it seemeth to be granted it be more decent for the Minister to stand Preaching though Christ sate I see no reason why it may not be more decent for the Ministers and People to receive kneeling notwithstanding Christ did it in the usuall posture of his meales though to all this it might be added that since the posture there used was humi discumbere to lye down upon the ground this of kneeling cometh nearer to it then either that of sitting or standing In fine the Summe amounts to thus much Christs ceremoniall actions being in conformity to a law abolished are not and his circumstantiall actions being
Law saith Damianus made choice of Bullocks and Lambs to be offered in sacrifice to him thereby intimating the diversity of those whom he brings home to himself Alij grandaevâ senectute maturi alij juvenilis incrementi vigore robusti some being of ripe and others of green years Look as in an Orchard there are tender plants midlings and old trees so are there in Gods Church persons of all ages It is otherwise in this respect as well as others in the spiritual then in the temporal warfare in other warres as Priests are exempted by their calling women by their sex sick and impotent persons by their indisposition of body so old men and children by their years but not so in this to which children so soon as they begin to understand are engaged and old men so long as they live The Hebrew Proverb saith of Golgotha that there are in it skuls of all sizes and as in the Church-yard there are dead bodies so in the Church there are living Christians of all years as the Devil hath his slaves among old men young men little children for the Prophet saith of the idolatrous Heathen that the Fathers kindled the fire and the women kneaded the dough and the children gathered sticks to make cakes for the Queen of heaven so God hath his servants and Christ his members for St Paul speaketh of faith dwelling in the Grandmother Lois the Mother Eunice and Timothy the Child Among old men and women we read of Abraham and Sarah Zachary and Elizabeth Paul the aged and Mnason the old Disciple Among young men we read of Josiah the young King and Phineas the young Priest and Daniel the young Prophet Among little children of Samuel ministring before the Lord from a child and Timothy instructed in the Scriptures from a child and the children crying Hosanna to Christ when he came riding to Jerusalem Sometimes God is pleased to instill grace into the hearts of little ones sometimes he giveth a stop to young men in their evil course sometimes he maketh old men the monuments not only of his patience in sparing them so long but of his goodness in bringing them to repentance at last or else conferres upon towardly little children and vertuous young men the reward of length of dayes in this life whereby they come to be old To draw to an end I trust Beloved it may be said of some of many of all these Ages in this City Parish Congregation that they are among the number of those who are at the 12th Verse called little children begotten again and renewed by the Holy Ghost sure I am it concerneth us all of all ages to be of that number It is high time for you that are Fathers if you have not already now to bring forth fruit to God nor let the old man say in the Eunuchs language I am a dry tree there is no hopes of my fruitfulness young Devils may prove old Saints he that maketh dry bones to live can make the dry trees to flourish rather double your prayers and endeavours to bring forth much fruit in a little time and if you have been already planted in the house of the Lord be carefull still to bring forth fruit in old age It is full time for you that are young men to study the divine art of Christianity though whilest you were Children you did and spake and understood as Children yet now you are become men put away Childish things minde what concerneth Gods glory and your own salvation Nor let little Children say with those Jews it is not time to rear the building of Religion The work is long and the time at longest but short you had need begin betimes the journey is great and the time but a day to goe it in there is reason you should set forth early In one word let Fathers be exemplary in piety let young Men be forward in grace let little Children make haste to be good so shall there be still in the Church of Christ Militant Fathers young Men little Children till the last day come when there shall be neither old Men nor little Children but all shall be young Men of full stature and perfect age to all eternity in the Church Triumphant THE FIRST EPISTLE OF St JOHN CHAP. 2. 12 13 14. VERS I write unto you little Children because your sins are forgiven you for his name sake I write unto you Fathers because ye have known him that is from the beginning I write unto you young Men because ye have overcome the wicked one I write unto you little Children because ye have known the Father I have written unto you Fathers because you have known him that is from the beginning I have written unto you young Men because ye are strong and the Word of God abideth in you and ye have ever come the wicked one THere are three things which commend the excellency and worth of any writing or Doctrine purity of matter antiquity of originall and generality of use Indeed those Doctrines which patronize any sin are to be wholly rejected which broach any novelty are justly to be suspected and those which are only of some particular concernment are not generally to be regarded But when the things delivered are pure the authority of them unquestionable and their utility universall they cannot but challenge our attention and reception Such is the Evangelicall Doctrine such are the Apostlicall writings such in particular is this Epistle To this purpose it is that in this very Chapter St John asserts all these concerning his Doctrines Their unspotted purity Verse first where