which were for sometime affixed to the gates of the Temple for the people to read and afterward taken down and laid in the treasury and it is expresly asserted concerning God himself that after he had given the Law speaking the ten words with his own lips he wrote them with his own fingers in two tables of stone If you shall inquire a reason why God would have his word not only spoken but written and his Apostles not only Nephtalies to give goodly words but Zebulons to handle the pen and not only Orators but Secretaries I answer upon a threefold ground drawn from themselves their people and the truth they had delivered 1. In regard of themselves Inasmuch as writing was a supply of their absence The Mother cannot be alwaies present with the Babe to suckle it with the dug and therefore she provideth a sucking bottle to refresh it in her absence thus the Apostles because they could not be in many places at once and consequently not alwaies present with their scattered flock vouchsafed to write to them that their wrightings might be instead of vocall instructions 2. In regard of the people Since these writings were an excellent means both of strengthning their memories and confirming their faith 1. The writing did bring to the peoples remembrance what the Apostles had formerly taught them This St Peter asserteth as the end of his writing to stir up the pure minds of the people by way of remembrance it being a great prop to memorie when those truths which have been sounded in the eare are afterwards presented to the eye whilst what was lost to the one is restooed to the oâ—her and so truth secured to the memory 2. These writeings were no small confirmation of the people in the faith by speaking the Apostles did as it were lay the foundation and by writeing they reared the Fabrick by Preaching they planted and by writeing watered Finally by speaking they converted Heathens to and by writeing they corroborated the Christians in the faith 3. Once more In regard of the truths themselves that they might hereby be perpetuated to posterity To this purpose Rivet asserteth the writings of Gods Word as not only profitable but necessary Labili memoriae posterorum successioni as to help the weakness of memory so to transmit revelations to after ages Aelian reporteth of certain frogs which taking a kind of reed into their mouths save themselves from the water serpents that would devoure them thus the holy Apostles by taking a Pen into their hands have preserved those pretious truths which the Devill indeavoureth to swallow up By which it appears that the sacred writings though they were directed to them who then lived yet they are intended for us St Paul saith of the writings of the Old Testament That the things which were written aforetime were written for our learning the like may we say of the writings both of the New and Old Testament they are for our use and instruction And surely this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cals for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading is the end of writing and since the Apostles took the pains to write it is but just we should bestow the time to read It was a sad complaint of God himself against Israel I have written to them the great things of my Law and they have accounted them as a strange thing Oh that the like accusation might not be charged by Christ upon us I have written to them the great things of my Gospell but they have counted them as a strange thing and are strangers to them How sad is it to think that whereas Davids blessed man meditateth on Gods Law day and night with many of us daies and nights nay weeks and moneths pass away without reading and meditating on the sacred writings Oh let us wipâ— of the dust of contempt from the cover of our Bibles and recall them from the land of forgetfulness whither our neglect hath banished them 2. It would yet further be taken notice of that here is not only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write in the thirteenth but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written in the fourteenth Verse the sense whereof is fitly rendred by Estius to be Scripsi iterumque scribo I have written and again I write Our Apostle doth not only adde precept to precept but line to line concerning the same precept and though he had written just before yet he writeth again nor are we to imagine it was through want of matter but abundance of zeal that our Apostle striketh a second time upon the same string That workman who would fasten the naile in the wall must drive it home to the head by repeated blows many times as second thoughts are better so sâ—ond admonitions are stronger and have a more prevailing influence some indeed awake at the first call but the most have need of a second nay a third Calvin too rashly judgeth these repetitions in the fourteenth Verse to be superfluous yet I would to God they were but St John knew it otherwise and we cannot but observe it in our own experience there is a great necessity and therefore just reason that we should write and speak the same lesson once and again and surely if it concerneth us to write it behoveth you to read the same writings again and again the one must not be grievous to us nor the other tedious for you some things need to be read once and again that we may understand them or if reading once we understand let us read again that we may remember and if we understand and remember let us read again that we may finde our affections inlivened 2. Having viewed the Absolute pass we on to the Relative consideration of this Act and that in reference 1. To the Agent That which here this holy Apostle taketh to himself is onely the writing not the enditing he was the Scribe but the Spirit of God dictated or if you will he was the Pen but the Spirit the hand that guided it It is St Peters generall assertion The holy men of God spake as being moved by the holy Ghost And St Paul is no less express when he saith All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine inspiration the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspiring is Gods part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing was the Apostles Indeed we finde two expressions which seem directly opposite one to the other whenas in the tenth Verse of the seaventh Chapter of the Epistle to the Corinthians the Apostle saith I command you not I but the Lord and in the twelfth Verse speake I not the Lord. But it will be easily salved if we consider that St Paul refers to the Doctrine which the Lord Christ delivered himself concerning divorces wherein though there is a generall prohibition except in case of fornication yet there is nothing in particular concerning the case of
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
Catholick Religion but yet even these are falsely pretended by hereticks and by the feigned semblance of these it is that they indeavour and oft times with too much success to seduce their auditors from the faith These Seducers have been more or lesse in all ages but I think I may safely say never more than in this and if you mark it you shall finde the Old cheats still practised The Papists on the one hand pretend to the Church Traditions Miracles and a formal sanctity The Socinians boast much of Reason The Antinomians of Liberty The Anabaptists Quakers and such like of Enthusiasms a light within breathings impulses and discoveries of the Spirit All Sects have some mixtures of truth and would father their Errours upon the Scriptures And now being encompassed as it were with such subtle Sophisters crafty Seducers what need is there of a prudent vigilancy lest wee bee insnared by them according to that excellent advice of St. Peter Beware lest ye also being led away with the errour of the wicked fall from your own stedfastnesse Behold saith our blessed Saviour to his Disciples I send you forth as sheep among wolves bee yee wise as Serpents and innocent as Doves wise as Serpents to defend themselves innocent as Doves in not offending others or as Prosper to our present purpose innocent as Doves in not circumventing any and wise as Serpents in not suffering themselves to bee circumvented and surely this Serpentine wisdome is that which concerneth all Christians in some measure to attain so much the rather because these wolves as our Saviour elsewhere speaketh come in sheeps cloathing for this reason saith Optatus Ut prius ovis mordentem lupum sentiat quam praesentiat venientem that they may seize upon the sheep before it can perceive them comming Hee that walketh among snares had need bee cautelous and no less reason have we to bee circumspect who are in the same danger which those Christians were in of them that would seduce then and so much shall suffice to have been spoken of the first General namely the mischievous design of the false Teachers I go on to a more brief dispatch of the other which is The Pious care of true Apostles These things have I written to you concerning them For the full discussion whereof I shall look upon the writing here mentioned in a double reference namely as it was a result of the Spirits dictate and as it was an argument of St. Johns care 1 As a result of the Spirits dictates for St. John and the other holy men of God spake and wrote as moved by the Holy Ghost and so wee are here to take notice that the Divinely inspired writings are of excellent use against Seducers Indeed as a straight line discovers what is crooked and the clear light dispells darknesse so the word of God serveth to discover who are Seducers and to dissipate their clondy errours you erre saith our blessed Saviour to the Sadduces not knowing the Scriptures tacitly teaching us that the Scriptures well known and rightly understood are a guard against errour The whole Scripture saith St. Paul is of divine inspiration and is profitable as for reproof of sin so for the correction of errour Let it therefore bee our business especially in such erroneous times as these to study the Scriptures and not onely to bee well versed in the letter but acquainted with the meaning of them that as our Saviour refelled the tempter so wee may bee able to refute seducers with a scriptum est No darts pierce so deep as those which are taken out of the Lords armory no arrows hit the mark like those which are drawn out of Gods quiver nor is any sword so sharp as that of the Spirit and therfore as David hid Gods word in his heart that hee might not fall into sin so let us that we may not run into errour 2 But that which would bee chiefly taken notice of is that his writing these things concerning Seducers was an argument of his care that the people might not bee deceived by them It is that which wee finde to have been not only the care of this but the other holy Apostles the greatest part of St. Judes Epistle and of St. Peters second Epistle is concerning these Seducers frequent caveats wee meet with in St. Pauls Epistles to the same purpose witnesse his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Colâ—ssians Beware lest any man spoil you nay his threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Philippians beware of Dogs beware of evil workers beware of the concision and to name no more his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Romans beseeching that they would mark and avoid such It were easy to let you see how the Fathers of the Church have in this particular traced the footst eps of the Apostles Ignatius bespeaketh the Christians of Antioch in words much like those of St. Paul to the Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beware of Dogs Serpents Dragons Aspes Bazilisks Scorpions St. Cyprian in his Epistle to all the people is very urgent with his â—râ— vos fratres and again with his admoneâ— pariter et consulo advising admonishing intreating that they would not beleeve the smooth words of false Teachers lest they did mistake darknesse for light night for day and poyson for a remedy Irenaeus in his Preface to his first book against Heresys saith this was the reason of his writing those books that the wolves might not devour the sheep of Christ through his default for the same cause were those things written by Epiphanius Athanasius St. Augustin and many others which are extant concerning heresies Nor was it without a great deal of Reason that those holy men were and in particular here St. John was so careful to write concerning Seducers and that both respectu populi in regard of the people for the preservation of their safety and respectu sui in regard of himself for the discharging of his own duty 1 In respect of the people St. John well knew 1 That all men are naturally prone to errour their understanding as well as will being corrupted yea that the best being but men may through want of judgement and partiality of affection bee led aside The bad through wickedness and the good through weaknesse sometimes like sheep have gone astray 2 That the errours to which these Antichrists did indeavour to seduce them were in things fundamental for so it appeareth by the charge hee laietâ— against them which is that they denyed the Father and the Son that they denyed Jesus to bee the Christ a doctrine upon which the whole Christian Religion is founded St. Hierom upon that oâ— our Saviour Bee wise as Serpents observeth Serpentis astutia ponitur in exemplum quia toto corpore occulâ—at capuâ— ut illud in quo vita est protegat the Serpent is therefore mentioned as an Example of Wisdome
things are not taught simultaneously but successively fully but gradually the Disciples themselves were taught by degrees and did not know all things at first nay indeed not exactly at the last it is but a partial knowledge the best have of these all things but yet all those things which conduce to the strengthening us against error and the guiding us in the way of truth are in some though not the same measure taught by this Unction 2 The chief thing here to be discussed is the quality of the act what kind of teaching it is that is here attributed to the Spirit whereof all Christians participate For the better understanding hereof take notice of a double distinction 1 The teaching of this unction is either extraordinary or ordinary that peculiar to some this common to all Christians in reference to the extraordinary teaching it is that St. Gregory saith excellently Ungit Spiritus iste sanctus Citharaedum Psalmistam facit ungit pastorem Prophetam facit ungit Piscatorem praedicatorem facit ungit persecutorem doctorem gentium facit ungit publicanum facit Evangelistam the annoynting of this holy Spirit maketh an Harper so was David a Psalmist a Shepherd so was Amos a Prophet a Fisher-man so was St. Peter a Fisher of men by preaching a Publican so was St. Matthew an Evangelist finally a Persecutor so was St. Paul a Teacher of the Gentiles But it is the ordinary not that peculiar and extraordinary way of teaching which is here intended 2 The ordinary teaching of the Spirit is either external or internal and both these are no doubt included 1 The outward teaching of the Spirit is by the Ministry of the Word and preaching of the Gospel which is contained in the holy Scriptures look as the holy Writings were at first inspired by the Holy Ghost so by them he still teacheth his Church Accordingly it is that all saving truths were dictated by the Spirit to the Pen-men and are fully faithfully delineated in sacred Writ It is a form of sound words every way compleat explicating as Gregory the great saith all the Divine mysteries of Religion and delivering all precepts for Moral practice Quibus quidem duabus partibus omnis nostrae salutis faelicitatis ratio continetur in which two consists the whole doctrine of attaining true happinesse and therefore in this respect this of the Apostle is verified The annoynting teacheth us of all things to wit in the external ministration of the Word 2 Besides this outward there is an inward teaching which the Spirit vouchsafeth to the Church and every true member of it and is here principally aymed at This is that teaching which being the secret work of Gods Spirit is not so visibly discernable the more things are abstracted from sense the more mysterious they are no wonder if it be difficult to apprehend what this teaching is which according to St. Gregory is Allocutio intimae inspirationis an inward inspiration or Spiritual allocution It is a Question much controverted in the Schools how the Angels being Spiritual substances impart their conceptions to one another and surely it is much more hard to know how the Spirit imparts his Divine learning to the soul even they who are thus taught are sure of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so it is but are not able to unfold the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it is so And yet that wee may in some measure apprehend what we cannot fully conceive I shall in a few words acquaint you with that notion of this teaching which the Scripture is pleased to give us and accordingly if you ask what this inward teaching is whereof the Apostle speaketh I shall return the answer in the words of the Prophet Jeremy or rather God by the Prophet It is the putting his Law in our inward parts and writing it in our hearts Indeed as we say in general the Scripture is the best interpreter of it self so in this particular the Prophet is the best Commentator on the Apostle and therefore that wee may more clearly understand the one it will bee needful more particularly to comment on the other and let you see what this putting this Law in our inward parts and writing it in our hearts meaneth by which wee shall the better perceive what this teaching is in reference to which I shall lay down a double conclusion 1 That which the Spirit teacheth inwardly is the same with that hee teacheth outwardly and therefore that which he is said to write in the heart of man is no other than that Law which is written in the Book of God As the minde of the Spirit in one parcel agreeth with the minde of the Spirit in another parcel of Holy Writ so the impressions of the Spirit on the soul answer to the dictates of the Spirit in the Scriptures It is very observable that Christ tells his Disciples the Spirit should bring all things to their remembrance as if the chief end of the miraculous descension of the Holy Ghost upon them were not to teach them any new doctrine but to bring to remembrance what Christ had before taught them surely then the inward teaching of this Vnction whereof all Christians participate doth not reveal any new mysteries which are not already delivered in the Word Among other resemblances the Spirits working upon the Soul is said to be a sealing and among other reasons for this because as the seal maketh no stamp upon the wax but what is answerable to that which is upon the seal so whatsoever the Spirit teacheth the heart is answerable to what it teacheth in the Word 2 The inward teaching or writing of the Spirit is the imprinting of Scripture-truths upon the soul Conceive then the soul as the paper the truths revealed in Gods Word as the Letters the Spirit of God as the Scribe and the ayl of his grace as the Inke by which there is an impression made of the letters upon the paper truths upon the soul For the more particular opening hereof know 1 That this teaching is not a naked motion but a real impression not a superficial wetting but a deep soaking Many there are to whom the Spirit vouchsafeth some taste yet never drink a full draught who have some gliding aspects but no direct beams of the Sun of righteousnesse shining on them it is one thing to hear the voyce of the Spirit speaking another to find the Pen of the Spirit writing that teaching which is here meant is such as confirmeth against error and therefore doth not glide off like water but abide like oyl slightly move but strongly work upon the soul 2 That this impression of the Spirits teaching is upon the whole soul more especially the two chief faculties of the soul the Understanding and the Will so much seemeth to be intimated by that double character of the subject the inward parts and the heart which wee finde in the Prophet as of
the Word and the Apostles taught not but by the co-working of the blessed Spirit 2 On the other hand it cannot bee denied but that as mans teaching is nothing without this unction so this unction can nay hath taught without the help of man There is no question but that hee who at first created man after his own Image could have repaired the decaies of that Image in man without the ministry of man Humane teaching is not a necessary but arbitrary Instrument of the Spirit not without which hee cannot but ordinarily hee will not teach us This unction needs not the teaching of any man to joyn with it Those first planters of the Gospel were immediately taught by this unction and had it sâ— pleasâ—d God all Christians might still have been taught by an inward inspiration without any outward instruction look as in governing the World God vouchsafed to make use of second causes but not out of any necessity as if hee could not govern without them so in teaching the Church the Spirit of God maketh use of men as his ministers but not as if hee could not teach without them 2 These things being premised that which I shall by way of confutation assert and prove is that this unction doth not will not ordinarily teach Christians so as that whilest they are in this world they shall not need the help of mans teaching Though mans teaching is ineffectual without the presence of the unction yet the unction doth not exclude the presence of mans teaching For the clearing whereof in few words you must know 1 In General 1 That our Lord Christ hath instituted a certain order of men in the Church whose office it is to teach and instruct men in the faith This is plainly implyed in that Commission given by Christ to his Apostles of discipling all Nations by baptizing and teaching them to which is annexed a Promise of being with them alway even to the end of the World both which considered together inform us that that Commission was not to expire with the Apostles but that they should have successors in those sacred offices to the end of the World with whom Christ would bee present by his Spirit Congruous hereunto it is that St. Paul expressely saith faith commeth by hearing of the Word of God and that from a Preacher who is sent for that end But most apposite and clear is that of the same Apostle to the Ephesians where hee saith Christ gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers which surely hee would not have given had there been no need of them Very observable to this purpose it is that at the conversion of Cornelius in the vision which hee had hee was directed to send for Peter that hee might tell him what hee â—ought to do and whereas the Spirit might himself have opened Isaiahs prophecy to the Eunuch hee giveth Philip command to go and interpret it and preach Jesus to him yea though Christ himself converted Saul by an immediate appearing yet hee sent Ananias to the finishing of the work and surely if to extraordinary much more to ordinary conversion the teaching of man of those men whom Christ hath for that end appointed in his Church is necessary 2 That the Pastors and Doctors of the Church are not only designed for initiating but the perfecting of the Saints they are St. Pauls own words in the forementioned place For this cause it is that they are resembled not onely to Fathers who beget and Mothers who bring forth but Nurses who bring up the Children not only to Planters but to Waterers till the Tree come to its full growth And they are as so many builders not only to lay the foundation but to rear up the fabrick of grace and knowledge in the hearts of Christians surely then till we come to the measure of the stature of the fulness of Christ which shall not be till we come to heaven we have need that man should teach us 2 In particular As to this Scripture it cannot bee St. Johns intention by these words how express soever they may seem to exclude mans teaching Excellently St. Austin to this purpose If this be true you need not that any man teach you why do we teach you if that Annointing teach you all things wee labour as it were without cause why do wee not leave you to that unction that it may teach you But now I put the Question to my self Et illi ipsi Apostolo facio I may put it to the Apostle himself Let the Holy Apostle vouchsafe to hear a little one inquiring of him They to whom thou writest had this unction thou hast said it The unction which you have received teacheth you of all things ut quid talem Epistolam fecisti quid illos tu docebas quid instruebas quid aedificabas why hast thou written this Epistle to them why doest thou instruct and edify them Indeed it cannot be imagined that St. John should teach them by writing to them if hee did intend by these words to assert all mans teaching uselesse And therefore Caveamus tales tentationes superbissimas take wee heed of spiritual pride in fancying to our selves such a measure of the Spirits unction that wee need not the Ministers instruction Our blessed Lord himself who had the Spirit above measure was very lowly and bids us to learn this vertue of him surely then the greater measure wee have of this unction wee should bee so much the lesse conceited of our selves The good Spirit doth affâ—are breathe grace into us but it is the evil spirit which doth inflare puff men up with the winde of pride it is the poyson of the Serpent swells us not the Oil of the Spirit of God and truely there cannot bee an higher degree of pride than to undervalue the means of instruction Hee who is thus arrogant argueth himself greatly ignorant of the delusions of Satan and the deceitfulnesse of his own heart It is very observable how St. Paul joyneth those two caveats together Quench not the Spirit despise not prophecying the latter being the ready way to the former If thou hast received this unction it is as that Apostle tells the Galatians by the hearing of Faith and by the same means it abideth with and is increased in that it was first conveyed to us The plain truth is hee that is above ordinances is below grace nor can there bee a worse fool than hee who thinketh himself so wise as not to need the Ministers teaching Nor would it be passed by that those very Sectaries who deny the Ministry and scriptures do yet teach one another all the rest attending whilst any one of them who pretends to a Revelation speaketh and therefore I shall not need to spend time in confuting them who by their own practice confute themselves 2 Having in some measure cleared the Quid non what is
flesh and spirit a body and a soul in a tree cortex succus the rind or barke and the sap or juyce so is there in Christian knowledg He whose knowledg is onely litterall hath but the flesh the body the barke the rinde of knowledge only he whose knowledg is spirituall hath the spirit the soul the sap the juyce of knowledg These two knowledges though they agree in the Object whereabout they are conversant yet are they very much different 1. In their efficient For whereas a speculative knowledg of Christ may be in a great measure acquired by industry in reading and is at most but a fruit of common illumination the active knowledg is only obtained by Prayer and is a fruit of speciall Sanctification 2. In their Subject For whereas that is only seated in the understanding this hath an impression upon the will and is sapida scientia a knowledg with a savour and relish of the sweetness of Christ that only floateth in the brain but this sinketh down into the heart that spins fine Cobwebs in the head this maketh the heart beat with a true pulse towards Heaven Finally in their effect that puffeth up with self-conceit this abaseth a man in his own apprehension that only sits upon the lip but this is to be felt at the fingers end that indeed may be nay many times is alone but this is ever attended with obedience Now of this Knowledg it is that St John here speaketh and he that saith he thus knoweth Christ not keeping his commandements is a liar The truth is whereas this knowledg is licet vera tamen imperfecta though true yet defective that is nec vera nec perfecta not perfect nor yet true according to a Theologicall notion it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles expression is a forme of knowledg not the power a shadow not the substance and is not the true because not the good knowledg of God since as the Psalmist saith A good understanding have they that do his Commandements Indeed as works without knowledg are no good works so knowledg without works is no good knowledg He that saith he believeth in Christ and liveth not accordingly believe him not he sheweth his Hypocrisie not his Faith who maketh shew of Faith without Obedience And as it is vain glory to boast of our keeping the Commandements so it is in vain to boast of knowledg without keeping the Commandements In which respect that of St Gregory is very apposite when there is time and place and ability of doing good Tantum quis operatur quantum Deum noverit tantum se nosse Deum indicat quantum pro Deo bona operatur Look how much knowledg so much doing and so much as a man doth for so much he knoweth of God and no more This will yet the more fully appear if we observe the Scripture Language which as it were defineth that knowledg of God by Obedience and denieth it to them who though they be not ignorant are disobedient That expression which the Prophet Jeremy bringeth in God speaking to Shallum concerning his Father is very observable to this purpose He judged the poor and the needy was not this to know me saith the Lord and why is righteous judgment a knowing the Lord but because it was a fulfilling of his command Upon this account it is that these words of the same Prophet they shall not teach one another saying know the Lord are read by the Caldee saying feare the Lord which the wise man joyneth with keeping his Commandements and those of the Prophet Hosea there is no knowledg of God in the land are rendred by the Caldee there is none that walketh in the feare of the Lord. Hence it is that the Sons of Eli though Priests are said to be sons of Belial which know not the Lord God where the one phrase is expounded by the other because Sons of Belial that would not stoop to the yoke of Obedience therefore branded as guilty of ignorance Yet more clearly God saith by his Prophet Jeremy they that handle the Law know me not And this is annexed as the reason because they transgress his Law a strange expression Handling the Law supposeth knowing it and yet not keeping they are said not to know even the Law which they handle and in the same prophesie God complaining of his people of Israel saith my people are foolish they have not known me they have no understanding and why thus but because to do good they have no knowledg Some know that they may know this is curiosity some know that they may be known this is vain glory but some know that they may do this is piety And because the Jews had not knowledg to do good they are said to have no knowledg by all which it appeareth an undeniable truth that for them who break this Commandement to say they know God and Christ is an odious lye To winde up this David acknowledgeth I said in mine haste all men are lyars but St John was not guilty of any such rashness in saying all Hypocrites are liars and therefore Credamus cedamus veritati nosque fateamu◠esse mendaces in a sence of our Hypocrisie let us assent to this verity acknowledging our selves to be liars nor let us any longer believe a lye and so cheat our selves into Hell Do not think a few barren notions drie sapless opinions airy frothy speculations to be a saving knowledg let not saith St Austin thy foolish heart deceive thee by imagining thy self to know God whilst thy Faith is a dead Faith without works Who would fraught his ship with such drossie Oare or stay for that gale which cannot waft him to Heaven Nay knowest thou not oh man that all such knowledg will only serve to make thy mittimus to Hell and aggravate as thy sin so thy torment in that day when all naked empty Knowledg shall vanish away Where will be the Scribes Where the Disputers Where the Wise Shalt thou not then have cause to cry out with the Poet Cur aliquid vidi or with Job Quare misero lux data est Woe is me that ever I knew any thing of God or Christ Oh that I had been born a Pagan an Ideot and never so much as heard the sound of the Gospell for then would my Condemnation have been less In a word what shame will at that day sit upon thy face when thou shalt be found before God Angels and Men a liar and he whom thou saist thou knowest shall say to thee I know thee not Be wise therefore in time and learn what it is to know Christ take heed there be not a worm of disobedience in the tree of thy Knowledg let it not suffice thee to have a great but labour for a good understanding ever remember that knowledg is as the means and Obedience as the end and therefore all knowledg is vain which
they have one upon another Consider 1. In handling them severally begin we with 1. The Being of a Christian It is that which is Characterized by two phrases to wit being in and abiding in Christ both of which are the same in substance and yet each of which hath its proper Emphasis That which is intended by both is the spirituall and mysticall Union which is between Christ and a Christian that which is peculiar in either is that by being in is noted the neerness and by abiding in is intimated the firmness of this Vnion 1. Every true Christian is in Christ Accident is esse est inesse saith the Philosopher the being of an accident is to be in his Subject Christiani esse est inesse saith the Divine the Being of a Christian is to be in Christ Indeed all Creatures have their Being in God and are said to consist in Christ in a generall notion because of their necessary dependance upon him as their Preserver â— but all Christians are in Christ after a more peculiar notion because of that neare and close Union which they have with him as their Redeemer The intimacy of this Union cannot be expressed by a fuller phrase then this of being in it is one thing adhaerere and an other inhaerere it is more to be in then to be with by or about a thing We do not only belong to but we are in Christ not that there is any confusion or transfusion of the substance or person of a Christian into the Substance or Person of Christ but that there is a solid substantiall and personall Conjunction between them Indeed it may seem strange how Christ being in Heaven and we on Earth we should be in him but it will be easily understood if we consider that it is not a locall or corporall but a Spirituall Union which no distance of place can hinder We have an Embleme of this in that of Marriage the knot whereof is indissoluble though the Husband be in the Western and the Wife in the Eastern part of the World No wonder if this spirituall contract unite Heaven and Earth Christ and a Christian together The nature and quality of this Union is that which the holy Ghost hath been pleased to represent in Scripture by various similitudes When St Paul speaketh of putting on the Lord Jesus Christ he implyeth that a Christian is in Christ as the Body is in the Garment which covereth and incompasseth it but this is the most remote allusion the same Apostle useth a fitter metaphor when he compareth Christ to the Head and Christians to the Members for as the Head and Members are so neerly united that they make but one Body so is it with Christ and the Church in which respect the very Name of Christ is given to the Church in those words of the Apostle so also is Christ. For which cause Origen saith Per unum Christum multi Christi by one Christ many Christs are made and St Austin Caput Corpus unus est Christus the head and the body Christ and the Church make but one Christ Parallel to this is that comparison our Saviour himself maketh use of when he saith I am the Vine you are the Branches look as the Branch is in the Vine so as that its very being depends upon its being in the Vine without which it dyeth and withereth so is a Christian in Christ And therefore he telleth his Disciples a little after without me you can do nothing Not to multiply similitudes of all carnall Unions that between a Man and Wife is nearest and by that is this Union shadowed in which respect St Paul cals Marriage a Mystery and let us see that even this resemblance cometh short of expressing this Union for whereas the Man and Wife are but one flesh He that is joyned to the Lord is one spirit To end this See hence both the excellency of Faith and the felicity of a Believer 1. The excellency of Faith Inasmuch as it is by Faith we come to be in Christ sometimes we read that Christ is in us and sometimes that we are in Christ If we would know how Christ is in us the answer is by his Spirit which he conferreth upon us and therefore saith our Apostle Hereby we know that he abideth in us by the spirit which he hath given us Again If we would know how we are in Christ the answer is by believing so much our Apostle intimateth here for these two clauses Hereby we know that we know him and hereby we know that we are in him seem to be Synonymous and plainly intimate that we are in him by knowing which is believing him indeed both the graces of knowing and loving him before mentioned concurre to our Union with Christ Inasmuch as the morall union of hearts is by love and the mysticall of persons by Faith Oh how efficacious is this grace which tyeth the knot between a Christian and Christ and maketh them one 2. The felicity of Believers A Christian besides his naturall hath another more noble being to wit in Christ it is that which is both magnum privilegium and magnum solatium A great priviledg it is to have so near a relation to Christ As it is the honour of Christ as God that he is Ens independens hath his being of himself So it is the honour of a Christian that he hath his immediate dependance on and being in Christ nor is there only honour but comfort in it Since we being in Christ have thereby a participation as of his person so of his merits and benefits That fellowship with Christ whereof the Apostle speaketh in the former Chapter and all the comforts attending on it whence flow they but from this spring Our Union with Christ by being in we have a title to Communion with and so Wisdome Righteousness Redemption Sanctification yea all through him That grand Objection against the comfortable Doctrine of the imputation of Christs Righteousness How can a man be made righteous by another mans Righteousness is hereby answered and the riddle of it unfolded we are in him and one with him by whose Righteousness we are made Righteous And as the husband marrying the wife endoweth her with all his worldly goods so Christ uniting the Christian to himself invests him with his spirituall goods Look asâ— all men being naturally in Adam have the guilt o sin so all Christians spiritually in Christ have the merit of his righteousness imputed to them so much the rather because that whereas we were but virtually in Adam we are actually in Christ Adam was only a publick person representing Christ was not only our representative but surety by whose payment we must needs be discharged yea indeed it were Blasphemy to imagine there should be more demerit in Adams sin to condemn then merit in Christs Obedience to justifie those who are in him Hence that mellifluous Aphorism of St Paul
the last Chapter of this Epistle plainly ascribeth this Office of bearing witness to the Spirit and yet it is no less true that these graces and qualifications do beare the same witness these two witnesses being the one subservient to the other whilst the spirit is the principall and these qualifications are the Spirits instrument in this work Whether there be an immediate Testimony given by the spirit to the Soul of a Believer assuring him oâ— his interest in Christ I will not now dispute That the spirit can thus testifie is not to be questioned and that at some times to some eminent Saints he hath been and may still be pleased to vouchsafe it will not be denied but doubtless the usuall way of the Spirits witnessing is by the grace of Sanctification imprinted on the heart and expressed in the life To this Testimony the Spirit concurreth especially two waies partly by implanting his graces in us in which respect they are called the fruits of the Spirit and partly by discovering them to us in which regard St Paul saith We have received the Spirit which is of God that we might know the things which are freely given us of God The truth is as we cannot have grace without the Spirits operation so neither can we discern it but by the Spirits irradiation and as the beauty of all colours is manifested by the light of the Sun so is the truth of all graces in the heart by the Spirits light By all which it appeareth that the Spirit is the chief in this work so that as if you ask how we know that we know Christ and are in him the answer is by keeping the Commandments and walking as Christ walked so if you ask how we are inabled to keep the Commandments and walk as Christ walked and how we are to know that we do thus walk and keep the Commandments the answer is by the Spirit To close up this with a double consectary 1. That assurance of an interest in Christ which many pretend to who walk contrary to him and his Precepts in their lives is not a Christian Knowledg but a vain confidence a carnall security a lying delusion and a damned presumption To all such therefore who hug sin in their Bosomes and yet suppose they are folded in Christs arms who sail with full speed to Hell and yet think to cast Anchor at Heaven Gates who live in Rebellion against and yet promise to themselves Salvation by Christ we say not rejoyce with trembling but tremble without rejoycing not work out your Salvation with fear but fear without any hope of Salvation in this condition And whereas such persons may perhaps plead an immediate Testimony of Gods spirit assuring them that they are in Christ we are bold to tell them it is an hissing of the old Serpent not a whispering of the good Spirit it is the voice of the Devill not of God Ah my Brethren we sometimes pity mad Persons whom we seelying in the straw clad in rags and yet heare them boasting themselves to be Kings and Queens Have we not as great nay far more reason to pitty our own madness in fancying to our selves we are in Christ washed by his Blood and made Kings and Priests to God when as we transgress his Laws and cast both his Precepts and Pattern behind our back Me thinketh when men who live in Adultery Fornication Covetousness Envy Rebellion or any work of the Flesh promise to themselves an interest in Christ their sins should presently look them in the face and tell them that they are none of Christs 2. It neerly concerneth us all to search our hearts and try our waies to enquire into the Obedience and Conformity of our Conversations that hereby we may know we are in Christ It is an excellent saying of St Bernard Quantum creseis in gratiam tantum dilataris in fiduciam according to the measure of our Obedience so is the measure of our Confidence if therefore we would strengthen the latter we must by due inquiry assure our selves of the former Ah my Brethren it is an easie matter for a man to say I know I am in Christ but it is no easie matter to say Hereby I know I am in him what is it for a man to brag that such and such Lands and Lordships are his unless he can shew his evidences These qualifications are the evidences of our title to Christ and what will it avail to lay a claime to Christ if we have not these to shew Oh then what need is there of a diligent search that we may find these qualifications in us and because in nihilo facilius periculosius erratur there is nothing wherein we may more easily and yet more dangerously be mistaken then in this enquiry Oh what need is there of a due care that there be no flaw in our evidence that our qualification be of a right stampe To this end Study carefully the directions of the word Pray fervently for the illumination of the Spirit consult not with flesh and blood hearken not to the suggestions of Satan but deal impartially with thy own Soul as knowing of how great concernment the right managing of this work is And now upon serious and deliberate search 1. On the one hand Canst thou not find these qualifications in thee Be not too hasty in passing a determinate sentence against thy self since though these graces be necessary effects yet they are noâ— necessary signs of Faith and therefore they may be in us and so we truly in Christ and yet not appear so as we to know either that they are in us or we in Christ Perhaps thou art at that time clouded with some violent passion assaulted with some virulent temptation under spirituall desertion and no wonder if in such a case thou be not able to see those graces which yet thou hast since though there be fire yet so long as it is hid in the Embers it cannot flame forth nor doth it appear to be there Besides the operating there must be as you have heard a discovering work of the spirit By the former Faith bringeth these graces forth as effects by the latter a Believer maketh use of them as signs and these two do not alwaies go together Indeed if thou manifestly find the contrary vices reigning in thee thou maist and oughtest to conclude thy self as yet to be without Christ but though thou canst not clearly apprehend the inbeing of these graces thou must not peremptorily conclude against thy being in Christ but rather hanging as it were between hope and fear wait and pray and search for further discovery 2. On the other hand dost thou find the truth of these qualifications in thee Bless thy God know thy bliss own thy priviledg and labour after greater measures of this apprehension since as he that only hopes he keepeth the Commandments can only hope that he knoweth Christ so he that knoweth and is