he saith These things I write to you that you sin not Their unquestionable antiquity Verse seaventh where he saith I write not a new Commandment to you but an old the old Commandment is the word which you heard from the beginning Finally their generall extent in these Verses as reaching to all of all ages I write to you little Children c. 2. Having handled the first part of this Scripture namely the persons specified pass we on to the second which is the act performed by St John towards these persons and that is writing as it is often expressed in the severall Verses That I may give you a full account of this part I shall consider the Act here mentioned 1. Absolutely and therein take notice both of the Act it self and the Iteration of it 2. Relatively In reference to the agent who the Subject to whom and the Object about which he writes 1. In the absolute consideration we are to 1. Begin with the Act exprest in the word write St John had spoken before yea no doubt by Preaching the Gospell to them had been the means of their Conversion whom therefore he cals in the first Verse my little Children and now to his former speaking he addeth writing Thus Calvin conceiveth that the Prophets did write a summary or abridgment of those messages they delivered
meet with this construction but I shall not refuse to take up a Pearl though I finde it in a Dunghil and as I shall never receive so neither will I reject any exposition because of the person that bringeth it Besides him that learned Mr. Mede occasionally speaking of these words conceiveth it to bee the last hour of Daniels seventy weeks and so consequently of the Jews Common-wealth Suitable whereunto is the Annotation both of H. Grotius and Dr. Hammond to whom for their excellent illustrations of many Scriptures this age is and future will bee much beholding The only objection that can lye against this interpretation is that this Epistle was written after the destruction of Jerusalem but this can only be said not proved True St. John out-lived that desolation but this Epistle might bee written before it yea this text renders it very probable and accordingly Mr. Mede conceiveth it might be written in the last of Daniels weeks about which time Jesu Ananiah began that woful cry Woe to Jerusalem woe to the Temple Taking the clause in this construction the emphasis of this word Hour will prompt two things to our meditation That the time of the Jews ruine was a set time and a short time 1 An hour is a measured part of time consisting of a set number of minutes whereby is intimated that the time of Jerusalems ruine was fixed and her years numbred it is that which would be considered in a double reference to wit as the Jews were a Nation and a Church 1 Consider them as a Nation and People and wee may see in them this truth exemplified That to all Nations there is an appointed time how long they shall continue hee that sets bounds to the Sea hithertâ— shalt thou passe and no further sets periods to all the Kingdoms of the earth thus long they shall flourish and no longer The signification of that word Mene which the hand wrote upon the wall concerning Belshazzar God hath numbred thy Kingdom and finished it carrieth in it a general truth concerning all Monarchies Kingdoms States the number of the years for their continuation and the term of time for their expiration is determined by God What is become of the Assyrian Persian Grecian and Roman Empires whose glorious splendor in a certain space of time vanished away Indeed according to the Poets expression Momento permagna ruunt summisque negatum Stare diâ— Though some Nations flourish longer than others yet all have their Autumn as well as Spring Winter as well as Summer and when the time registred in Heaven is accomplished on earth the most potent Politick Kingdoms moulder away in a moment 2 Consider them as a Church and Gods people it lets us see that as Kingdoms so Churches have their periods indeed the universal Church shall not fayl God will have if not in one place yet in another an Orb wherein the light of his truth shall shine though not always with the same clearnesse to the Day of Judgement but still particular Churches have their doleful eclipses yea their dismal settings by the removing of the Sun of the Gospel from them Those seven Churches of Asia are deplorable instances of this Doctrin who though once golden candlesticks holding forth the word of life are now inveloped in Mahumetan darknesse Oh see my Brethren what sin will doe to Nations to Churches for though it is God who determineth yet it is sin which deserveth their ruine That which moveth God to remove the Candlestick from a Church is their contempt of the light That which provoketh God to put a period to a Kingdoms prosperity is their heightned iniquity and therefore when we behold as wee of this Land at this day sadly doe a flourishing Church withered a goodly Kingdom overturned oh let us so acknowledge Gods hand as to blame our own demerits since it is upon fore-sight of a peoples transgression that God prefixeth a time for their destruction 2 An hour is a short space of time there are many parts of time longer days weeks moneths years Jubilees Ages but there is only one shorter to wit minutes nay the shortest time by which men commonly reckon is the hour with its several parts so that where our Apostle saith it was the last hour he intends that it was but an hour that is a very short time and Jerusalem should be destroyed Look as when the duration of an affliction is set forth by an hour it noteth the brevity of its continuance so when the coming of an affliction is measured by an hour it noteth the celerity of its approach in the former sense we read elsewhere of an hour of temptation and here in the latter that it is the last hour Indeed if wee look upon the Jewes at this very time we shall find they were very secure not