assured he keepeth them may know and be assured that he knoweth Christ I shut up all with one Caution In your indeavours after the reflex forget not the direct acts of Faith Look upon Christ as he who is your righteousness to justifie you and then look upon your Obedience as that which may testifie to you that you are justified by him even then when you cannot clearly discover inherent qualifications cast not away wholly your confidence in Christs Merits and when you do discover them rest not in them but only in Christs Merits ever remembring that it is the being in Christ by Faith which intitleth you to justification and salvation and your keeping the Commandments and walking as Christ walked is that which manifesteth the truth of your Faith by which you are in Christ by whom you are justified and shall at last be saved THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 7 8 9 10 11. 7. Brethren I write no new Commandment unto you but an old Commandment which you had from the beginning the old Commandment is the Word which ye have heard from the beginning 8. Again a new Commandment I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth 9. He that saith he is in the light and hateth his Brother is in darkness even untill now 10. He that loveth his Brother abideth in the light and there is none occasion of stumbling in him 11. But he that hateth his Brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes IT was St Pauls sage and sacred advice to Timothy Hold fast the form of sound words which thou hast heard of me in Faith and Love which is in Christ Jesus Where these words Faith and Love are by some and not unfitly referred to the manner of holding these being the two hands by which we hold fast the truth but by others and no less probably they are refered to the forme of sound words which he heard of him the matter of the form the substance of those words being reducible to those two heads suitable hereunto is that Paraphrase of Theophilact in Faith and Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is My words and discourses are conversant about Faith and Love what he saith concerning St Pauls we may concerning St Johns words in this Epistle all of which tend either to the enlightning of our Faith or inflaming of our Love the latter of which our Apostle beginneth with at these Verses Brethren I write no new Commandment c. Which words consist of two generall Parts A Preamble inviting in the 7 and 8 Verses A Doctrine instructing in the 9 10 and 11 Verses Our Apostle intending to spend a great part of this Epistle in a discourse of Love doth not unfitly begin it with a Preface especially considering that the end of an Exordium is captare benevolentiam to gain love both to the Orator and his matter In this Preamble there are two things considerable The kind Appellation our Apostle giveth those to whom he wrote in the first word Brethren The large Commendation he giveth of the Doctrine about which he was to write in the rest of the words That which first occureth to be handled is the kind Appellation Brethren The vulgar Latine following the Syriack read it Charissimi dearly Beloved and Grotius finds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Greek Manuscript Indeed either is very suitable To shew that he himself was not a stranger to that love he would teach them he might fitly call them dearly Beloved and being to treat of Brotherly Love he no less aptly useth the stile of Brethren so that it is not much materiall which way we read it but because the other phrase of dearly Beloved is used afterward and the most Greek Copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall handle that reading which our Translation following renders Brethren It is a title that is very considerable upon severall accounts especially these foure Inasmuch as it is a word of Verity of Humility of Charity of Dignity There was really such a relation between St John and those to whom he wrote The mentioning it by the Apostle argueth in him a Spirit of love and lowliness and much advanceth the honour of those to whom he wrote 1. It is a word of verity indeed it is somewhat strange how this should be true If you cast your eyes on the first verse of this Chapter you find him calling them children and how is it possible they should at once be his brethren and his children If they were his brethren he and they must be children of one Father if they were his children he must be their Father and these two cannot consist together The truth is these relations in a natural way and a proper notion are altogether incompatible between the same persons and yet this hinders not but that in a spiritual and Scripture-sence both these are verified of S t John in reference to those to whom he wrote Know then that the sacred penman of this Epistle may be considered under a three-fold latitude as an Apostle as a Christian as a Man 1. Consider him as an Apostle invested by Christ with authority to publish the Gospell whereby they were converted to the Faith so he was their Father and might therefore call them his Children But 2. Consider him as a Christian embracing the same Faith with them which he Preached to them so he and they were Bretheren They who have the same Father and Mother are undoubtedly Brethren now the Apostles as Christians had God to their Father and the Catholick Church to their Mother and therefore Brethren to all even ordinary Christians In this respect it is that St Peter giving thanks to God for this mercy of Regeneration useth a Pronoune of the first person Plurall Blessed be the God and Father of our Lord Jesus Christ who hath begotten not me or you or me and you but us again to a lively Hope thereby intimating that he and they were all the Children of God and that by the same meanes of the new Birth and St Paul writing to the Corinthians maketh himself one of the number when he saith We being many are one body and again By one Spirit we are all Baptized into one Body thereby implying that he and they stand in the same relation to the Church This Relation is that which is not between every Minister and his People On the one hand sometimes the Minister himself is not a Brother because a prophane wicked Person yea in this respect he may be able to say my Children and yet not my Brethren for since the Spirituall Birth dependeth upon the energie of the Seed which is the Word accompanied with the Spirit not at all upon the goodness of him that dispenseth it it is not impossible for
the Preacher delivereth are either according to Brugensis the new and glorious mysteries of the Gospell in old and common resemblances or according to St Hilary and the Ancients Nova vetera in Evangeliis in lege the Legall and Evangelicall verities according to this is that occasionall note of St Ambrose upon those words of the Spouse At our gates are all manner of pleasant fruits new and old which I have laid up for thee oh my Beloved Teneo mandata omnia novi veteri Testamenti I keep the Commandments both of the old and new Testament for whereas the Jewish Synagogue neither keep the new in the letter nor the old in the Spirit the Christian Church observeth both and instructeth her Children in both Suiteble hereunto it is that this great Apostle of the Christian Church and well instructed Scribe for the Kingdome of Heaven brought forth in his Preaching and here layeth up a writing both old and new chiefly pressing upon us the observance of a command both Legall and Evangelicall Brethren I waite no new but an old c. Again a new Commandment I write unto you 2. Having dispatched the Compellation Brethren we have entred upon the first branch of the commendation drawn from its divine authority and therein the consideration of it as an old Commandment which having been already handled in the Assertion we are now to proceed to the Probation as it is implicitly couched in these words which we had from the beginning and explicitly set forth in those The old Commandment is the word which ye have heard from the beginning That you may see the strength of the Argument I shall forme it into a Syllogism thus That which you heard and had from the beginning is the old Commandment But This Commandment about which I write unto you is that you heard and had from the beginning Therefore It is not a new but an old Commandment The Conclusion is the Assertion and hath been already handled the Major and Minor containe the Probation and remaine now to be dispatched 1. Begin we with the Major The old Commandment is the word which was heard from the beginning To clear this Be pleased to know That a thing may be said to be old either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respects only or absolutely That which is not from the beginning and therefore is new in respect of preceding times may yet in respect of following ages be said to be old but only what is from the beginning is absolutely old Antiquity properly referreth to time so that what hath the priority carryeth it in point of antiquity and Id prius quod ab initio saith Tertullian That is first which is from the beginning principium a beginning being Id quo nihill prius that before which nothing is else it could not be the beginning In this sence it is we most justly say that which is true is old for though error may be old truth cannot be new Yea Since as that forementioned Father excellently argueth Falsum est corruptio veri Falshood is nothing else but an adulteration of truth Truth must needs be before Falshood and so the terms are convertible that which is true is old and that which is old is true for no error but is new in respect of that which is from the beginning though it be old in regard of that which followeth Upon this account it is that the same Father disputing with Marcion put it to this issue I say my Gospell is true Marcion saith his is I say Marcions Gospell is false he saith mine is Quis inter nos determinabit nisi temporis ratio ei praescribens authoritatem quod antiquius reperiretur let antiquity end the controversie that which can shew largest prescription of time and so the eldest let it be accounted truest Indeed Christianity stands upon holy antiquity and there is no better way of discovering what is false and reforming what is amiss then by looking back to the beginning Upon this ground it is that we contest both with the Papists on the one and all Sectaries on the other hand as being ready to justifie against both that what we teach is truly old because the word from the beginning 1. As the Gibeonites cheated Joshuah with their old Shooes clouted upon their feet old Garments dry and mouldy Bread So do the Papists delude many poore souls with pretence of the old Commandment and the old Religion It is the calumny they cast upon us Where was your Religion before Luther we are Novelists and but of Yesterday yea that we daily broach new Doctrines That some who are among us but not of us do so we cannot deny but still we are ready to justifie the Doctrine of our Church to be the old Doctrine nor do we desire a better Medium of proving it then this in the Text The old Commandment is the word which was from the beginning Take any or all of those opinions wherein we differ and for which we separate from them such as are Transubstantiation half Communion adoration of Images invocation of Saints and Angels the supremacy and infabillity of the Pope and the like And we shall find even by their own confessions that they were not from the beginning Scotus acknowledgeth that till the Counsell of Laterrane which was almost 1200 Years since Christ Transubstantiation was no Article of Faith Cassander confesseth that for a thousand years the holy Sacrament was administred in both kinds it were easie to instance in the rest but that learned Prelate hath already done it to the full and now let any rationall man judge whether we or they are to be charged with Novelty when as those things wherein they and we disagree have no primitive antiquity to establish them 2. As in this Particuler we vie with the Papists so are we ready to put the differences between Us and the Sectaries upon this triall Do we contend for a Lyturgy in the Church is it not because all Churches Greek and Latine have had their Lyturgies from the first Plantation of Christianity Yea Christ himself hath left a Prayer upon record to be not only a Platform after which manner he would have his Disciples pray but a Set form which they were to say when they did Pray Do we contest for our Hierarchie in the Church is it not because it was so from the beginning St Paul gave Timothy and Titus single persons Episcopall power of ordaining and governing Presbyters Those Angels of the Seaven Churches manifestly appear by the Ecclesiasticall History to be Bishops Yea No Church since the Apostles till Calvins time hath been without Episcopall Government Do we oppose the office of a Lay ruling Elder in the Church is it not because it was not from the beginning We can trace no footsteps of it in antiquity nor yet any such Officer or Office described in holy writ Finally To name no
have the light to walk in it to walk worthy of it to walk as children of it by walking in this path of love And so much for that Exposition The other interpretation renders these words assertively is true in you and expounds the darkness and light of sinne and grace an Exposition which I incline to as most rational it being very probable that our Apostle as in the following verses he useth the same metaphors so here intends the same things and that there his primary scope is to describe by darkness and light mans corrupt and regenerate estate will appear in the handling For the better prosecution of these words in this sense be pleased to proceed with me by these steps and observe 1. What is the state of all men before conversion Namely a state of darkness darkness is in our minds the darkness of ignorance and infidelity we neither do nor can know aright either God or our selves The naturall man perceiveth not the things of the Spirit of God is St Pauls generall Doctrine asserting our ignorance of God and the particular charge against Laodicea That she knew not she was wretched and miserable poor blind and naked may justly be extended to all mankind in regard of self-ignorance Indeed there is so much light left in us as may render us inexcusable but not as can lead us to Heaven we neither of our selves can find out nor yet discern divine truths though they are set before us how quick sighted soever reason may be in naturals it is dimme yea blind in spirituals and as our blessed Saviour argueth If the eye be darkness the whole body must needs be darke the eyes of our understanding being darkned no marvell if our will and affections be clouded yea a darkness of sin overrun our whole man so that what St Paul saith to the Ephesians is true of all unregenerate persons they are not only in the concrete darke but abstract darkness it self 2. What the state of all regenerate persons is The darkness is past and the true light of saving knowledg and heavenly grace shineth in their hearts Regenerate Christians are called in the new Testament new Creatures and indeed not unfitly since as it was in the old so is it in this new Creation We read in the beginning of Genesis That darkness was upon the face of the deep and God said let there be light A fit Embleme of the Spirits work in a sinners Conversion Whereas darkness covereth the soul before a glorious light ariseth in and diffuseth it self through it To this no doubt the Apostle alludeth when he saith God who commanded the light to shine out of darkness hath shined in our hearts and for this reason it is that very often the turning of a sinner is set forth by this Metaphor so Pauls conversion of the Gentiles is called a turning them from darkness to light the converted Colossians are said to be delivered from the power of darkness and of the Ephesians it is said You who were sometimes darkness are now light in the Lord. Suitable to all which is this phrase in my Text The darkness is past and that true light now shineth Nor is it unworthy the observation how fitly these two clauses are ioyned together since the one cannot be without the other nay indeed one is the cause of the other In every convert there is not only a passing away of darkness but a shining of the true light yea the shining of the light is the cause of the passing away of the darkness in which respect Zanchy noteth that Conjunctio copulans pro causali posita videtur the Copulative Conjunction and is put for the Causall for This will the more appear if we consider what St Austin hath observed Namely That darkness is nothing else but the non residency of light and therefore that which expelleth darkness must needs be the presence of light thus the grace of the Spirit infused into the Soul is that which prevaileth to the expulsion of sin Look as the taking of an antidote driveth out the poyson the putting of a new Seal upon the Wax defaceth the old stampe and the return of the Sun causeth the darkness to vanish so is it the donation of the Spirit and his grace which dispossesseth Sin and Satan of the Soul Hence we may take notice what it is that maketh the difference between a Convert and a naturall Man namely the shining of the light of grace We that are converted were once involved in the same state of darkness with the rest of the world and as unable to deliver our selves from it had not Gods free grace caused the light to shine upon us which he denieth to others in which regard St Peter saith to the converted Christians to whom he wrote You are a chosen Generation a royall Priesthood an holy Nation a peculiar People that you should shew forth the praise of him who hath called you out of darkness into his marvellous light But yet it must withall be considered that the words in this sense are better read according to the Greek the darkness passeth away then that it is past since so long as we are here though our light be true yet it is not perfect but shineth more and more to the perfect day Now according to the increase of the light is the decrease of the darkness and therefore because it is not full noon perfect day whilst we are here the darkness cannot be said to be wholly past but rather is still passing if then we are sensible of the remainder of darkness in our hearts let it trouble but not too much dismay us light and darkness in remiss degrees may be together nor must we expect the darkness of sin to be wholly removed till we participate the light of Glory 3. In whomsoever the darkness passeth and the true light shineth this is true of which our Apostle here speaketh this grace and duty of love will shew it self in all regenerate persons it is a clear maxim where there is the cause there will be the effect such as is the root such will be the fruit now goodness which is a companion of love is called by the Apostle Paul A fruit of the Spirit or as some Greeke Copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of light this light which here is said to shine which is no other then the grace of the Spirit no wonder if where this light shineth there this beam and fruit of it appear indeed glowe worm light and star light is such as hath no beat at all to accompany it but Sun light which is the true light expelling darkness wanteth not heat which is the Embleme of this grace of love whereby the soul is warmed yea enflamed Examine we then our selves by this Character if we be brought from darkness to light this is true in us who so experienceth this change will find
difference in Religion when the one is a Christian and the other a Pagan and therefore whereas in the generall mandate St Paul saith not I but the Lord in the particular counsell he saith I not the Lord that is the Lord Christ hath not said any thing expresly as to this present case but still what St Paul said in it was by the dictate of Gods Spirit and therefore in the end of that Chapter he closeth with this I think also which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an emphaticall diminution expressing more then an opinion a confident knowledge that I have the Spirit of God And surely this consideration is that which should oblige us to read Apostolicall writings with reverence looking beyond the Penman to God who inspired them far be it from any of us to think of these writeings what Julian said of certain Papers which were sent him in vindication of the Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have read I understand I despise them no rather let us admire and adore them The truth is in the very writings themselves there is that verity purity and elegancy which may render them acceptable but when besides we ponder their authority they call not only for acceptance but reverence Nor is it enough thus to read but we must labour for a transcript of what we read that what is written in the Book may be written in our hearts and truly not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense belongs to Gods Spirit The Apostle may write to them but it is the Spirit must write in them God appropriateth it to himself as his own act I will put my Law in their inward parts and write it in their hearts in reading therefore the sacred Books let us implore that Spirit which dictated to the Penman to imprint upon our hearts that so we may be transformed into the Image of those truths we read and have within us a coppy of the writing without us 2. To the Subject Fathers young Men Children and here 1. It would be observed that our Apostle in writing contents not himself with generalities but directs his diicourse particularly like a good Archer he doth not shoot at randome but levell the arrow of his admonition at the severall marks or like the Master of a Feast doth not only set whole dishes but carveth to his severall Guests Indeed as Calvin well noteth Generalis sermo minus afficit what is spoken generally to all is too often looked upon as if it belonged to none we are all very apt to put of rebuks and counsels as if they did not concern us and our question like that of Peters is what shall this man do not like that of the Jayler what shall I do and therefore it is a pious prudence in the Minister to bring home his discourse by particular application to the various conditions of his Auditors Thus St Paul in his Epistle laid down instructions for Men for Women for the Aged and the Young for Parents for Children for Masters for Servants and here Sâ— John writeth not only to all Christians Verse twelfth but particularly to Fathers young Men Children Verses thirteen fourteen 2. Observe St John in his writing excâ—seth not old Men nor yet excludeth little Children 1. On the one hand St John writing to old Men intimateth that none are too old to learn divine Doctrines and therefore they must not think scorne that the Ministers of God should instruct them Elegant is that of Seneca Tamdiu audiendum discendum est quamdiu nescias quamdiu vivas We must hear so long as we are ignorant and learn so long as we live more appositely St Austin Ad discendum audiendum nulla aetas senex videri potest No age exempts from instruction Since though it is more proper for old Men to teach then learn yet it is better for them to learn then to be ignorant Indeed St Paul justly blameth those who were ever learning and never came to the knowledg of the truth but yet those who are come to the knowledg of the truth must be ever learning even to their dying day It is no other then a base pride of spirit which causeth men to account themselves either too wise or too old to be taught in the waies of God It were a strange reasoning if an old man being constrained to take a tedious journey and not knowing the way should say thus within himself I know not where I am but I will not ask the way because I am old and is not their folly great who reason thus about the way to Heaven Indeed when we address our selves to the ancient we must manage our counsels with respect not imperiously commanding or malapertly reproving but humbly intreating and meekly admonishing them yet still neither must they think much to be minded of nor must we neglect to acquaint them with their duty for thus St John as he gives them the reuerent title of Fathers so he writeth to them for their instruction 2. On the other hand St John writing to little Children intimateth that care ought to be taken for the institution of little Children Indeed little Children are most fit to be taught Citius assuescit omne quod tenerum we tame a Lion when it is young heale a wound whilst it is green break an Horse whilst it is a Colt teach a Dog whilst it is a Whelp bow a tree whilst it is a twig and men as well as other Creatures are most easily instructed whilst young 2. Besides what we learn whilst little Children as it is most easily received so most firmely retained Altius praecepta descendunt quae teneris imprimuntur aetatibus those precepts which are cast into the mindes of little ones take deepest root That of the Poet is well known Vessels keep the liquor longest with which they are first seasoned and Solomon assureth us Traine a Childe in the way he should go and he will not depart from it when he is old 3. Adde to this That if Children be not instructed in good they will learn evill things mans mind is like the ground into which if good seed be not cast evill weeds will spring up or like a restless mill which cannot stand still so that if it be not taken up with virtnes it will imploy it self in vitious practices Indeed as the Heathen saith truly Omnes praeoccupati sumus we are all forestalled and our minds are naturally inclined to what is evill the more need to indeavour the plucking it up before it fasten too much in and take too much hold upon us Upon all these considerations no wonder if Sâ— John take little Children as well as young Men into his Tuition by writing to them And surely this is that which should minde Parents to take heed of delaies in providing for the ingenious and pious education of their
sufficiently but abundantly and Sâ— Chrysostomes exhortation upon those words is very generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear all you that are employed in the things of this life get Bibles at least the New Testament nor are we to think that the Fathers zeal transported him so far as to press that as a duty which yet was not consonant to reason or to put the people upon doing what the Church forbad them Both these to wit the reading of the Scriptures to and by all sorts and ages of Christians being clear it will be needless to insist upon the necessity of translating them into the languages of several Countries since otherwise the reading of them to the unlearned would be in vain and by them impossible Indeed when the Church was confined to the nation of the Jewes in whose language the Old Testament was written there was no need of translating it but since the Christian Church spread over all the world there have been various translations of particular parcels yea the whole Bible into several languages that those writings which belong to may be in some measure understood by all Indeed when we seriously weigh those several metaphors to which the Word is compared especially those of a light and food and a sword we may easily discern of how necessary use it is for all Christians David cals it a lanthorn to his feet and a light to his paths and surely then there is no traveller to that celestial Canaan but hath need of this light to direct him in his journey and discover to him his way What food is to the body that is the Word to the soul yea it is such as affoards both meat for men and milk for babes according to Sâ— Pauls distinction Est in illis saith Saint Austin of these writings quod perfectus câ—medat est etiam quod parvulus sugat there is in them what the perfect Christian may eat and what the weakling may suck No wonder if that diviâ—e Poet saith of the Holy Scripture Nullis animis nullis non congruit annis it befits all minds and years Finally Sâ— Paul reckoning up the pieces of our spiritual armour calleth the Word of God the sword of the Spirit and of all weapons none more common then the sword no warriour from the Generall to the meanest Officer nay common Souldier goeth without his sword and since all of all ages are engaged to the Christian warfare there is great reason why this spiritual sword should be affoarded to them By what hath been said the practice of the Church of Rome in withholding the free use of the Scriptures from the common people appeareth very unjust and impious Look as it is Tyranny in the Commonwealth to use Chamier's comparison which causeth jealous Rulers to deprive the people of their Armor so is it superstition in the Church which denyeth ordinary Christians the reading of the Word which is their best piece of Armour Indeed what do they by this meanes but render the Bible useless whilest it is a fountain sealed or a Treasury locked up whence no benefâ—t can be expected The only plausible argument which the Papists urge in defence of this practice is that abuse which ignorant and prophane persons are apt to make of the Scriptures for the patronizing both of errours and vices whereby it is that they wrest them to their own perdition That thus it too often falls out is not to be denyed but that therefore the free use of the Scriptures is to be interdicted cannot be granted When Sâ— Peter tels us that unlearned and unstable souls did wrest many things in St Pauls Epistles and other Scriptures to their own perdition he plainly intimateth that there was then given a liberty to the unlearned of reading the Scriptures else how could they have wrested them nor doth he from the wresting infer a prohibition of reading but only an advice to those to whom he writes that they were not led away with the errour of the wicked To clear this further you may please to know that 1. This perverting is only an accidentall consequent not a necessary or naturall effect of reading the Scriptures St Paul saith expresly The whole Scripture is profitable for Doctrine for Reproofe for Correction and for instruction in righteousness for these ends it is intended by God to these it tends in its own nature and if any contrary use be made of these Books it is an eveut but not an effect and they only a occasion but no cause 2. That the accidentall evill of what is in it self good and by its proper efficacy produceth a good greater or as great as the evill is no just ground for the denegation of the good True it is evill must not be done that good may come of it but it is as true that good must not be left undone though evill come of it The practice of that King was no way commendable who cut down all the Vines in his country because some men were drunk with the wine It would be a mad edict which should forbid men their meat and drink because many surfeit through excess Hezechiahs destroying the brasen Serpent because some men idolized it had not been justified if there had been the like benefit by and use of it in his as in Moses his time It is an excellent rule of Tertullian Multum differt inter causam culpam statum excessum non institutio bonae rei sed exorbitatio reprobanda est to give you the sence of it in short English The evill abuse of a good thing is no sufficient cause for the totall dis-use especially where the use counter vaileth the abuse That so it is in this present case is evident the good which men generally reap by reading the Scriptures being far greater then the evill which some men occasionally draw from it If then this sword which is put into the hand of any Christiah for his defence against his spirituall adversaries be by some mad men turned upon their own and others breasts the guilt must lye upon the wicked abuser of this sacred weapon nor must the rest of Christs Souldiers be debarred of it Indeed This liberty which I have now pleaded for must be both given and taken with a restriction by putting a difference between the reading and interpreting of Scriptures every one may read the Bible and every one must labour to understand what they read but every one may not ought not to undertake the expounding of it none may be wise above what is written nor must weak novices think themselves so wise as to interpret what is written little Children and young Men must ask the Fathers private Christians must enquire of the Pastours and Doctors of the Church whom God hath appointed in a peculiar manner for that end Just therefore is that complaint which St Hierome made of his times and I would to God it did not fit this present
Antichrists it could have been no symptome by which they could conclude that it was then the last hour That which serves further to justifie this construction is that our Apostle as here he asserteth the fulfilling of the Prediction by the plural there are many Antichrists so in this Epistle elsewhere he affirmeth in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that spirit of Antichrist which you have heard shall come and is now already in the world I shall only adde that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you have heard is if not only yet without doubt principally to be referrd to that of our Saviour in the Gospel wherein we find nothing concerning the great Antichrist but only those Antichrists which either were to precede or else immediately to follow the destruction of Jerusalem No doubt then the plain design of this part of the verse is this our Apostle having before affirmed that it was the last hour of Jerusalems ruine hee confirms it by this strong medium that which our blessed Lord fore-told as an immediate fore-runner of that destruction to wit the coming of Antichrist was now already fulfilled in the many Antichrists which were among them According to this construction there are three things observable in this part of the text A Prediction whereof they are minded you have heard that Antichrist should come An impletion of that Prediction assured even now there are many Antichrists The significancy of that impletion expressed whereby we know that it is the last hour 1 Our Apostle mindes those to whom hee writeth of our Saviours prediction that Antichrist should come whereby the great care of this chief Shepheard of the sheep appeareth in fore-warning them of those Wolves which would devour them it was that which Christ was pleased to doe upon a double account 1 The one in regard of his Apostles who were to be the Leaders of his Church that they might bee so much the more vigilant in observing the rise of Seducers and diligent in confirming the people in the orthodox faith for this reason no doubt it was that St. Paul gathered the Elders of the Ephesian Church together and minded them of those perverse Teachers which would ere long infest the Church and accordingly the inference hee draweth thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore watch 2 The other in regard of the whole Church and every member that they might not be too much troubled when false Teachers shall arise Tela prâ—visa minus feriunt Darts fore-seen are lesse terrible and hurtful All evils are then most grievous when unexpected that danger whereof we are fore-warned may either bee more patiently sustained or prudently avoyded For this reason Christ fore-tells his Disciples of those Persecutions which would befall them in particular that they might not think strange at the fiery trial for this cause he foretold them of those Seducers which would endeavour to pervert Christians from the faith that they might be lesse offended at them and the more carefully take heed of them Thus after Christs example let all who are Spiritual Watch-men bee vigilant in giving notice to the Church Militant of the approach of her enemies that being fore-warned shee may bee fore-armed to encounter with them 2 What was thus fore-told by Christ is accordingly come to passe even now there are many Antichrists Before I goe further it will not bee amisse to stay a while in this general meditation to wit the verity of divine Predictions as you have heard it is now come to passe it is that which is and shall be true of whatever hath been fore-told by God by Christ and his Prophets Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled so saith our blessed Saviour where the stability of the Laws prediction is compared with and exalted above the stability of the heaven and earth for the heaven and the earth though lasting in their duration shall passe away at last but whatever is threatned or promised in the Law shall infallibly receive its suitable accomplishment Among those many glorious attributes whereby God hath made known himself to the Sons of men that of his truth and fidelity is not the least which then shineth forth in its brightnesse when he fulfilleth what hee hath said since as the prediction giveth testimony to his praescience so the impletion to his faithfulnesse Oh then with what fear and reverence should wee receive his threats with what hope and confidence should we embrace his Promises with what faith and credence should we adhere to all his Praedictions you have heard that God will come in flaming fire taking vengeance on them that know him not That neither fornicators nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God That at the last day Christ will say to all the workers of iniquity Depart from me yee eursed oh â—eleeve and tremble for the time will come that all impenitent sinners shall say As we have heard so we find wee sadly feel the execution of that vengeance which wee proudly contemned when denounced Again you have heard that sweet voyce Come unto me all you that travel and are heavie laden and I will give you rest that Evangelical Charter God so loved the world that he gave his only begotten Son that whosoever beleeveth in him shall not perish but have everlasting life that comfortable promise unto them that look for him hee shall appear the second time without sin unto salvation Oh be not faithlesse but beleeving for the day will come when all beleeving Penitents shall say As wee have heard so we have seen Indeed it were easie to multiply instances of this truth how not only the substance but the circumstances of Scripture Predictions have been exactly accomplished as well in regard of the time as the thing but what need we goe further than the text wherein wee have the punctual impletion of our Saviours Prophecie concerning the rise of Antichrists before Jerusalems fall asserted Even now there are many Antichrists More particularly in this assertion wee are to take notice of the quality and the quantity the temper and the number of those Seducers which were in St. Johns time 1 For quality they are described to bee Antichrists a word which according to a double acception of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may admit of a double construction the one restrictive the other extensive 1 The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as much as in the stead or place of thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that falsly calleth himself a King and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that sets himself up in the Generals room in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that pretends himself to bee Christ and is the same
I have nourished and brought up children and they have rebelled against me They that have been baptized in her Font educated by her Pastors and sucked what knowledge and grace they have if yet they may be said to have any from her breasts have now forsaken her yea are risen up against her Viper-like eating out her bowels Oh what sad breaches have been made in the Doctrine and Disciplins of the Church by those wilde beasts Socinians Familists Anabaptists Quakers and such like who being made to goe out of the field have trampled down the hedge endeavouring to lay all waste And now I would to God that all Sectaries would at length sadly consider these two things how causelesse yea how cursed this their departure from the Church of England is 1 How causelesse their going out is were easie to make appear by an induction of the several particulars which are alledged as pretences such as are Infants Baptisme Episcopal Ordination and Jurisdiction Administration of the Lords Supper to all baptized persons of age not convicted of any scandalous offences which they call mixt Communion as also those harmlesse yea useful because significant Ceremonies which our Church retained all which though by them declaimed against as Popish will be found upon due inqniry some of them Apostolical all of them ancient institutions and practices of the Catholick Christian Church though yet should wee grant some of them to bee pollutions and spots in our Church it would only inferre a lawful desire and endeavour of reformation not warrant a Schismatical separation since no corruptions in any Church can give allowance of going out of it unlesle they be such as strike at the very foundation of Christian Doctrine and Worship It may perhaps bee here pleaded that as wee forsook the communion of the Roman Church because we apprehended it guilty of such erroneous Doctrines and practices with which wee could not communicate without sin so doe the Sectaries upon the same apprehension of the like in our Church forsake ours and therefore if their separation from us bee causelesse ours from the Papists may seeme to be as unjust But to this we return that neither have we given them the like cause as the Church of Rome gave us not have they the like rational conviction as wee had Wee impose nothing to be beleeved in Doctrine as necessary to Salvation which wee doe not demonstrate to have been the Doctrine of Christ and his Apostles and the Catholick Church and so ought to bee beleeved wee require nothing to be done in matter of practice which is not of ancient usage in the Christian Church and in its owne nature is at least indifferent and so may bee done without sin and therefore it is not a just conviction but at best a deceiving perswasion at worst a wilfulresolution which causeth their separation and so it is in truth causelesse 2. Adde to this that other consideration namely how cursed it is which is evident in several respects 1 Of Christ and his Spirit who is hereby grieved It is very observable that they who are said in this verse to goe out from the Apostles are called in the verse before Antichrists whilst wee goe from Christs Church wee goe against Christ and by rending from his Body wee grieve his Spirit and therefore St. Ambrose calls Schism a sin against the Holy Ghost 2 Of the Church which is hereby weakned the taking of any stones out of the building lesseneth the strength of the whole fabrick if one Souldier break his rank the whole company is disordered by it thus doe they who goe out of the Church ruire the Church it self interrupting her unity which is at once her strength and beauty upon this account it is well observed that whereas other sins are contra sngulos against particular persons this of Schisme is contra universos against a generality so that as much as community is above a person so much is Schisme above other sins yea as much as a sacred is better than a civil command so much this sin is worse than that of Sedition 3 Of others in as much as by this means 1 Those that are malicious enemies against the Church have their mouthes opened to calumniate her and all that are strangers without the Church are hindred from coming in to her Clemens Alexandrinus repeateth the saying of one to this purpose who cryed out You Christians have so many Sects let my soul bee with the Philosophers 2 Those who are within the Church in as much as some to wit the weak are stagger'd and ready to question which is the true Church nay whether there be any Church at all and others to wit the strong are sadded whilst for these divisions of Ruben are great searchings of heart 4. Lastly of themselves who by their back-sliding separation hasten upon themselves perdition a branch plucked from the root must needs wither a member â—â—â— off from the body dyes and those that leave the Church perish Nos tentat Dâ—abolus ut lupus ovem a grege saith St. Cyprian As the Wolf tempts the sheep from the Fold so doth the Devil men from the Church and why this but that he may worry and devour them Discedentes â—â— Ecclesiâ— saith Ireneus de fonte Spiritus sancti non pâ—tant They that leave the garden of the Church cannot drink of the fountain of the Spirit What became of those who were out of the Ark when the â—loud came they must needs perish in the waters no lesse miserable is their condition who goe out of the Church Yea which renders their condition so much the more desperate is that they who once goe out of the Church doe seldome return to it That of the Poet Quis peccandi sibi finem possuit is as true â—rrandi both sin and errours are boundlesse in this respect among others the wandring as of Sinners so Hereticks is like that of a lost sheep which strayeth from pasture to pasture but never of it self goeth back to the fold the path of errour is a going down hill in which men goe nay run from errour to errour till at last they fall into the pit of destruction And now my Brethren think I beseech you that the Church of England bespeaketh you this day in those words of our Saviour upon a like occasion Will you also goe away nor can we return a better answer than that which St. Peter in behalf of himself and the rest gave to Christ Whither shall wee goe thou hast the words of eternal life in this Church is the Orthodox dispensation of the Gospel the faithful administration of the Sacraments and the Primitive Apostolical Discipline established and therefore whither shall we goe Here it is that Christ feedeth his Flock in green pastures by still waters why should we be as they that turn aside Oh let us pitty the seduced multitude who have left Churches for Conventicles judicious preaching for ignorant