dreaming of so neer and great a destruction The Characters which St. James giveth of the rich Jewes are that they heaped treasure together they lived in pleasure were wantâ—n and nourished their hearts as in a day of slaughter they indulged to their covetous and voluptuous lusts putting the evil day farr from them and yet those were the last days as that Apostle calls them nay the last hour in our Apostles language In this respect it is that our Saviour speaking of this destruction fore-telleth it should be then as it was in the days of Noah when they ate and drank married and gave in marriage till the day that Noah entered into the Ark as being over-whelmed with a general security when ready to bee over-whelmed with the floud Thus may Judgement be at hand when men think it farre off and the Judge stand at the door when the thief imagines hee is many miles distant when they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they cannot escape is the sad threatning which Saint Paul utters against presumptuous sinners wicked men are never more secure than when destruction is nearest and destruction is never nearer than when they are most secure Indeed when men through infidelity contemn it is high time for God to execute his threatnings that by hastening his wrath he may justifie his truth It is but reason that they who will not beleeve should feel and what they would not learn by the Word they should finde in their own sad experience take we heed therefore how wee look at the wrong end of the Perspective which makes the object seem at a greater distance than it is Alas how soon may the brightest skie bee over-cast Voluptuous Epicures saith Job spend their dayes in wealth and in a moment they goe down to the grave When Judgement cometh it cannot be avoyded and too often it surprizeth men before it is expected Whilst the wicked Jewes were encompassed with plenty and promised themselves tranquillity St. John fore-tells their misery and that as approaching It is
before If any man love the world the love of the Father is not in him it is as true the love of his Mother the Church is not in him Indeed in the Primitive times it so fell out that by reason of Persecution they could not cleave to the Church unless they were willing to leave the world and no wonder if the love of the world caused many of them to leave the Church 2 But more particularly 1 The lust of the flesh was a special cause of their Apostacy the Churches bounds were too narrow her Lawes too strict for those licentious Antichrists Indeed it is frequently observable that the great Rabbies against the Church are extraordinary Chaplaines to the Trencher St. Paul describing those false Teachers saith they were such as did serve their owne bellies nay more whose God is their belly St. Peter characterizeth them to bee such as did count it a pleasure to ryot in the day time having eyes full of adultery that cannot cease from sin such as did allure through the lust of the flesh through much wantonnesse in a word hee compareth them to Doggs and Swine and calls them the Servants of corruption Finally St. Jude affirmeth of those Separatists that they were sensual so great affinity hath Epicurisme with Antichristianisme and Sensuality with Heresie 2 The lust of the eyes and that in both notions is no less an incentive of this sinful departure For 1 Curiosity hath ever been a nurse of error Prurigo sciendi scabies ecclesiae the itch of knowing more than wee should proveth too often an Heretical scab when men are not content with truths revealed no wonder if they wander into by-paths and lose themselves in a maze of folly Melior est fidelis ignorantia quam temeraria scientia was a good saying of the Master of the Sentences a modest ignorance is better than a presumptuous knowledge as we must not be too credulous in receiving what is delivered so neither curious in prying into what is concealed it is not seldome seen that as Thales gazing on the Starres fell into a pit so men that meddle with Divine secrets fall into the pit of errour 2 But that which hath ever proved the most usual source of Apostacy is Avarice observe the Apostolical character of the Antichristian Teachers and you shall still finde this to be one they are destitute of the truth saith St. Paul to Timothy supposing that gain is godlinesse and again the love of money is the root of all evil which while some have coveted after they have erred from the faith They teach things which they ought not saith the same Apostle to Titus for filthy Lucres sake Through covetousnesse they with feigned words make Merchandize of you saith the Apostle Peter and again an heart they have exercised with covetous practices which have forsâ—â—k the right way and are gone astray following the way of Balaam the Son of Beor who loved the wages of unrighteousnesse Thus Ignatius St. Johns contemporary complained of some that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather Merchants of Christ than Christians indeed carrying about the name of Christ fraudulently handling the Word of Christ deceitfully mingling with smooth words poysonous errours Thus St. Cyprian accused that Apostatizing Heretick Novatus of whom he saith that hee was avaritiae inexplebili rapacitate furibundus not only covetous but ravenous and insatiably greedy of gain And Isidorus observing that the Novatians stiled themselves the pure saith Mundams se potius quam mundos vocarent they should have called themselves not Puritans but Mammonists And however the Antichristian Apostates of our age have other pretences to wit of purity and godlinesse yet who so diveth into the bottome of their departure from the Church shall finde it to be the enriching themselves especially with the Sacrilegious spoyls of her Lands and Revenues It is a notable saying of Salust concerning avarice that it subverts fidelity and honesty it teacheth men to