prating their learned Pasters for illiterate Mechanicks and their true Baptisme in the Font for a vain dipping in a Pond yea let us not only weep over but pray for them as our Mother the Church hath taught us in her excellently composed Letany that God would bring into the way of truth all such as have erred and are deceived However if they will not return to us let us take heed we goe not forth to them rather let us blesse God that hath caused our lot to fall within the bosome of so pure a Church and let us earnestly beseech him to strengthen us by his grace that we may continue in her communion to the end so may we confidently and comfortably take up those words of the Author to the Hebrews But wee are not of them who draw back unto perdition but of them that beleeve to the saving of the soul THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us THat general assertion of God himself by the Prophet Isaiah My ways are not as your ways neither are my thoughts as your thoughts is not unfitly exemplified in the state of the militant Church our thoughts are That the Church of God even on earth should be without spot or wrinkle without fear of danger That Gods House should neither bee infected with the contagion of errour nor infested with the breach of Schisme That Christs flock should bee securely free from Wolves or though the Sheep be among Wolves yet that there should bee no Goats among the sheep But see how farre distant Gods thoughts are from ours who so ordereth it that the Churches splendor here below shall not be like that of the Sun but the Moon borrowed and imperfect that her condition should bee like that of a ship tossed with the waves of persecution yea sometimes like the earth rent asunder with the winde of division And surely to use S. Pauls expression The foolishnesse of God is wiser than the wisdome of man and therefore let us give him leave to know what is fitter for his Church than wee far bee it from us to repine at his purposes because they agree not with our projects rather let us subseribe to the prudence of his determinations as in governing the World so in ordering his Church whilest for excellent and admirable ends hee permitteth heretical and schismatical Apostates to obscure her Doctrin and disturb her peace A pregnant instance whereof wee finde in the Primitive Church even whilest S. John lived by reason of those many Antichrists which did arise concerning whom hee saith here They went out from us but they were not of us c. Having dispatched the concession which intimateth what was the occasion of the scandal They went out from us pass wee on to the correction which removeth that occasion by discovering it to bee no just cause and that two waies 1 By a negation in respect of the persons who went out that indeed they never were members of the Church which is Asserted in those words but they were not of us Proved in those for if they had been of us they would have continued with us 2 By an affirmation which declareth that the going out of those Antichrists was permitted by God for a very good end to wit that they might appear to bee but Hypocrites But they went out that it might bee manifest they were not all of us 1 Begin wee with the Negation And before I enter upon the particulars I cannot but take notice of that injurious interpretation which Socinus puts upon this clause on purpose to evade that Argument which is drawn hence for the doctrin of perseverance and amounts to this sense that whereas these Antichrists though gone out of the Church might pretend that they were still of the same faith with the Apostles S. John lets them know that though they had been yet now to wit a little before or about the time of their going out from them they were not of them of which their leaving communion with them was a sufficient argument In opposition to which interpretation I shall offer these three things 1 It doth not appear nor is it probable that these Antichrists when gone out from the Apostles did still pretend to the Orthodox faith and therefore no need for the Apostle to make any provision against it Nay it is plainly intimated by the following discourse that these Antichrists being gone forth did set themselves expresly directly against the Orthodox denying that Jesus whom they did professe to bee the Christ and therefore the design of this clause is most rationally conceived to bee the prevention of that scandal which their horrid Apostacy might give to weak Christians nor could any thing more effectually prevent or remove it than to let them know that these Antichristian Apostates were never true Stars in the firmament of the Church but onely blazing Comets as their falling away did evidently demonstrate 2 That the words they were not of us import an absolute denial so that to put a limitation is to put a sence upon them and if that which this interpretation offereth were the Apostles meaning it had been more proper for him to have said because they ceased to be of us than to say they were not of us nor will that slender Grammar prop of the preter-imperfect-tense support this glosse nothing being more usual than even by that tense to take in the whole time past and look as when a man speaking of any place saith I was not there he is understood to mean not that hee was not there just before or that when hee left the place hee was not there but that hee was not there at all So when our Apostle saith they were not of us his meaning doubtlesse is not they were not of us at the time when they left us but they were not at all of us 3 That if this which hee pretends were the Apostles meaning the addition of a reason to confirm it were supervacaneous it being as needlesse to prove that these Antichrists were not about the time when they deserted the Apostles of the same spirit and faith with them as to prove that they who run from their colours were not just as they run away of the same minde and for the same cause with those who valiantly fight Having thus blown away that light and empty exposition come wee now to handle the clause as it is both generally and rationally interpreted To this end consider wee the negation 1 As asserted in those words But they were not of us For the right understanding of which clause it will not bee amiss to make use of that distinction of Zanchy between these two phrases Esse in et de Ecclesia
a total and final apostacy is though very possible in respect of the Devils power and policy of the elects infirmities and corruptions yet is impossible in regard of Gods decree to glorify them and in order to that to preserve them To this purpose is that of St. Paul who having mentioned the woful Apostacy of Hymeneus and Philetus presently addeth for the comfort of sincere Beleevers Nevertheless The foundation of God standeth sure having this seal The Lord knoweth them that are his where by foundation is not improbably understood that decree of election which is unchangeable and they who are his that is in a peculiar manner as being chosen by him are known to him to wit by a special knowledge so as to take care of them that they shall not make such a ship-wrack of their faith as to sink into perdition 2 The Covenant which God hath made with the elect in Christ doth not only promise a reward to them which continue but the grace of continuance and not onely the grace whereby they may continue if they will but that grace whereby they shall at once bee both able and willing to continue what can bee clearer to this purpose than that of God by the Prophet Jeremy to the Elect Jews and in them to all his chosen I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear into their hearts that they shall not depart from me Indeed these last words they shall not are not directly according to the Hebrew yet they expresse the sense which can amount to no lesse than a certainty of the event for since the grace of fear promised is a sufficient means of not departing and the promise of putting his fear into them for that end argueth that it was his intention they should not depart this event could not but infallibly be produced in as much as Divine intention seconded with sufficient means to produce the effect cannot possibly miscarry 2 In regard of Christ the certain continuance of all the true members of the Church depends upon the energie of his death and the efficacy of his intercession 1 Though the design of Christs death was in some respect general namely to purchase a possibility of Salvation for all upon the conditions of faith and repentance yet I doubt not to assert that besides this there was a particular design of his death which was to purchase a certainty of Salvation by faith and repentance for some to wit the elect this being the most rational way of reconciling those Scriptures which doe enlarge Christs death to the whole world with those that restrain it to his Church Indeed if there be not some who shall be actually saved by Christs death his death will be in vain if there bee not some for whom Christ hath purchased more than a possibility of Salvation upon condition it is possible none should bee actually saved by it especially if as those who deny this peculiar intention affirm the performing of the condition depends so on the liberty of our will that notwithstanding the influence of grace a man may chuse or refuse to doe it for then it is as possible that every man may not beleeve as that he may and consequently it is possible no man may bee saved by Christs death and so Christs death in vain as to that which was its primary end and consequently his intention frustrated it remaineth then that as Christ intended his death to be sufficient for all so that it might bee efficient to some in order to which it was necessary that for those persons hee should purchase grace yea not only grace but perseverance in grace till they come to glory 2 Among those many things for which Christ intercedeth with the Father in behalf of his members this is not the least that they may be preserved to his heavenly Kingdom and to that end that the Holy Spirit may be conferd on them That Prayer of Christ on earth is generally acknowledged as the summe of what he intercedeth for in Heaven and if you peruse it you shall finde him praying not only for the Apostles but all that shall beleeve through their word that the Father would keep them through his owne name from the evil to wit of this world so as they may be with him where he is to wit in Heaven and behold his glory That promise which Christ made to his Disciples on earth hee made good in Heaven I will pray to the Father and hee shall give you another Comforter that hee may abide with you for ever nor is this prayer made only for the Apostles but for the whole Church and every particular member on whom by vertue of Christs intercession the Spirit is in some measure bestowed and that for this end to bee an exhorter a comforter an instructer an upholder of them in the way till they come to the desired end so that now put all together since all sincere members of the Church are such whom God hath freely predestinated to Salvation by Sanctification and with whom he hath made a gracious Covenant in Christ to give them grace and glory since they are a purchased people for whom Christ hath given himself to redeeme them from all iniquity to bring them to felicity and glory to which end as he once shed his bloud so still hee maketh intercession for them and communicateth his Spirit to them well might the Apostle assert that if they had been of us they would no doubt have continued with us To apply this 1 Doe we see any who having made though never so glorious profession of the truth degenerate into blasphemous Heresies and impieties and utterly fall away we need not fear to conclude that they never were what they seemed to bee if the seed which is cast into the ground doe not fructifie we may safely inferre it is not the good ground if the house fall through the violence of the storms we may truly deny that it was ever built upon the rock if when the wind of Persecution cometh any Professors vanish by an utter Apostacy wee may justly assert they were not Wheat but Chaffe It was our blessed Saviours plain assertion If you continue in my word then are you my Disciples indeed whereby is implyed that total and final Apostacy is an argument of Hypocrisie and therefore whereas it it said many of his Disciples went away from him St. Austine saith Discipuli appellanâ—ur tamen non erant verè discipuli quia non manserunt in verbo ejus secundum id quod ait si manseritis in verbo meo verè discipuli mei estis Though they were called Disciples they were not so indeed because they did not continue in Christs word according to that in the Gospel If you continue in my word you are my Disciples indeed in reference to which it is that he saith 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
Lord is upon me because the Lord hath annoynted me to wit with his Spirit more plainly the Apostle Peter God annoynted Jesus of Nazareth with the Holy Ghost and St. Paul sufficiently intimateth it when hee saith concerning Christians God hath annoynted and sealed us and given us the earnest of his Spirit in our hearts the Spirit being as the earnest so the seal and the oyntment and accordingly the generality of Expositors doe here interpret the Spirit of God with his gifts and graces to be this Unction St. Austine among many others is expresse Unctio spiritualis ipse spiritus sanctus the Spirit of God is the spiritual unction And accordingly this is one of the titles which are given to the Holy Ghost in that Divine Hymn The Fountain and the lively Spring of joy celestial The Fire so bright the Love so clear and Unction spiritual That the fragrancy of this Metaphor may the better appear give me leave to break the Box and let you see how fitly it is applicable to the blessed Spirit to this end it will not be amisse to confider the Properties and the Uses of oyl and oyntment 1 There are three eminent properties of oyl which fully agree to the Holy Ghost Purity Permanency and Excellency 1 Oyl is of such a nature as that it will hardly mingle with other Liquors and whatsoever liquor you mixe it with it still is uppermost In this a fit embleme of the Spirit especially in respect of its sanctifying grace which will not mixe it self with any sin and where-ever it is keepeth corruption under Indeed wine and water will easily incorporate but oyl will not natural and acquired habits may consist with the predominancy of some lust and therefore it is that acutenesse of wit strength of memory depth of judgement readinesse of elocution skill in Arts and Sciences and such like excellencies are to be found in wicked men but those Spiritual infused habits of grace will not admit the dominion of any sin so that though sin still remain yet it doth not cannot rule in the regenerate 2 Oyl is of a lasting durance it is not as the water evaporated by the scorching heat or congealed by the freezing cold whereby is shadowed the perpetuity of the Spirits renewing grace notwithstanding the heat of persecution and the cold of temptation The hypocrites fruit withereth when the Sun scorcheth like the standing Pool he is dry in the heat of Summer his courage faileth grace decayeth whereas the true Christian retaineth his integrity in the worst adversity when the Northern wind of Diabolical temptation bloweth upon an Hypocrite his zeal cooleth his grace freezeth whereas sanctifying grace in the heart of the regenerate keepeth its vertue 3 Oyl is of great worth it is reckoned up as one of those choise blessings which God confer'd upon Israel I gave her Corn and Wine and Oyl and multiplied her silver and gold it was one of the precious things in Hezekiahs Treasury which he shewed to the King of Babylons messenger The Silver the Gold the Spices and the precious Oyntment where it is observable that besides it is numbred among the precious things it hath also the Epithite of precious in particular annexed to it as also by Salomon where he saith A good name is better than precious oyntment But surely as there the Wise man preferres a good name so much more is the Spirit and his grace to be preferred before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greek Father In very deed the holy Spirit is a precious thing this Oyl is invaluable this Jewel incomparable and if the Soul which dwelleth in our bodies be more worth than an whole world this Spirit which dwelleth in our souls must needs be of an infinite and transcendent value 2 Besides these properties there is a double use of oyl to wit for eating and annointing and the operation of oyl in both these uses aptly sets forth the Spirits efficacy 1 Oyle being eaten is sweet to the palate and therefore manna for its pleasant taste is compared to it wholesome and nourishing to the body and therefore joyned with fine flour and honey it was by meal and oyle that the widow was preserved alive in famine besides it helpeth digestion of other meats and therefore it is eaten with raw herbs and such like cool things nay more than so though a man have swallowed poyson being taken into the stomack it will expell it and preserve the body from death All which are true of the Spirits graces by which wee are enabled to digest the word of God not only its promises but threatnings the poyson of sin is expelled out of the heart so far as it shall not hurt us our spiritual taste is delighted yea our soul is nourished to eternal life 2 But I must remember the Word in my text is unction and therefore it is most suitable to consider Oyl as it is of use in annointing and thus the Parallel will hold in several respects some whereof are more general and others more special both very significant to our present purpose 1 The more general uses of annointing with Oyle are these six 1 Annointing wounds with Oyle healeth them upon which account the Samaritan poured in as wine for cleansing so Oyle for healing the wounded man nothing more frequently used by Apothecaries and Chirurgions than oyles and oyntments This is the Spirits efficacy who is therefore called the comforter viz. against all those disquietments which unsettle the minde and wound the Conscience The Prophet Isaiah speaking in the person of Christ saith The Spirit of the Lord was upon him to heal the broken-hearted indeed in regard of the wicked hee is a reprover to wound but in regard of the weak hee is a comforter to heal 2 Annointing tumours with Oyle softeneth them to this the Prophet alludeth where speaking of the diseases of Israels Common-wealth hee saith They have not been mollified with oyntment This is the Spirits operation to soften the obdurate and proud sinner and therefore when Almighty God promiseth to take away the stony-heart and give an heart of flesh he presently addeth I will put my Spirit within you 3 Annointing the joynts with oile suppleth them whereby they are nimble and active for which cause it is that Runners and Wrastlers were used to annoint themselves before hand Thus doth the Spirit by his graces strengthen us with all might to run the way of Gods Commandements and to wrastle with our Corruptions It is the prayer of David Establish mee with thy free Spirit whom hee calls by that Epithite no doubt for this reason because it is the Spirits work to set us free from the setters of sin Upon the same account hee is called by the Prophet the Spirit of strength and by the Apostle the Spirit of Life in as much as hee strengthens us in our Christian race and quickens us to spiritual
performances unctio spiritualis gratiae adjuvat infirmitatem nostram saith the Latine Father the oyntment of the Spirits grace helpeth the weaknesse of our flesh and the Greek Father aptly wee are inabled not onely to do but to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the efficacy of the Holy Ghost 4 Annointing the face with Oyle puts as it were a gloss and beauty on it of this the Psalmist taketh notice where hee saith Oyle to cause the face to shine Naomi bids Ruth before shee went to Boaz to annoint her self and those virgins which were prepared for the Persian King did use Oyle of myrrhe which hath an abstersive vertue getting wrinkles out of the skin and beautifying the face so doth the Spirit by his graces put a beauty upon the soul whereby it becommeth amiable in Gods eies Thou art fair saith Christ of his Spouse which as it is true chiefly in regard of his imputed so secondarily in regard of the Spirits imparted righteousness All the wrinkles of sin spots of the soul are in part and shall bee fully done away by this oyntment which can turn Ethiopians into Nazarites 5 Annointing the body especially the head with Oyle is a great refreshment in as much as it maketh way for the emission of noxious vapours and the free passage of the Spirits There are three qualities of oyle laevor nitor odor a smoothnesse to the touch brightnesse to the sight fragrancy to the smell and so gratifying the senses it must needs cause delight to those who are annointed with it Upon this account do doubt it was used in feasts and banquets so much David intimateth when hee joyneth annointing his head with preparing his table and our Saviour when hee joyneth washing the face and annointing the Head To this Solomon alludeth when perswading to a chearful life hee saith Let thy head want no oyntment and the Prophet Amos when describing the jollity of those Epicures hee saith They annoint themselves with the chief oyntments to which agreeth that of wisdome Come let us fill our selves with wine and oyntment How fitly doth this represent the Spirits unction which alone can rejoyce and exhilarate the soul for this reason it is that the Holy Ghost is called the Oyle of Gladnesse and joy is called the Joy of the Holy Ghost and is reckoned up as one of the fruits of the Spirit that joy which doth not proceed from him is a worldly madnesse not true joy the heart cannot bee really merry till it is annointed with the grace and comfort of the Spirit 6 Lastly and most suitably to the text in hand Annointing the eies cleareth them so much is intimated in the Counsel of Christ to the Laodicean Church annoint thine eies with eie-salve that thou maiest see so doth this spiritual unction inable the minde to discern spiritual objects and whereas other ointments may help the dimme sight this opens the blinde eies this is that which is illustrated by the penetrating vertue of oile when applyed to any part of the body which is by opening the pores what other is the Spirits illumination but a sacred penetration by opening the understanding To this purpose is that allusion concerning Oile that it feedeth the Lamp and so maintaineth the light which otherwise would go out for which reason Oile was prepared for the Light of the Sanctuary Thus doth the blessed Spirit first cause which Oil cannot do and then preserve a Divine light in the Soul to guide its feet into the way of peace Wee finde in the Ancient Hieroglyphicks the Olive to have been an embleme of Wisdome true Wisdome is from above and drops down from that Olive tree the sacred Spirit In one word as the Dove bringing an Olive-branch to Noah assured him that the waters were abated So the Spirit bringing an Olive-branch of peace to the Soul enableth it to know that the waters of Gods wrath are abated than which no knowledge more desirable 2 The more special use of annointing with Oile is for the consecration or setting persons apart for some eminent office more particularly there were three Offices to which men were with Oile annointed to wit that of a King a Priest and a Prophet We read in the Ceremonial Law of an Oile which by Gods direction was first to bee made and then poured on Aaron and his Sons the Priests it was the command of God to Samuel that hee should take an horn of Oile and annoint David King The like Ceremony wee finde used in Solomons inauguration God bid Elijah to annoint Elisha the Son of Shaphat to be Prophet in his room To this practice Calvin conceiveth that the Apostle alludeth in this place Indeed by this unction it is that wee are consecrated Kings to captivate our lusts moderate our Passions and order our conversations Priests to keep our selves unspotted of the World to sacrifize our bestiallusts and to offer up prayers and praises to God finally and most congruously to our Apostles scope Prophets to understand in some measure the spiritual mysteries of salvation What now remaineth for the closing of this particular but that wee look upon this word Unction as a word of Security of Humility of Dignity of Hilarity of Faelicity and of Duty It is a word 1 Of Securitie Indeed that is the design of our Apostle to point out to us what is our best safeguard against the blows refuge from the storm antidote against the poyson especially of Hereticks and heresies so much the adversative particle But intimateth that this Unction is opposed as a preservative against heresie That Promise of God to his People concerning the Assyrian his burden shall bee taken from thy shoulder and his yoak from off thy neck because of the annointing is no less true of this Unction by which our necks are freed from the yoak of destroying errours Warriours of Old that they might make their Armour glister and render themselves formidable to their enemies used to annoint it with Oile to this the Prophet alludeth where hee saith Arise you Princes and annoint the shield Loe here an annointing which is our shield whereby wee become terrible to Satan and his instruments so that in vain do Antichrists set themselves against those who are guarded with this unction 2 Of humility letting us see what wee are in and of ourselves how hard our hearts dead our affections blind our uderstandings how destitute of grace and peace and joy yea all heavenly good else what need were there of this Unction to soften enlighten and inliven us The truthis as the box hath no fragrancy in it self but what it receiveth from the Ointment that is in it no more have wee any excellency but what wee receive from the Spirit Abrahams faith Solomons Wisdome Jobs Patience Davids Zeal Noahs Obedience were all but as so many drops of this Oile and therefore let us learn to bee vile in
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