neglect God and make sale of every thing and what he found true in the Common-wealth we may in the Church that the love of gain causeth men to renounce the faith and they stick not to sell their Religion their Consciences their Souls for money 3 Adde to the two former that which must by no means in this case be left out as having a great hand in it namely The pride of life and that double 1 An arrogant self-conceit too often causeth men to depart from the Church one sort of the Hereticks in the Apostles time were the Gnosticks who were so called from their vain affectation and opinion of their owne knowledge no wonder if St. Pauls advise is not to think of our ownselves more highly than wee ought It is the observation of the Reverend and Learned Hooker that the chief cause of those Heresies which infected the Easterne Church was the restlesse wits of the Graecians ever more proud of their owne curious and subtile inventions which having once contrived they knew how plausibly to vent and Eusebius informeth us of that fore-mentioned Heretick Novatus that he was a man blown up with pride and self-conceit and Vincentius Lyrinensis of Nestorius that such was his scelerata presumptio daring boldnesse as to boast himself the first and only man Thus doe Hereticks and Schismaticks go out from because they account themselves above others above Fathers Councils Antiquitie Authority Church Scriptures all according to that proud speech of Abailardus Omnes alii sic ego autem non sic All others think thus but I think not so 2 An haughty desire of Honour and greatnesse which because they cannot obtain in the Church they seek after by going out of it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius calls him ring-leader of Heresy Simon Magus would bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one and therefore broached those hellish doctrines Diotrephes loved the preheminence and that opens his mouth in prating against S. John It were easy to instance in Donatus Arrius and others who aspiring after dignities and being discontented the one that Cecilian Bishop of Carthage the other that Alexander Bishop of Alexandria were preferred into those seats which they aimed at did thereupon desert the Catholick Church look as through ambition it was that the Devil himself stood not in the truth so hee still carrieth his instruments to this pinacle whence hee throweth them down into errours And thus I have given you a brief portraicture both of the crime and its causes of which these Antichrists are accused They went out from us This heinous charge is that which the Papists at this day draw up against us because wee have deserted them condemning us as Hereticks Schismaticks Apostates and such as have forsaken the communion of the Christian Catholick and Apostolick Church But how causless and unjust thâ—s accusation is hath been both of old and
little after Tune verò sunt quod appellantur si manserint in eo propter quod â—ic appellantur then and then only are they that which they are called Christs Disciples if they abide in that for which they are so called 2 Let all true members of the Church rejoyce in this comfortable Doctrin that phrase of St. Paul The grace of God wherein wee stand is taken notice of by S. Chrysostome as very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very aptly it is said wee stand for the grace of God knoweth no limits hath no end and whereas earthly dignities are quickly lost because the favour of Princes is changeable yea however though none else death will put a man out of the highest Office by the Grace and Favour of God wee stand so fast that nothing can wholly divest us of this glorious priviledge to bee a member of the Church Herein it is that our estate by conversion is far better than Adams by creation hee indeed was in a state of perfect purity but with all in a state of mutability and though placed in Paradise yet so as that hee might nay did forfeit it to the utter ejection of himself and his Posterity wee being through regeneration grafted into Christ attain by his grace though not exact innocency yet a kinde of immutability and are so planted in the garden of the Church that wee cannot be plucked up This consideration is that which should inlarge our spiritual joy but yet not diminish our prudential fear and therefore wee should do well according to the Psalmists advice to rejoyce with trembling It is not to bee denyed but that this Doctrin being abused may become to some an occasion of security but withall it is onely so to them whom it concerneth not the false not the true members of the Church and it is onely so because mis-understood not in its own nature Indeed were this the Doctrin that they who are of the Church shall continue in it though they live never so loosely and go on in their sin impenitently it would bee not onely an occasion but a cause of presumptuous security but the intent of this Doctrin is onely to assure those who are of the Church that through the spirit of Christ by the use of those means God affordeth and exercise of those duties hee requireth they shall bee so far preserved as that either they shall not at all go out of or if through the Enemies subtilty and their own infirmitie and inanimadvertency they are seduced they shall at length return by weeping-cross into the bosome of the Church and what place is here left for sloth and negligence for presumption and security 1 The truth is it is no easy matter on good ground to assure our selves that we are of the Church many not only in others but their own opinion are of the Church and yet are not in reality and if wee bee not indeed of the Church wee cannot continue In this respect that counsel of St. Paul is very needful examine prove your selves whether you bee in the faith use all diligence and faithfulnesse in searching out your spiritual estate 2 If wee bee of the Church wee are not so secured but that wee may fall scandalously and for a time go out from her communion sad experience maketh it good at this day in many who have wretchedly forsaken the truth and the Church for whose return wee pray and of which wee are not altogether without hope since wee trust some of them are gone astray not through wilfulnesse and contempt but ignorance and weaknesse and therefore not onely hee that thinketh hee standeth but hee that doth stand had need to take heed lest hee fall 3 Finally There is no assurance of continuance to the true members of the Church but in the use of means wee are kept by Gods power to salvation but it is through faith and so likewise through fear and watchfulnesse and humility and obedience and prayer and attending on the word and Sacraments and therefore they who are real Christians will not dare to neglect their duty in a fond presumption of Gods upholding mercy The summe of all is our first work must bee to make it sure on good grounds that wee are indeed members of the Church being in some measure assured of that our next care must bee to apply our selves to a conscientious use of all the waies and helps which may preserve us in it and then though still wee must bee diffident in regard of our selves as being conscious of our own impotency yet in regard of God wee may wee ought to bee confident that hee who hath begun his good work in us will perfect it to the day of Jesus and having effectually called us into his Church militant that he will mercifully conduct us to his Church triumphant 2 Having dispatched the Negative it now remaineth that wee proceed to the other way of removing the scandal taken at the Apostacy of these Antichrists to wit the affirmative which assigneth the end for which God permitted it But they went out from us that it might be manifested that they were not all of us These words They went out from us are not expressed in the Original but are necessarily implyed and therefore fitly supplyed by the Translator These words They were not all of us seeme to intimate that some of these Antichrists who went out were of us but the true sense of that clause will bee easily understood if either according to the Hebrew manner of speaking wee read non omnis nullus they were not all that is none of us suitable to which is that of St. Paul to the Romans fetched from Davids Psalms All flesh shall not bee justified that is no flesh or if after they wee adde who were among us for so it amounts to this that all who are joyned to the society are not of the number of the faithful and that they who were not so might bee discovered was the reason why God suffered them to go out Congruous to this is St. Austins gloss upon this text intus cum sint non ex nobis sunt non tamen manifesti sed exeundo manifestantur whilst they were among us they were not of us but they were not manifested till they went out so that by their going out they did not so much fall away from what they were as make known what they were not and that they were far otherwise than what they seemed to be Indeed there is a double manifestation which God aimeth at in permitting the Apostacy of Hypocrites 1 The one of the sincere-hearted that their integrity and constancy may the better appear this S. Paul asserts where hee saith There must bee Heresies that they which are approved may bee made manifest That Question of our Saviour to Peter and the rest Will you also go away seemeth to intimate that then when so many went from him was a
time of discovering what metal they were made of and then their true-heartednesse to their master had an opportunity to show it self Had it not been for those Heretical and Schismatical Apostates of Old those Ancient Fathers both of the Greek and Latine Church had not been such illustrious stars in the firmament of the Church were it not for those of our latter daies and here among us our Church would not have had so much to glory of her Cranmer Latimer Ridley Jewel Whitaker Whitgift and the rest who were so famous in their Generation for their magnanimity in maintaining the truth against Apostatical opposers 2 The other of the false-hearted who by going out shew themselves in their colours This is that which divine Providence bringeth about for a double end 1 For the shame of themselves ut quod occultaverunt ingenium nudarent so Lorinus that their evil disposition which before lay hid may bee laid open to their disgrace whilest these men are in the Church as gilded postes painted sepulchers whited walls they seem beautiful but when they go out the gilt and paint and white are as it were washed off whereby their shameful rottenness appeareth and according to S. Pauls phrase Their folly is made manifest to all men This is that which must fully bee accomplished at the last day when the separation between the sheep and the goats the Orthodox and the Here tick godly and wicked shall be most perspicuous and shame shall cover the faces of all Apostates but sometimes it is that which divine providence ordereth to fall out in this World and that as for their greater ignominy So 2 For the safety of others ut à fidelibus vitari possint so Estius ne alios corrumpant so Daneus that being discovered they may bee avoided and their infection prevented whilest the wolf is covered with a sheep skin hee is not so easily discerned but when the skin is plucked over his ears the true sheep can far better beware him To winde up this learn wee hence 1 To adore admire and extol the Wisdome Mercy and Justice of our God in discovering Hypocrites by their Apostacy It is that wee have so much the more reason to take notice of because wee see it so much fulfilled in our daies The times wee live in have been times of Tryal God hath as it were by a fan winnowed us whereby the chaffe is discovered as by a winde shaken us so that the rotten boughs and fruit fall off How many who