spake as moved by the Holy Ghost Indeed if you please to review three of the fore-mentioned Arguments to wit the matter the miracles and successe of this Doctrin you shall find them proving as well the Divinity as the verity of the Gospel 2 An Universal truth such as containeth in it all truth needful to bee known in order to salvation Indeed there are many natural truths which are below the Majesty and beside the Scope of the Gospel and therefore are not contained in it but all saving truths either formaliter or reductivè in expresse words or plain necessary consequences are revealed by the Gospel hence it is that this Doctrin is as it were a rule or standard by which all Doctrines must bee tryed so that If an Angel Preach any other Gospel he is acâ—ursed for which reason no doubt it is called a Canon by St. Paul where hee saith As many as walk according to this rule or Canon peace bee upon them and upon the Israel of God 3 Lastly An effectual truth the truth which of all others hath the most powerful operation indeed as it was first inspired by so the Preaching of it is still accompanied with the Holy Spirit whereby it hath a far greater efficacy than any other truth whatsoever for whereas other truths have onely an influence upon the understanding this together with the understanding hath an influence upon the Will and Affections other truths may make us wise but this will make us both wise and better Glorious things are spoken of thee oh thou coelestial truth The truth shall make you free sanctify them through thy truth they are Christs own words â—â— his own good will begat hee us by the word of truth So St. Peter all truth is Gods daughter but this is as it were his Spouse by which hee begets Sons and Daughters to himself In one Word it is this truth and this alone which doth so inlighten the minde as to incline the will regulate the passions comfort the conscience renew our nature and sanctify our whole man No wonder if our Apostle call it abstractively Truth and emphatically the Truth Having given you this Account of the Principal it will bee easy to infer the Collateral Character of the Gospel where it is said No lye is of the truth In the Greek it seemeth to bee a particular proposition Every lye is not of the truth but it is equivalent to an universal and therefore is fitly rendred no lye is of the truth To open the sense briefly There is a threefold Lye verbal practical Doctrinal verbal is an untrue narration when wee either affirm what is false or deny what is true Practical is an unsuitable conversation when wee unsay with our lives what wee say with our lips Doctrinal is an erroneous position concerning matters of faith or practice and though it bee true of all sort of lies yet no doubt it is the doctrinal lye which is here chiefly intended 2 Whereas it is possible upon false hypotheses to inferr true conclusions whence it is usual in Astronomy by supposing things that are not to demonstrate the truth of things that are it is impossible from true positions to infer a false conclusion Indeed too often wicked Hereticks fasten their lyes upon the Evangelical truth and for this reason probably St. John inserted this clause which at first may seem supervacaneous that whereas the Antichristian Teachers might pretend to boast of the Truth our Apostle assureth those to whom hee wrote that the truth did not could not father any such lyes The truth is when Hereticks indeavour to prove their Doctrines by Scripture they deal by it as Caligula did by the Image of Jupiter Olympiacus when hee took from it its own head which was of Gold and put upon it one of Brass they spoil Truth of its genuine sense to put upon it a corrupt glosse it being as possible for cold to come from heat or darknesse from light as any lye from the Truth 3 Nor yet is this all that this clause imports minus dicit plus volens intelligi saith Estius our Apostle intends more than hee speaketh for whereas he saith No lye is of the truth hee meaneth every lye is against the truth Indeed some Lies have a semblance of Truth and are so bold as to claim kindred to it but notwithstanding their seeming consonancy there is a real repugnancy and they are so far from being of that they are contrary to the truth To close up this first general since the Gospel is the truth and consequently no Lye is of it learn wee to embrace it with those two Armes of faith and love 1 Let us stedfastly beleeve it The Heathen had an high opinion of their Sybils as appeareth by that of the Poet Credite me folium vobis recitare Sybillae and shall not wee yield a firm credence to the Gospel St. Paul saith of the Thessalonians that the Gospel came not to them onely in Word but in Power and in the Holy Ghost and in much assurrnce intimating that they had not onely a conjectural opinion but a full perswasion of the truth of the Gospel let the same confidenee be in us It is the truth and therefore wee may infallibly venture our souls upon it Heaven and Earth shall pass away before the least jot of it shall be found false and lying 2 Let us affectionately love it so as not onely to yield obedience to but contend in the defence of it whensoever wee are called to it The Heathen in their sacrifices to Apollo cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth is sweet Let us say with David of this Truth Oh how sweet is it to my taste it is sweeter than the honey and the honey combe Veritas Christianorum incomparabiliter pulchrior Helenâ Graecorum saith St. Austin The Christians truth is incomparably fairer than the Hellen of Greece and if the Grecians so hotly strove for the one how zealously should wee contend for the other wee may venture our souls on it and we must be willing to venture ouâ— states and bodies for it and as he said though upon another account Amicus Plato Amicus Aristoteles sed magis amica veritas Plato and Aristotle are my friends but truth much more so let us in this my Liberty my Life is dear to mee but the truth of the Gospel is far dearer And that wee may thus beleeve and love let us bee careful to know it for which it is that our Apostle praiseth these Christians and so I am fallen on the Commendation Not because you know not the truth but because yee know it whence it will not bee amiss to observe 1 In General that this holy Apostle is not awanting in just praises of those to whom hee writeth very often in this Epistle hee calls them Little Children and in this hee dealeth with them as with Little Children who are best won upon by
when that which is affirmed or denyed is evidently contrary to truth and the other when the thing so asserted is injurious and pernicious to them that beleeve it And truely both these may justly bee charged on the Lyars in the Text for they denyed that which was in it self manifest yea which they themselves had been convinced of and that which they denied tended to no lesse than the utter subversion of the Christian faith and the destruction of those who adhered to it and therfore no wonder if St. John by way of question accuse the Hereticks in his time of Lying who is a Lyar c. That which I shall briefly observe from both these titles is the zeal of this holy Apostle in reproving these Hereticks Lyars are execrabile hominum genus a most execrable sort of men hated and abhorred of all nor is a Lyar more odious among all men than an Antichrist is among all Christians so that our Apostle could not well have branded them with names more odious than these The truth is two sorts of sinners are severely to bee rebuked Hypocrites and Hereticks an example of the former wee have from Christ himself who reprehending the Hypocritical Pharisees calls them fools and Vipers and of the latter in St. John who gain-saying the Heretical Teachers of his time calls them Antichrists and Lyars Indeed in one of those Titles is a latent reason of his bitternesse against them namely because they were against Christ Had they been onely his Antagonists no doubt hee would have been milde and gentle but his masters honour was concerned in the quarrel no wonder if hee bee so zealous Moses the meekest man upon earth in his own concernments is so inraged against the Israelites for their Idolatry that hee breaketh the Tables of the Law The Historian observeth of Caesars souldiers that they pursued their Generals Engagements with vigour whilest they were cool and temperate in their own concernments and surely though towards our own Adversaries wee must show meeknesse yet when they are not onely ours but Christs enemies it becomes us to testify our love to Christ by our Indignation against them It was an excellent saying of Guevara in an Epistle to the Emperour Charls the fifth Christianus nullâ re magis dignosci potest quam si Deâ— factas contumelias et blasphemias severissime ulciscatur suas obliviscatur there is no better Character of a right Christian than to forget the injuries done to himself but to be angry at the blasphemies against God and Christ And which serveth so much the more to justify our Apostles severity in reproving those false Teachers is that they were not obliquely but directly opposers of Christ they were such who did not onely indeavour to lop off the branches of Christianity but to pluck it up by the roots to deface the building of Religion but to destroy the foundation as there is a difference in sins so in errours all diseases are not alike malignant nor all errours equally pestiferous every Heterodox opinion is not a sufficient warrant to brand a man with these Appellations of Lyar and Antichrist but when they were so heretical as to deny Jesus to bee the Christ no marvail if this holy Apostle not out of a rash bitternesse but a well-grounded zeal use these harsh invectives It is a frame of spirit which wee finde in other servants of God as well as S. John The Apostle Paul having to do with Elimas spares him not but calls him a Childe of the Devil an enemy of all righteousnesse and writing to the Philippians concerning heretical teachers calleth them the concision and compareth them to dogs no lesse Satyrical was that of Polycarpus to Marcian Agnosco te primogenitum diaboli I know thee to bee the Devils first-born Let the same spirit bee in us in oppugning the Authors and Abetters of damnable heresies The visible descending of the Holy Ghost upon the Apostles was in fiery tongues such tempers had they yea all their successors the Bishops and Pastors of the Church ought to have tongues set on fire from heaven which may flame forth in vehement increpations as of notorious sinners so of venomous hereticks 2 From the Appellations proceed wee to the Accusations I. The first whereof we find to be denying that Jesus is the Christ in which words there is A Truth implicitely asserted by the Apostle Jesus is the Christ An heresy explicitely charged on the false Teachers namely the denial of this truth he that denyeth that Jesus is the Christ. 1 When our Apostle saith who is a Lyar but hee that denyeth what doth hee but tacitely assirm this to bee a truth That Jesus is the Christ and because it is a fundamental truth upon which the whole Fabrick of Christian Religion standeth give mee leave a while to insist upon it not as questioning but for the further streng thening your assent to it so much the rather because of the multitude of Jews which are at this time crept in among us whom though I have little hope to convince yet I would strive to prevent in those secret indeavâ—rs which probably they use to seduâ—e Christians from the faith of Christ That there was such a man as Jesus of Nazareth born and living among the Jews is an history so authentical that there will bee no need of spending time about the proof of it It is acknowledged by the Jews themselves witnesse Josephus in his Jewish Antiquities where he maketh an honourable mention of him in these words At that time was Jesus a wise man if it be lawful to call him man c. It is confessed by Pagans Suetonius in the life of Claudius speaketh of him by the name of Chrestus Tacitus and Pliny the younger acknowledged him by the name Christus and surely that which not onely his followers but his enemies confess may well be taken for granted The only difficulty is to make it appear that this Jesus that then lived is the Christ that is the person whom Moses and the Prophets foretold to bee the Messiah To this end the onely thing to bee done is an inquiry into the Praedictions concerning the Messiah which if they bee found verified in this Jesus and no other person can bee assigned in whom they are verified it will bee clearly manifest that Jesus is the Christ This way of arguing I so much the rather make choice of because it is that to which Christ himself directs us when he bids the Jews to search the Scriptures that is the Old Testament which then was the only written word upon this account for they are they that testify of me therby putting the controversy to this issue that if he were not the person of whom the scripture did testify as the Messiah let him be accounted an Impostor and Deceiver Accordingly it is that his Apostles in their discourses concerning him still have recourse to the Prophetical writings Thus St.
a little longer Quomodo agendum est ut semper vivatur How studious should they bee that they may live for ever Oh that wee would at length bee effectually convinced of the certain and infallible verity of this promise in it selfe and then there would bee little need to perswade our indeavours to make sure our own interest in it Cleombrotus reading of this future immortality though but darkely delineated in Platoes writings by casting himself into the Sea dispossessed himself of this life that hee might bee the sooner possessed of that Far bee his Practice from our imitation wee are taught to wait Gods leasure for the accomplishment of this Promise but surely the due consideration of an Eternal Life will teach us to make a preparation for that the main business of this life ever remembring that this moment is given us by God to bee the onely opportunity of gaining that eternity In special Memoria promissae mercedis perseverantem te faciat in opere since eternal life is promised by him to us let that which wee have heard from him abide in us True perseverance in the Faith is very difficult and sometimes proveth dangerous but it s as true Eternal Life is very Excellent and advantagious Videamus quid promisit saith St. Austin let us seriously view what it is hee hath promised not Gold or Silver Houses Lands or any earthly Possessions and yet what will not men indure for the gaining of these shall not Eternal Life have a stronger influence upon us Oh consider on the one hand what is it thou canst probably gain by forsaking the truth perhaps favour with great ones large revenues stately palaces Honourable titles But tell mee in good earnest can these countervail the loss of Eternal life undoubtedly they cannot On the other hand what is it thou canst possibly lose by retaining the truth perhaps thy estate thy liberty thy life I but what thinkest thou will not eternal life make amends for all these losses certainly it will As therefore the runners of old were wont to engrave the reward upon the palmes of their hands that when they began to faint the fight of that might revive them So let us incourage our selves to a patient abiding in the Doctrin which wee have heard notwithstanding all opposition by a serious remembrance of the Promised remuneration eternal life and so much the rather because it is promised upon this condition and is no otherwise to bee expected To end therefore Hast thou begun well by imbracing the Faith lose not the reward for want of adhering but hold it fast to the end that thou maiest receive in the end this Life which shall be without end THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 26 27 28. These things have I written unto you concerning them that seduce you But the annointing which you have received of him abideth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him And now little children abide in him that when he shall appear yee may have confidence and not bee ashamed before him at his coming IF you compare these three with the eight foregoing verses you shall finde them to bee a summary repetition of what it there more largely delivered There are three hinges upon which the precedent discourse turneth namely the peril of Antichristian doctrin the benefit of the Spirits Unction the duty of perseverance in the Christian faith and these three are inculcated in these verses Indeed where the danger is very great the admonition cannot bee too frequent when the benefit is of singular advantage it would bee often considered and a duty which must bee performed cannot bee too much pressed no wonder if St. John propose them in this gemination to our second thoughts And yet it is not a naked repetition neither but such as hath a variation and amplification in every particular The Duty is re-inforced at the eight and twentieth verse but in another phrase of abiding in Christ and with a new motive drawn from the second comming of Christ. The benefit is reiterated and much amplified in the seven and twentieth verse as to its excellency and energy Finally the danger is repeated but with another description of those by whom they were in danger whilest as before hee had called them Antichrists for their enmity against Christ So here for their malignity against Christians hee calleth them seducers These things have I written to you concerning them that seduce you c. By what you have already heard you see the scope of those verses which according to their number divide themselves into three generals A Caution These things have I written c. A Comfort But the annointing which you have received c. A Counsel And now little Children abide in him c. 1 Begin and at this time end wee with the Caution which is given in the six and twentieth verse These things have I written unto you concerning them that seduce you As it is in the World so is it also in the Church In the World all good and useful things have their contraries There are fruitful showres and there are harmful storms there are refreshing dews and infecting vapours there are wholesome herbs and there are noysome drugs There are tame living creatures and there are wild beasts Thus in the Church there are sound and there are rotten Professors true and false Prophets faithful and deceitful Apostles and if you look upon this verse you may find a brand set upon the one and a Character given of the other whiâ—eâ—t the two parts of the Text are The Mischievous design of the Antichrists which was to seduce Them that seduce you and the pious care of St. John which was to give warning These things have I written to you concerning them 1 In handling the former of these I shall take notice of these three things The Who them whom you wha seduce 1 If you inquire who these seducers were wee shall find two things not unworthy our observation 1 That their names are not mentioned It may perhaps bee asked since the Apostle doth not name them how should they know them and if they could not know them how should they avoid them But to this it is easily answered that Hee had sufficiently described them before by their Antichristian doctrin so that of whomsoever they heard such positions they might conclude them to bee the Persons and since in this respect there was no necessity of mentioning it is justly looked upon as an act of prudence his concealing their names Indeed wee finde this Apostle in one of his Epistles expresly naming Diotrephes and St. Paul naming Himeneus and Alexander Phygellus and Hermogenes in his Epistle to Timothy There may bee sometimes urgent reason of mentioning names But for the most part both these
mentioned but inlarged upon in these words But the annointing c. The right understanding of this whole verse depends upon the genuine notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointing once and again here spoken of In order to which it will bee needful to inquire to what this annointing alludeth what it doth import and wherein the Analogy holdeth The Jesuits in their Comments would have us beleeve that St. John alludeth to the Annointing which is used in their Church at the Sacrament of Baptism before in the breast and between the shoulders and after on the top of the head But though I cannot deny that the use of Annointing in Baptism is very ancient as finding it mentioned not onely by St. Augustine but St. Cyprian and Tertullian yet sure I am it is no where spoken of in the New Testament as either instituted by Christ or Preached by the Apostles in which respect it cannot rationally bee conceived that St. John alludeth to it Indeed wee finde in St. James an annointing of the sick with Oil to bee then practiced though by the way that of a far different nature from the Popish extream Unction for wheareas the Papists annoint the sick in order to their better passage out the annointing then used was in order to their recovery and longer continuance in this World But as there is no reason to imagine that St. John had any eye to St. James his Unction so much lesse can hee bee supposed to allude to an Vnction which was not at all used in his time If therefore you would know from what this phrase is borrowed the Answer is that very probably the Apostle had an eye to that unction which was in use under the Law the ingredients and composition whereof you have set down at large by Moses and so much the rather because as that is called the Holy Oil so this annointing is said before to be from the Holy One. 2 The Socinians inquiring into the meaning of this Metaphor understand by it the Evangelical Doctrin construing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointing in this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hat which you have heard at the four and twentieth verse and conceiving it to bee called the Unction because that by that wonderful effusion of the Holy Ghost the Apostles were inabled to publish it for which reason they suppose it is elsewhere called the Spirit and the ministration of the Spirit with this interpretation some of our late Orthodox writers accord though upon a far different reason For whereas the Socinians falsely denying any need of the Spirits illumination to bee conferred upon every Christian but onely of that Revelation which was at first vouchsafed to the Apostles and by them to the World endeavour to evade the argument which is brought against them from this Scripture by this Exposition The Orthodox justly denying any new Revelation or extraordinary inspiration now to bee expected answer the argument which Euthusiasts bring from this Scripture by this interpretation For my own part I am very unwilling without great cause to recede from the Generally received exposition of any scripture And as to this particular text 1 I finde the annointing by the far greatest part both of Ancient and Modern Protestant and Popish Commentators to be expounded the Holy Spirit suitable to which it is that the latter annoynting is read Spirit in the Aethiopick version his Spirit teacheth you of all things 2 There are several considerations which render the common exposition most rational in as much as 1 Usually where the Scripture speaketh of annoynting it is meant of the Spirit as appeareth in the former discourse upon the twentieth verse 2 It is not here said the annoynting which wee to wit Apostles have received of him for then it might most probably have referred to the visible descension of the Holy Ghost upon them nor yet is it said the annoynting which you have received of us for then it might justly have been construed as the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you have heard this Evangelical Doctrine which was delivered by the inspired Apostles but in as much as it is the annoynting which you have received of him it is most rationally construed of that Spiritual illumination which every Christian receiveth in some measure from Christ. 3 Adde to this that our Apostle in this verse manifestly intends to mind the Christians what a singular help Christ had provided for them against seducers whereby they might be enabled to continue in that which they had heard and therefore it cannot rationally be looked upon as one and the same with that which they had heard but rather the enlightning grace of his Spirit is to bee understood than which there cannot be a stronger antidote against errour Finally as by this exposition this Scripture becometh a sharp sword against the Socinians so as shall appear in the handling it will not hereby become a buckler for the Anabaptists and therefore I shall acquiesce and adhere to it as most genuine 3 As to the last enquiry how fitly the Spirit of God is compared to and resembled by oyl and annoynting the answer hath been already returned in the discourse upon the former clause of the twentieth verse whither I referre the Reader nor shall I adde any thing further but only that as the holy Oyntment was made of several Spices mixed with the oyl whatsoever things or persons were annoynted therewith were legally sanctified by it so we are here to understand by this annoynting not the illumination of the Spirit which is oft-times found alone and is vouchsafed to the unregenerate but that which is as it were made up of the several graces of the Spirit whereby not only the minde is enlightned but the whole man is sanctified Having given you this account of the annoynting which is as it were the hinge upon which the whole verse turneth it now remaineth that I goe on to consider what is here affirmed concerning this Unction and because I have already traced the metaphor of oyl and our Apostle is pleased to insist upon another similitude of teaching I shall follow that and accordingly you may conceive the Spirit of God who is the annoynting to bee likewise here represented as a School-master whose excellency is set forth by four Characters namely his Residency Sufficiency Fidelity and Efficiency His 1 Residency permanent in those words The annoynting which you have received of him abideth in you 2 Sufficiency abundant in those words And you need not that any man teach you but as the same annoynting teacheth you of all things 3 Fidelity eminent in those words and is truth and is no lye 4 Efficiency evident in those words and as it hath taught you you shall abide in him Begin we with the Residency of this School-master as it is set forth in the beginning of the verse The annoynting which you have received of him abideth in you and