whilest the Church had the reigns of government in her hands embraced her doctrin reverenced her Clergy conformed to her discipline have now made manifest that though among they were not of us their factious schismatical spirits which fear then bridled having now had an opportunity show themselves openly Oh let us blesse that divine providence which hath suffered it thus to be as in justice to them for their detection so in mercy to the Church for her purgation 2 To beware how wee please our selves with hypocritical shows Nemo diu ingenium abscondit wee cannot long conceale our temper though the Ape bee dressed up in a mans habit it will upon any opportunity discover its apish nature cito ad naturam ficta redierunt what is feigned is forced and cannot bee lasting besides it is the just judgement of God on all Hypocrites sooner or later to discover them they may for a time couzen men but God cannot bee deceived whilest yet they remain in the Church they are known to him as Judas was to Christ and though hee wink at them for a time yet in due time hee will pluck off their mask and so order it that they shall be made manifest for so it fell out here with these Antichrists who saith the Apostle went away from us that it might be manifest they were not of us THE FIRST EPISTLE OF St. JOHN CHAP. 2. 20 21. VERS 20 But yee have an unction from the holy One and yee know all things 21 I have not written unto you because yee know not the truth but because ye know it and that no lye is of the truth IT is not unfitly observed that in those colder and frosty Countries of the East there are plenty of Beasts which afford furrs to keep mens bodies warm That in the beginning of the spring when Serpents peep out of their holes the ash puts forth which is a present remedy against their sting and teeth no lesse yea far more considerable is the care of God in reference to his Church who as hee permits Heresies and Schismes to disturb her so hee hath provided helps to perserve her For this end hee hath appointed her his written word as a sure canon a safe guide and an unerring rule for this cause hee hath given some Apostles and some Prophets and some Evangelists and some Pastors and Teachers to build her up in the Orthodox faith Finally to this end above all he hath given her his holy Spirit whose illuminating and sanctifying grace is sufficient for her of which it is our Apostle here mindeth the Christians But you have an unction from the holy One c. In these two verses we have two Generals A Remedy prescribed or rather described against the Antichristian poyson But you have an unction from the holy One and know all things An Apology annexed whereby an objection is prevented which otherwise might have been made I have not written unto you because yee know not the truth but because you know it and that no lye is of the truth Begin wee with the Remedy as it is set down in the twentieth verse concerning which wee may take notice of four particulars The Quality what it is an unction The Community whose it is you have an unction The Originality whence it is from the Holy One. The efficacy what it doth and you know all things If you please to reduce the four to three take notice of The Nature of the Antidote it is an unction The Author of it who is called the Holy One. The worth of it by it wee know all things Once more reduce the three to two and then here is observable Doni collatio A gift conferred You have an unction from the Holy One. Beneficii illatio A benefit inferred and you know all things In the handling of the former of these wee shall consider these three things The matter or thing given an unction The Recipients to whom it is given you have The Donor by whom it is given the Holy One. 1 The thing given as an Antidote or remedy against the poyson of Antichristian Doctrin is an Vnction A Metaphorical and allusive expression Annoynting most properly is with oyl or else with Oyntments in which usually oyl is the chief ingredient but metaphorically annoynting is with the Spirit which is as oyl and oyntment Thus wee finde the Prophet saying concerning himself literally and Christ mystically The Spirit of the
our own eies taking nothing to our selves but ignorance and fâ—lly and wickednesse 3 Of dignity Glorious things are spoken of beleevers by the Apostle Peter where he saith They are a chosen Generation a Royal Priesthood an holy Nation a peculiar people and these priviledges they partake of by vertue of this unction Greater honour there cannot bee than those of Royalty and Priesthood Kings are honourable and Priests are venerable Kings are the greatest of men Priests are men of God such honour have all they to whom this sacred Unction is given Wicked men have low thoughts of beleevers it is because they perceive not this Unction but it matters not to bee despicable in the worlds whilest wee are honourable in Gods eies 4 Of Hilarity Indeed this Oile is called by the Psalmist The Oile of gladnesse in as much as it fills the heart with spiritual joy There is as Bellarmine well observeth an Oile of Sadnesse which is used at Funerals and there is an Oile of gladnesse which is used at Festivals and to this is the Spirit compared none are more chearful in all conditions than the annointed ones this oile so mitigateth the asperity of affliction that those who have it are exceeding joyful in all their tribulations in which respect St. Jerom saith excellently Multi vident crucem nostram sed non vident unctionem nostram Many see our affliction but not our unction our troubles but not our comforts our tribulation but not our consolation which far exceeds them 5 Of Felicity Indeed as the annoynting of David by Samuel assured him of the possession of the Crown and Kingdom in due time so doth this Unction ascertain all beleevers of the Kingdom which was prepared for them from the beginning of the world to this purpose it is that the Spirit which here is called the Unction is elsewhere by St. Paul stiled the earnest of our inheritance and as receiving the earnest entituleth to the inheritance so doth the receiving of the Spirit Thus by what we have wee conclude what wee shall have and the participation of the Unction giveth a firme expectance of the Coronation 6 Of Duty which lyeth in two things 1 Making use of this Unction for those choyse and excellent ends to which it is designed It is not the oyntment in the bon but applied to the part which becometh effectual what will the most precious unguent avail him that hath it but doth not use it oh therefore Christians be wise to improve this Unction to the best advantage When then at any time we feel our Consciences wounded our spirits dejected have recourse to this unction for benefit and comfort if as oh how oft thou perceivest in thy self an bardnesse and dulnesse rendring thee unprofitable under the means of grace and unfit for holy services make use of this Unction to soften and quicken thee 2 Walking worthy of and answerably to this Unction It is an undoubted truth where much is received much is expected the greater helps are afforded the greater performances are required God looketh for more from them to whom he hath given his written word than from those who have only the light of Nature and he looketh for yet farre more from them to whom he giveth an internal Vnction than those who have only an external Revelation and therefore as St. Paul exhorts the Thessalonians to walk worthy of their high and heavenly calling so let me exhort Christians to walk worthy of this high and heavenly Unction and so much for the matter of the gift passe we on to 2 The Recipients of this gift in the pronoun You not only we Apostles but you Christians and so this appeareth to be a priviledge belonging to all that are effectually called to Christianity It is St. Pauls universal negative If any man have not the Spirit of Christ he is none of his in which is included that universal Affirmative All that are Christs have his spirit To open this briefly you must distinguish 1 Between the miraculous and the gracious Unction some Expositors conceive our Apostle here referres to that Unction of the Apostles in the day of Pentecost with extraordinary gifts whereby the truth of Evangelical Doctrin was confirmed but had this been his meaning hee should rather have said wee have an Unction for though the sent and perfume of that Unction filled the whole Church and so it was for the benefit of all Christians establishing them in the faith yet the oyl it self was poured upon the Apostles and therefore that sense of that phrase seemeth much strained You have an Unction that is we have an unction for your good It is true that in the Primitive times the miraculous Unction was not only conferr'd upon the Apostles but upon many Christians but yet since our Apostle affirmeth it indefinitely of those to whom he wrote I rather conceive that here he intends that Unction of illuminating and sanctifiing grace which every Christian is partaker of and by which he is enabled to know and beleeve to salvation for though every beleever is not annoynted with the Holy Ghost and power yet hee is annoynted with the Holy Ghost and grace 2 Between the possession and the manifestation of this Unction it is one thing to have it and another to know we have it there may be a presence of the Spirit and yet not a sense of that presence a man may have a treasure in his field and not know it all Christians have this Unction from their first conversion though perhaps they are not presently apprehensive of its vertue and operation 3 Between the droppings and the pourings out of this unction it is one thing to have the Spirit and another to be filled with the Spirit This Unction is variously distributed to some in a greater to others in a lesser but to all Christians in some measure it is not for every Christian like St. Stephen to bee filled with the Holy Ghost and yet there is no Christian of whom it can bee said as St. Jude of those false teachers not having the Spirit To wind it up if we pretend to Christianity where is our Vnction where are the vertues and efficacies of our Unction The Holy Ghost who is here called an Unction is elsewhere compared to a seal and as men use to set their seals on their own wares so doth God his Spirit upon them that are his Oh let this bee the chief of our desires and endeavours that God would make us his sealed his annoynted ones and whilst others count it their happinesse when they can say we have Lands and Houses and riches wee have Swords and Scepters and Robes we have Dainties and Musick and all sort of delights let us esteem it our blisse and make it the height of our ambition to say we have an unction and so much for that 3 The last particular remaining to be discussed in this General is the Donor of this
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 sâ—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 prâ—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