here we have something supposed and something proposed that which is supposed is his presence The annoynting which you have received of him that which is proposed is his residence Abideth in you 1 That which is here supposed concerning this unction cometh first to be considered and shall be dispatched in three Propositions 1 That this annoynting is not in us of our selves but received by us from another It is St. Pauls Question and though it be occasioned by a discourse of those extraordinary gifts yet it holds true in reference to all What hast thou that thou hast not received the sins which wee commit are our own but the grace to subdue them is received though wee are sometimes subdue into errour yet wee are apt to fall into them our selves but the unction which armeth us against those errours is received It is a meditation which should keep the best Christians lowly in their own eyes Hast thou this annoynting whilest others want it or hast thou it in a greater measure than others be not proud but humble for though it be in thee subjectively yet it is not from thee effectively and therefore no just cause of Self-exaltation it is St. Pauls inference upon the fore-mentioned question If thou doest receive it why doest thou glory as if thou hadst not received it Where the manner of proposal by way of question intimateth as Musculus well glosseth the impudence of this arrogance Ridiculum planè est de alienis bonis superbire It is a ridiculous thing with Aesops Crow to bee proud of borrowed feathers in one word as to boast our selves of what wee have not is abominable so it it little less odious to boast of what wee have as if it were our own when as it is only received 2 That this annoynting is received of him that is Christ it was at first received by Christ himself to wit as man in his Human nature but he received it not so much for himself as us Voluit accipere ut potuit tribuere he would as Man receive that as Mediator hee might convey it to us Indeed it hath pleased the Father saith St. Paul that in him should all fulnesse dwell to wit as water in the Fountain light in the Sun Wine in the Grape and oyl in the Olive and accordingly saith St. John of his fulnesse wee all receive and that grace for grace What the Head is to the Body that is Christ to the Church and as the members receive sense and motion from the Head so doth the Church this unction from Christ Learn hence 1 How greatly we are beholding to Christ of whom it is that we receive whatsoever measure wee have of this Spiritual unction the truth is whatsoever Spiritual benefit we receive it is only in and through Christ The Remission of sins and Adoption of Sons the Justification of our persons and Sanctification of our natures the Donation of his Spirit and acceptation of our services the Redemption of our bodies and Salvation of our Souls are all received through Christ so justly doth St. Paul say He hath blessed us with all spiritual blessings in heavenly places in Christ Jesus 2 What need wee have to bee ingrafted into Christ since as wee can receive nothing but of him so neither can we unlesse we first receive him To as many as received him saith the Evangelist to them he gave power to become the Sons of God and to as many as receive him it is that hee giveth his Spirit no wonder that St. Paul praying for the Ephesians that they might be strengthened with the spirit of Christ prayeth also that he might dwell in their hearts by faith since it is by our faith in Christ that wee receive him and consequently his Spirit which is this annoynting 3 Lastly This receiving of the unction from him is by way of gift Indeed receiving in its largest extent is the correlative both of debitum and donum a debt and a gift what is duly paid and what is freely given both are said to bee received But when it is used in reference to God and Christ it cannot relate but onely to a gift since whatever wee receive of him and much more the annointing of the Spirit is given of his meer mercy Indeed in respect of himself it may bee called a debt hee having pleased by his Promise to make himself a debtor and accordingly it is that the Spirit is called the Spirit of Promise because promised both by the Father and the Son for so wee finde the expressions varyed the Comforter whom my Father will send and I will give you But still in respect of us it is a free gift it was love moved him at first to promise this unction to and since to confer it on us in which respect it is called the gift of the holy Ghost True it is this annointing was received by Christ from his Father as purchased by his pretious blood but it is received by us from Christ as bestowed by his free grace It is a consideration which should so much the more oblige us to thankfulnesse for this unction it being but reason that when wee receive wee should acknowledge the Donor and that what is received freely should bee acknowledged the more gratefully wee have received the Spirit of God saith the Apostle that wee may know the things which are freely given us of God among which the Spirit himself is not the least and who so knoweth them to bee freely given cannot but bee greatly thankful Holy Jesus wee could do nothing that is good nor avoid what is evil did wee not receive this Unction from thee nor do we receive this Unction as a reward of our merit but a fruit of thy bounty Wee are unworthy to receive the annointing from thee but thou art worthy to receive from us glory and honour and praise now and for ever 2 That which is next in order to be discussed and is more directly expressed is the Residency of this Schoolmaster the abiding of this Unctioâ— Things that are â—â—id in Oil are most lasting this sacred annointing is prmanent It is that which is true in respect of the Church in general and each Christian in particular 1 This Annointing abideth in the Church That Holy Spirit who is here set forth under the notion of a Teacher is by our Saviour described as a Comforter concerning whom hee tells his Disciples that hee shall abide with them for ever which Promise was made to them as the then representatives of and so in them to the whole Church accordingly it is that the Spirit hath been resident in all Ages with the Christian Church to teach and comfort and perform all other Offices whereof shee stands in need Christs presence with his Disciples was temporary in which respect St. Johns word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee dwelt among us so our Translation reads it but as in a Tabernacle
so much the force of the Greek carrieth in it hee onely sojourned for a time with his Disciples but his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides with his Church from one Generation to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theophilact glosseth for his presence is not as Christs was onely for a season True it is Christ is said to be in the midst of the Golden Candlesticks but that is by his Spirit In respect of his corporal presence hee saith in one place The Poor you have alwaies with you but mee you have not alwaies in regard of his Spiritual presence it is that hee saith in another place Loe I am with you alwaies even to the end of the world 2 As this Annointing which wee receive from Christ abideth in the Church so doth it in all the chosen and faithful members of the Church It is said of the Apostles that when this unction visibly and gloriously descended on them there appeared cloven tongues as it were on fire and sate upon each of them Sitting is a fixed posture and noteth permanency it doth so in some though not the same measure and manner upon every true Beleever At the eighth verse of the next chapter where I shall God willing inlarge upon this subject it is resembled to seed and that such as is not onely cast into but remaineth in the ground by our blessed Saviour it is compared to water and that river water which is continually running and therefore said to bee living and again it is said to bee a well of water springing up in the heart of a beleever to everlasting life Finally by John the Baptist it is likened to fire and such a fire it is which like that under the Altar never goeth out The consideration hereof may serve 1 To rectifye our judgements in the true estimate of and accordingly to quicken our indeavours in the ardent pursuite after this unction Ah Lord how eager are men in scraping the things of this World which when with difficulty obtained by us are easily snatched from us how much rather should wee seek after this annointing which being received abideth in us Labour not saith our blessed Saviour for the meat that perisheth but labour for the meat that indureth to everlasting life thereby plainly intimating that perpetuity is that which much advanceth excellency every thing being so much the more amiable by how much it is the more durable no wise man but would prefer lasting brass before fading gold a constant table though of a few dishes before the largest feast which should only last for a few daies and surely then when wee consider how much this and all other spiritual blessings transcend corporal both in their nature and durance we cannot but judge them worthy our highest esteem and choicest indeavour A good name saith the wise man is better than pretious ointment but this pretious ointment is better than a good name and much more than wealth and pleasure or whatever it is that this world can afford This is one of those gifts to which St. James giveth those Epithites of good and perfect Every gift is good though but temporall but spiritual gifts being of a never â—ading durance are both good and perfect great reason have wee to beg these above all others Oh let us not cease in asking seeking knocking for this unction which being given to us like Maries good part shall never be taken from us 2 To comfort those who have received this unction when they consider its perpetual duration Habet Oleum Deus habet et Mundus saith Hugo God hath his Oil and the World too Oleum mundi in vasis deficit Oleo dei vasa deficiunt The Worlds Oil faileth in the vessels but the vessels fail for Gods Oil the one nunquam sufficit will never satisfy the other nunquam deficit will never waste whatever worldly comforts wee receive our fear of losing allaieth the sweetnesse of enjoying but it is not so with the grace of the Spirit which being received abideth with us Though withall a Caution must bee annexed that wee use our indeavour to preserve and maintain this Oil in the lamp of our souls This Schoolmaster is willing to reside with us but then wee must remember St. Pauls caveat Grieve not the Holy Spirit of God whereby you are sealed to the day of redemption for if we grieve him he will at least for a time withdraw himself from us This fire is of a lasting nature being once throughly kindled but then wee must observe that other injunction of the Apostle Quench not the Spirit for though it bee not wholly put out it may bee much quenched by our Negligence This Annointing is abiding but then wee must take notice of our Saviours assertion To him that hath shall bee given but from him that hath not shall bee taken away that which hee hath Wee must make use of and improve this holy Oil concerning which that riddle is a truth the more wee spend the more it increaseth the Oil in the widows vessel ceased not so long as shee poured it out this holy Oil is best preserved by using it to the Glory of God our own and others advantage and thus much shall suffice for the first character of the residency of this Schoolmaster proceed wee to the next which is 2 The sufficiency of his instruction as it is set forth Affirmatively in those words The same annointing teacheth you of all things Negatively in those And you need not that any man teach you 1 Begin wee with the assirmative part and therein consider The latitude of the Object all things and The Quality of the Act Teacheth 1 The Object is expressed in the same latitude at the twentieth verse where hath been largely discussed how and with what restrictions it is to bee interpreted It was the promise of our Saviour to his Disciples that his Spirit should guide them into all truth nor was this confined to them but is here assured to all Christians that the annointing should teach them all things all things that is all truth truth being the proper object of the understanding which is that faculty whereby wee are capable of teaching nor yet must this bee extended as far as the Spirit is able to teach and lead but onely as far as was requisite for them and is for us to know and understand thus the Spirit led them into all truth whereby they were able to propagate Christian Religion in the World and hee teacheth every Christian all truth which is needful in order to the prevention of fundamental errours and the salvation of his precious soul It would not bee passed by that our Apostles phrase is at once both extensive and restrictive it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee teacheth all things but of or concerning all things that is something of all things These all
Holy Scriptures themselves whilest pretending to a light within them which is communicated by this Unction they think they need no light without them no not that which shineth from the sacred writings For the proof whereof they thus argue from this Text. All who are taught by the Unction need not that any man should teach them and consequently not the holy men of God But all Christians are taught by the Vnction which they receive from Christ Therefore c. That this Syllogism how rational soever it may seem is but a Paralogism and particularly that Sophism which is called by Logicians Fallacia à dicto secundum quid ad dictum simpliciter a fallacy arguing from that which is spoken onely as to some respect as if it were to bee construed in its utmost latitude will plainly appear in the following discourse And that I may at once both refell this argument and unfold the clause I shall first demonstrate that those words you need not that any man teach you cannot with any show of Reason nor yet without apparent contradiction bee intended by S. John as an absolute negation and then I shall acquaint you with those constructions which are probable and which of them I conceive most natural 1 In pursuance of the negative part of the Explication I shall promise something by way of prevention and then propose somewhat by way of confutation 1 By way of prevention take notice of these particulars which cannot but be granted 1 Without doubt there will bee a time when Gods annointted ones shall not need the teaching of any man and that is in the other life when Glorified Saints shall behold in the vision of Gods face all things which may conduce to their happiness It is a true rule in Divinity Promissiones novi futurâ Evangelical Promises have some impletion in this life but their completion in the other Accordingly it is that those words They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know mee from the least of them to the greatest are by some of the Fathers understood of that knowledge which wee shall have in the Countrey and though I look not upon this as the genuine scope of these words yet doubtless then then only it is that those words shall most exactly be fulfilled To the two states of this and that other Life no doubt St. Paul referreth under the resemblance of a Child speaking doing and understanding as a Child and of a mans putting away childish things intending not differrnt degrees of grace but the difference between grace here and glory hereafter We are not such grown men whilest on earth that wee should look upon the external means of grace as childish things to bee put away it is the sole priviledge of heaven where wee shall know as wee are known that there all helps of humane instruction shall bee supervacaneous Indeed as Aquinas excellently argueth It is a sign of perfect knowledge acquisitâ scientiâ and therefore in that state of perfect knowledge no wonder if all teaching cease 2 In respect of our present state in this life know further that 1 On the one hand it is an undoubted truth that notwithstanding wee are taught by men there is great need of the teaching of this unction so great that without it all other teaching is in vain Every Instructor saith to his Auditors in words much like those of the King to the woman How can I help except God help how can I teach except the Spirit teach St. Gregory upon those words of our Saviour concerning the Spirit Hee shall lead you into all truth inlargeth very excellently to this purpose Vnlesse that Divine Spirit bee present to the heart of the Hearer the Word of the Teacher is to no purpose Let therefore no man attribute it to the man who teacheth that hee understandeth what hee saith because nisi intus sit qui doceat doctoris lingua exterius in vacuum laborat Except there bee a Teacher within the Preachers Tongue laboureth outwardly in vain Behold saith that Father you all alike hear the same voice of him that speaketh and yet you do not alike perceive the sense of what is spoken cum ergo vox dispar non sit cur in cordibus vestris dispar est vocis intelligentia seeing therefore the same voice sounds in all your ears why is there not the same reception into all your hearts were it not that there is a master within who is pleased peculiarly to teach some the understanding of what is generally spoken to all Whereupon hee quoteth this very Text with this glosse per vocem non instruitur quando mens per Spiritum non ungitur When the minde is not annointed by the Spirit it is not instructed by the voice To the same pupose and no lesse full is that discourse of St. Austin upon this place Behold my brethren a great mystery the sound of our words beateth the ear the Master is within Do not think that any man learneth any thing from any man wee may admonish by the noise of our voice but in vain if the Spirit teach not inwardly you all now hear my Sermon and yet alas how many go away untaught Quantum ad me pertinet omnibus locutus sum sed quibus unctio illa intus non loquitur quos Spiritus sanctus intus non docet indocti redeunt so far as concerneth mee I have done my part in Preaching to all but to whom the unction doth not speak whom the Spirit doth not teach they go home untaught The Instructions and admonitions of men are extrinsical helps Cathedram in coelo habet qui docet cor his Chair is in heaven who teacheth the heart therefore hee himself saith in the Gospel Call no man your master on earth one is your Master Christ And a little after The words which wee speak outwardly are to you as the Husbandman to the tree who planteth and watereth and pruneth it but doth hee form the fruit or cover the Tree with leaves who doth that Hear that Husbandman St. Paul and see what wee are and hear who is the internal Master I planted Apollo watered but God gave the increase neither is hee that planteth any thing nor hee that watereth any thing but he that giveth the increase is God that is his Unction teacheth you of all things Thus as the Prophets staff could not revive the Childe but the Prophet must come himself so mans teaching cannot instruct but this Vnction must teach us and therefore whensoever wee come to hear the word let us withall pray for the Spirit that the ministration of the one may bee accompanied with the operation of the other that of Ferus being most true Docet Spiritus sanctus sed per verbum docent Apostoli sed per co-operationem Spiritus sancti The Spirit teacheth but by