consists 140 143 Love of the World see World Lust three-fold 338. that which was in us by Creation was not prone to irregularity 432. forbidden as well as the outward act 406. after worldly things many times disappointed and if fulfilled soone glutted 448 Lye threefold 23 580. Lyars the vilest of men 597 M. MAlice see Hatred Marriage may bee unlawfully used 348 Memory apt to forget Divine things 593. wee must not onely hear â—ut remember 640 Ministers how they and the people brethren 79 286. must have a futherly affection to the people 203 c. they are watch-men and shepheards 200. must be faithful and prudent 274. must preach particularly 220 220 387. seasonably suitably to their Auditors conditions capacities 275. make a distinction between hearers 593. warn the people of seducers 597 690. commend what is good in their people 134. must win upon them by expressing love 735. their endeavour shall bee accepted 677. no need of them in Heaven 716. they are instituted by Christ to continue in the Church to the end of the world 719. their teaching cannot avail without the Spirit 717. they must bee constant in the faith 644. their peoples constancy their honour at the last day 753. they must live their Sermons 120 121 Miracles by true ones the Gospel was confirmed 580. the shew of them made a prop of heresy 686 Multitude no note of a true Church 499 N. NAme its several acceptions 249. when changed in Scripture some spiritual gift conferd 615 the names of those whom wee reprove not to be mentioned 257 673 Necessity twofold 647 Neutrality and lukewarmness condemned 425 Novelty a badge of errour affecting it dangerous 91 to 94 100 101 O. OBedience cannot bee without knowledge 22. the way to increase knowledge 4 5. it is according to our knowledge 17. Negative not sufficient 11 474. must bee universal 14 15 464. cheerful 465. by it wee know our interest in Christ 71 72. it cannot be exact 16. a bare command should bee enough to oblige to it 429. it is the best tryal of our love to God 472 473. and perfects it 33 35 Old-men why called Fathers 208. to bee reverenced 209. they had need to bee good 212. not too old to learn 221. ignorance in them inexcusable 269. they must labour to know Christ 267 268 tOvercome in what sense wee are said to overcome the Devil now 285. wee are not compleat victors in this life 286. how it is to be done 283 284 P. PArdon of sin see Forgiveness Perfection twofold 33. perfect Christians compared to Fathers 204. b. Perseverance in adhering to Christ the Church the truth received 641 738. it must bee to the end 740. most commendable in Apostatizing times 635. it is not by our selves but Gods sustentation 529. the doctrine of it upon what grounds built 531 532. no true cause of security 535. an attendant of true grace 633 Play how unlawful 356 Polygamy a lust of the flesh 347 Prayse due to Virtue 134 259 578 Preacher see Minister Predictions the verity of those which are Divine 496. especially concerning Christ 603 604 Presumption of an interest in Christ 74 75. of our own abilities 394 Priviledges the enjoyment of them should not content us 526 Pride loveth to show it self 389. why called pride of life 390. its several kinds 390 to 394 a general sin 402. maketh a man like the Devil 404. it is attended with shame 405 Promises Divine are sometimes matter of precept 736. suitable to our necessities 648. most faithful 666. The promise is Eternal life 663. first promised and then given 665. to them that persevere 670. promised before Christ but not so clearly as by him 665. Humane oft-times larger than their performances 399 661 Protestants injustly charged by the Papists as Schismaticks 512 513 Q. QUakers how irrationally they decry the Ministry and blasphemously they wrest Scripture 721 722 R. REason of what use in Divine things 577 insufficient without an higher light 575. pretended to by Hereticks 686 Regeneration compared to light 131 Remission of sin see Forgiveness Repentance abstaineth from all sort of lusts 406 407. the delay of it dangerous 304 Repetition of one and the same thing frequently used in Holy Writ and why 131 to 135 Reproof ought to bee with expression of love 205. a. and yet sharp against notorious sinners 599. but yet without naming the persons 257 673 Resolution necessary in a Christian to his combat with the Devil 290 Riches when got and kept sinfully 376 to 381 S. SAcrament of the Lords Supper what gesture was used by Christ is not certain if it were wee are not bound to follow it 49 50 Saints their security dignity and felicity by reason of the Annointing 550 Schism the causes of it 508. a great sin 518. un ustly charged upon the Protestants by the Papists 512. justly by us upon the Sectaries 514 Scripture why God would have his Word written 216. man the Pen-man Gods Spirit the Author 219. to bee read by and to all 224 225. with reverence 220. quoted and wrested by the Devil 299. by Hereticks 589 722. a special weapon against seducers 689 Sectaries justly accused as Schismaticks 514 Security greatest when Judgement is neerest 490 Seducers they often prove such who should be Teachers 675. the several wayes of seducing 689. c. Sights wanton forbidden 363. as also such as curiosity prompts to 367 368 Signes three sorts of them 499 Sin God cannot bee the Author of it 433 434. men are apt to transfer it on God 436. it maketh us like the Devil 282 484. it ruineth Churches and Kingdoms 489. How many waies to bee considered 237 238 Sleep when a lust of the flesh 355 Soul no proportion between it and the world 454. hath its diseases as well as the Body 733 Son of God Christ was in such a way as proveth him higher than men nay Angels yea the high God 625 626. hee that denieth Christ denieth Gods Son 617. how much God is offended with it 624 625 Spirit of God compared to Oyl and why 514 c. given by Christ 557 701. the Author of Scripture 219. is not onely illuminating but confirming 731. his grace needful to overcome the Devil 91 his teaching extraordinary and ordinary internal and external 707 708. his inward teaching agreeeth with that in the word 709. it is faithful 727. effectual 729. how hee concurreth to assurance 73 74 Strength spiritual needful to our fight with the Devil 288. wherein it consists 290 strong Christians compared to young-men 210 211 Superfluity what measure of Riches is so 372 373 Superiours ought to bee exemplary 38 T. TEaching see Spirit Ministers Tempting God a great sin 367 Types fulfilled in Christ 579 Truth of the Gospel proved 580 581 V. VAin-glory a branch of pride 396 Victory see Overcome Unction of the sick in the primitive times for another end than that of the Papists 696. in Baptisme ancient but not Apostolical 695. Spiritual is