provided it bee not out of flattery and for base ends we may upon just occasion not onely commend but inlarge and as it were Hyperbolize in the Commendations of them that are good Indeed to flourish with Rhetorical exaggerations in laying open the faults of others except of such crimes as are very open and hainous is uncharitable but to expatiate though it bee with Hyperboles in the praises of others for their vertues is very allowable as being that which this Holy Apostle giveth as a pattern of in this high Eâ—comium you need not that any man teach you 2 There is yet another way of giving the sense of this clause which to mee seemeth most genuine and that is by construing those words you need not that any man teach you with the following but as the sume Annointing teacheth you of all things which being put together doe onely deny any need that any man should teach them any other Doctrin than what this Annointing had taught them All things to wit necessary to Salvation this Unction had taught them and therefore no need of any man to teach them any thing besides these all things To this purpose is that glosse of Heinsius who conceiveth that the conjunction But is to be here taken in the same notion in which it is used by the Chaldee and Syriack Those words there is no God besides mee are read by the Chaldee There is no God but I. Thus in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you need not that any man teach you but as that is except those things which the same Annointing teacheth you With this sense that gloss agreeth in effect which I finde among some Expositors who refer the man here mentioned to the Seducers before spoken of There is no need of any new Masters that any of those seducers concerning whom the Apostle had discoursed should teach them any new Doctrin Very Apposite to this purpose is that excellent saying of Tertu Nob is curiositate opus non est post Jesum Christum nec inquisitionâ— post Evangelium nil desideramus ultra credere hoc enim prius credimus nil esse quod ultra credere debemus Christ being now revealed in his Gospel it is curiosity to make further inquiry wee desire not to beleeve any thing more for this wee first beleeve that there is nothing more to be beleeved There is need indeed that the Orthodox teachers should inculcate upon the people what this Unction teacheth but as for any Doctrin besides there is no need of nor regard to bee had to it or him that bringeth it It is very probable that those Seducers did teach their new Doctrins as things necessary to bee known and beleeved in reference to whom our Apostle assureth them that whatever those Hereticks might pretend they were already sufficiently instructed in all things needful for them to know According to this notion this very Scripture which is made use of by Euthusiasts as a buckler to defend proveth a Sword to cut asunder their opinion for what other must their pretended Revelations bee but vain and foolish if there bee no need of any thing to bee taught us by any man but what this Unction teacheth to wit as it hath been already explained outwardly by the Word and inwardly by Grace The truth is wee need not that any man no nor yet any Angel should teach us and if any Angel from Heaven should come and teach any other doctrine than what this unction hath already taught the holy Apostles and by them us let him bee accursed nor is this more than what St. Paul hath given us warrant for and let this suffice to have been spoken of the sufficiency of this Schoolmaster Passe we on to the 3 Next Character which is his Fidelity as it is set down in those words and is truth and is no lye The first which is the affirmative expression according to the Greek is to be read in the Concrete and is true and the latter which is the negative in the abstract and is no lye our Translators finding the latter to be the abstract read the former so too though it may seem more rational to read the latter as if it were a Concrete finding the former to be so But as to the rendring it it is not much material whilest the sense is the same which is that this annoynting is true without the mixture of any falshood in his teaching The more fully to expresse this it is that our Apostle speaketh the same thing twice first by affirming and then by denying the contrary that look as when in the former Chapter he would set forth Gods purity to the full as being free from the least pollution he saith He is light and in him is no darknesse so here that he might expresse the veracity of the Spirits dictates as being without the least errour he saith it is truth and is no lye The Devils answers which he gave those who consulted him were so dubious that they could not tell which way to construe them and so were deluded by them but the Spirits dictates are certain and infallible The Devil is a lying Spirit the Father of Lyes and his suggestions are lyes and no truth but the Spirit of God is a Spirit of truth so our Saviour calls him once and again yea he is truth and no lye True it is Hereticks the Devils instruments doe sometimes speak truth but it is in order to the advancing of some lye yea it is usually mixed with lyes But the Spirits Pen-men deliver truth and nothing but the truth so that wee may venture our souls upon their writings Indeed it is not so with us who expound and preach upon their writings since we have not so full a measure of this unction as they had in which respect St. Hier ome saith Aliter habere Apostolos aliter reliquot tractatores illos semper vera dicere istos ut homines in quibusdam aberrare that there is a great deal of difference between the Apostles and other Preachers those alwayes write truth but these erre in many things but withall it is then when they are not led by the Spirit who being wisdome cannot be deceived and being truth cannot deceive Keep wee therefore close to the dictates of this unction and that as they are set down in the Word Since they are truth and no lye let us beleeve and not doubt trust and not waver left if we receive not the truth in the love of it God give us over to beleeve a lye it being just that they who will not bee taught by this unction which is truth and no lye should bee fooled by delusions which are lyes and no truth 4 There is only one clause of the verse to be dispatched in those words and even as it hath taught you you shall abide in him where the verb abide according to the different Greek
Copies is in the future tense of the indicative and so rendred you shall abide and in the imperative mood and rendred abide in him and accordingly it may be looked upon either as a promise or a precept according to the former it lets us see the efficiency of the School master and according to the latter the duty of the Scholar but because I finde this given as a precept in the very next verse I shall here only consider it as a promise and so a further commendation of this unction Those words you shall abide are conceived by some to be only verba sperantis words of one that hopeth well concerning them but I rather take them to be a promise assuring them of the vertue of this unction which being received by and abiding in them would enable them to abide as it had taught them The pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse may be construed in a double reference either to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the thing or the person and so may be read you shall abide in it that is in the unction or you shall abide in him that is in Christ from whom you received the unction Indeed in the next verse it is manifestly belonging to the person the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being no doubt the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that shall appear but here it may very rationally bee referred to both and accordingly I shall speak a word of each 1 Even as it hath taught you you shal abide in him That which this unction chiefly teacheth is to abide in Christ suitably the Arabick readeth it as it hath taught you to abide in him and in this sense it lets us see the excellency of this School-master above all others they may teach what to doe but cannot enable to doe what they teach but this unction as it hath taught you so you shall doe it hath taught you to abide and you shall abide in him this voyce saith behind us This is the way walk in it and it withall giveth us feet to walk in that way Look as when our blessed Saviour said to Lazarus Come forth there was a power accompanying that voyce which enabled him to come forth so when this unction as it were saith to us abide in him there is grace communicated strengthning us to abide in him Very congruous to this purpose is that Discourse of St. Austin against Pelagius and Celestius Sic docet Deus eos qui secundum propositum vocati sunt simul donans quid agant scire quod sciunt agere God so teacheth those who are called according to his purpose that they both know what to doe and doe what they know whence St. Paul thus speaketh to the Thessalonians You are taught of God to love one another and that he might prove they were taught of God hee presently addeth for indeed you doe it towards all the brethren Tanquam hoc sit certissimum signum quod a Deo didiceritis si id quod didiceritis feceritis as if this were the most sure sign of being taught of God to doe what they were taught after this manner were all the called according to purpose as it is written in the Prophets taught of God but he that knoweth what he ought to doe and doth it not hath not yet learned of God according to grace but to the law not according to the Spirit but the letter and a little after bee addeth Of this manner of teaching our Lord saith Whosoever hath heard and learned of the Father cometh to me he therefore that doth not come to him it is not truly said he hath heard and learned for if as hee who is the truth saith Every one who hath learned cometh he that cometh not hath not learned so that as hee presently addeth not only the power but the will is assisted by this teaching for if it had been only an ability were conferred our Lord would have said Every one that hath heard and hath learned of the Father can or may come to me but it is he cometh Ubi jam possibilitatis profectus voluntatis affectus actionis effectus est by which is intimated a câ—llation of power an affection of the will and the effect of the action Hitherto the words of St. Austine whose expressions both here and a little before in this Discourse as also St. Gregories I have the more largely rehearsed that the Doctrine of the necessity and efficacy of the Spirits grace may appear to bee no new doctrin nor shall I need to adde much more in this particular Indeed that prayer of the Spouse would not be omitted Draw me and we will run after thee whereby is intimated that when the Spirit of Christ draweth though it be not a forcible yet it is an effectual operation it is not such a drawing as maketh us goe whether we will or no but as maketh us of unwilling willing not only to goe but run the way of Gods Commandements Agreeable to which it is here not only said you may but you shall abide in him 2 Nor would the other reading bee left out even as it hath taught you you shall abide in it that is in the Doctrine which this Unction hath taught you whereby is intimated that the grace of this Unction is not only iâ—uminating but corroberating and as it teacheth us so it strengthneth us to continue in what it teacheth As oyled Paper doth not only let in the light of the Sun but beat back the violence of the Wind so doth this Unction not only enlighten its Scholars whereby they understand the truth but also enable them to withstand the opposition of errours This confirming energie of the Spirit St. Paul hath elegantly set forth by several Metaphors where hee saith Hee which est ablisheth us with you in Christ and annoynteth us is God who hath also sealed us and given the earnest of the Spirit in our hearts manifestly comparing the Spirit to an earnest to a seal to an oyntment and as the earnest assureth the bargain the seal confirmeth the grant and the oyntment strengtheneth the part so doth the Spirit stablish the heart in a firm expectation of Divine promises assurance of Divine love and a stedfast adherence to Divine truth And now putting all together what great cause of gratulation and ground of consolation doth this verse afford us wee are infinitely beholding to our blessed Jesus in that hee shed his bloud for us and wee are no lesse engaged to him for giving his Spirit to us since as by the one hee purchased Salvation for us so by the other it is hee preserveth us to salvation Had not this Unction revealed the things wee are to know in order to Salvation wee must have continued ignorant but blessed bee God this Unction teacheth us of all things Though wee bee instructed in the things
of our peace yet wee are very apt to bee with-drawn from them especially by the cunning of Seducers but blessed bee God this Unction abideth with us and enableth us to abide Oh let us herein rejoyce that the wisdome of our Saviour hath so fully provided for our safety and let it bee our daily prayer that this holy Unction would still vouchsafe to remain with us so as wee may bee instructed confirmed and preserved by it to everlasting life Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 28. And now little Children abide in him that when he shall appear wee may have confidence and not be ashamed before him at his comming MAny are the Diseases to which the inward as well as the outward man is subject The Feaver of Luxury the Surfet of Gluttony Meagrom of Drunkennesse Lethargy of Sloath and Ague of Idlenesse all which are involved in the Lust of the flesh the Itch of Curiosity and the Dropsy of Covetousnesse which are the lusts of the Eies the Tumor of Arrogancy and the Timpany of Ambition which are the Fride of Life are not more common than dangerous sicknesses no wonder if our Apostle being a spiritual Physician cautioneth us and prescribeth in this Chapter an excellent Antidote against them of not loving the World and the things of the World But besides these the Consumption of Envy the Frenzy of Malice the Giddinesse of Inconstancy and Falling-sicknesse of Apostacy are no lesse deadly and farre more spreading for this cause it is that our Apostle throughout this whole Epistle very much insisteth upon brotherly love the only cure of malice and envie and in the latter part of this Chapter earnestly perswadeth a firm adherence to the Christian Faith the proper remedy of inconstancy and Apostacy the close of which Discourse is in the words of the text And now little children abide in him c. In which verse there are three things offer themselves to our observation â—â—e Manner the Matter the Motive The manner â—â—â—â—et The matter serâ—us The motive strong The manner Rhetorical The matter Theological The motive Logical The manner vehement The matter important The motive urgent Finally The manner in the Compellation Little Children The matter in the Exhortation And now abide in him The motive in the Incitation That when hee shall appear we may have confidence and not bee ashamed before him at his coming of each of which with brevity and perspicuity 1 Begin we with the Compellation which having had occasion once and again to handle shall bee quickly passed over only I cannot but with Ferus take notice of the excelleat Artifice of our Apostle who calleth them to whom he wrote Little Children Ut oftensione affect us sui fortius moveat thatby discovering the dearness of his love towards them they might bee the more easily perswaded by him St. Paul writing to the Romans concerning false Teachers saith they did deceive the simple by fair and smooth words Surely the Ministers of Christ should be no lesse artificial in perswading than they are in deceiving and to that end use smooth and fair words Me thinketh those words of our Saviour to his Disciples when so many forsook him carry in them a great deal of passion Will you also goe away and no doubt they made a suitable impression on them witnesse Peters answer Lord whither shall wee goe what affectionate straines are those of St. Paul and St. Peter I beseech you brethren by the mercies of God so St. Paul Dearly beloved I beseech you so St. Peter and if wee well weigh it wee shall finde as much nay more in this of St. John And now little children the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is not only an adverb of time but a particle of beseeching and this title Little children seemeth to intimate that our Apostle beseecheth them Per eam Paternam benevolentiam by the love of a Father yea by the bowels of a Mother You that are Parents know with what tender affections you speak to your Children when you disswade them from evil or perswade them to good the same Spirit was in this holy Apostle Mira sollicita de suorum salute cura it was a strange solicitous care and desire which he had of their Salvation which put him upon this earnest way of exhorting them to perseverance Oh that all the Ministers of the Word would learn to fellow this pattern I told you in the last Lecture it is only God that can speak to the heart inwardly and effectually but certainly that Minister shall soonest convey as it were his words into the heart who speaketh with his heart yea rather speaketh his heart whose expressions manifest his affection as to the things concerning which so to the persons to whom he speaketh and this shall suffice for a brief account of the Compellation 2 Proceed we to the Exhortation in those words And now abide in him Before I discusse the nature of the duty it will not be amisse to observe that what is assured in the end of the former verse You shall abide in him is prescribed in the beginning of this abide in him Abiding in Christ is the matter of both a promise and a precept it is that which wee shall finde verified in other duties as well as this I will put my fear in their hearts so runs the Promise Fear the Lord so frequently the Precept A new heart will I give you and a new spirit will I put within you so God promiseth make you a new heart and a new spirit so hee commandeth The Lord thy God will circumcise thine heart to love him is the promise and in the same Chapter I command thee this day to love the Lord thy God Indeed there may seem some kind of incongruity in this at the first view for what need is there of commanding us to doe what God promiseth hee will enable us to doe but in truth there is a sweet harmony between precepts and promises of this nature whilst these serve to strengthen our confidence and those to quicken our diligence when on the one hand we are exhorted to abide in Christ wee may be ready to say but How shall I bee able to perform this duty my enemies are so strong and grace so weak that I fear I shall let goe my hold and as David once said I shall one day fall by the hands of Saul so the weak though willing Christian is apt to say I shall one day fall by the power and policy of the Devil and notwithstanding all my resolutions and endeavours I fear my deceitful heart will bee with-drawn from Christ But loe for our comfort and encouragement here is a promise that by the vertue of this Unction wee shall abide On the other hand when we meet with these and such like promises of perseverance we may be ready to flatter our selves
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
an unregenerate person to beget others to the Faith and so the Minister may be a Father and not a Brother On the other hand ofttimes a great part of the people remain in a state of sin and imenitency in which regard good Ministers have too oft just reason to complain that when they have many Auditours they have but few Brethren Indeed whereas these two relations in a carnall alliance are inconsistent in this spirituall kindred they one make way for the other Auditours by becoming the Children are also the Brethren of their faithfull Pastors Thus when we our selves are begotten again to God and we are Instruments to beget you again you and we are Brethren Happy the People who have such a Minister happy the Minister who hath such a People then is there the sweetest Harmony when there is this spirituall Affinity between them 3. And Lastly Consider him as a man sprouting from the same root and made of the same mould with them so in a naturall way according to a large notion he and they were Brethren It was Moses his prediction to the Jews concerning Christ The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me him shall you hear and as Christ himself so his Apostles whom he raised up to publish his Gospell and their Successours who are sent about this work have still been the Peoples Brethren Moschus relateth a story of an Abbot who was checked by a Deacon for some errour in holy Administrations whilst he saw Angels standing by he supposing the Angels would have rebuked him if he had done any thing amiss slighted the Deacons admonition The Deacon continuing his reproof the Abbot addresseth himself to the Angels Quare vos non dixistis mihi Why have not you checked me to whom they returned this Answer Deus ita dispâ—suit ut Homines ab Hominibus corrigantur God hath so ordered it that Men should be convicted and instructed by Men who are their Brethren We have a great deale of reason herein to take notice of Gods mercifull condescention in teaching us by men like to our selves When God was pleased to speak by himself it was so terrible that the people could not endure it when God was at any time pleased to send Angels of his errand it caused amazement in the minds of them to whom they were sent but speaking to us by our Brethren Men as we are we are comforted and encouraged Doubtless it had been more congruous to the majesty of God and Sublimity of his message that those glorious Angels should have been the dispensers of it but surely it was more correspondent to our weakness and thereby to his goodness that men should be the Conduits to convey this water of life to us And now Beloved let not this goodness of God be to us an occasion of contempt far be it oh far be it from us to regard the message the less because they are men our Brethren who bring it he wanted not other waies of making himself known to the Children of men but this was most expedient for us and therefore let it be matter of gratulation to us and if at any time our corrupt hearts shall prompt meane thoughts of the word because of the meanness of the Ambassadours let us remember that it is verbum patris though in ore fratris the Gospell of God though spoken by man the word of our Father though in the mouth of a Brother 2. It is a word of Humility Brotherhood is a relation of equality all Brethren except the elder Brother are alike Christ is the Elder Brother so that the Apostle in calling the Christians his Brethren maketh them as it were equall to himself Oh what humility lodged in the hearts of those holy Apostles No doubt as Apostles they were above the rest in Place and Power Office and Dignity in which respect St John before calls them Children a relation that argueth a superiority in him over them and yet such was the lowliness of their minds that they looked upon themselves as but equall and therefore this Apostle here and the reâ—t frequently in their Epistles use this term Brethren nay as if this were not low enough St Paul mentioneth a relation that argueth an inferiority in the Apostles to the people where he useth that religious Complement to the Corinthians our selves your servants for Jesus sake This lowliness of mind was that which according to Christs command they learned of him It is very observable that though Christ was their Lord and Master yet he calls them not servants but friends a word of Parity yea he intitles them to this very relation when he said to Mary Magdalen go to my Brethren and if Christ was pleased to call them well might they call those who were their Disciples Brethren Oh let the same mind be in all the Ministers of the Gospell Pride is odious in any but especially in Christs Ambassadours As St Paul saith though I might enjoyne I rather beseech so though we may challenge superiority and authority yet let us rather condescend to a way of equality yea if need be inferiority We must keep up the honour of our office but still express the humility of our minds in respect of Heavenly mindedness we must be as the hills of lowly mindedness as the vallies let us not think much to sit in the hinder part of the Ship so we may steere the course of it to Heaven How willingly should we bespeak the people as our Brethren nay Masters so we can but gain them to be Christs Servants Only let me adde one Caution the humility of the Minister must not be an occasion of contempt from the People yea give me leave to tell you whilst we are ready to be commanded by you you ought readily to obey us and it becometh you to reverence us as Fathers whilst we call you Brethren 3. It is a word of Amity It is not unworthy our observation that the holy Apostles are of all others most frequent in this stile of Brethren and that no doubt for this reason because it is a term at once both free from pride and full of love Great is the love which hath been betwen Brethren nor can any relation afford higher examples then this Brotherly Love hath exceeded parentall A Persian that wept not for his Childs did for his Brothers death saying I may have more Children but not Brethren So that our Apostle here calling them Brethren no doubt intends to let them see how kindly affectioned he was towards them such is the affection which the Ministers of Christ have ever had towards their People Thus did St Paul love the Corinthians when he saith Oh ye Corinthians our mouth is open unto you our heart is enlarged and the Thessalonians when he saith Being affectionately desirous of you we were willing to have imparted unto you not the Gospell