question their Faith you shall find them very strong in confidence of being saved by Christ and yet if you examine their knowledge you shall finde them ignorant of that Christ by whom they believe to be saved Solomon saith A poore wise Childe is bâ—tter then an old and foolish King will not many knowing Children rise up in judgement one day against ignorant Fathers whilest a Childe of ten years old shall give a better account of Christian Religion then some old men of sixty I know not whither I shall chide or weep declaime against the folly or bewaile the misery of such old Men when I consider the dismall threatning uttered by St Paul That God will come in flaming fire rendering vengeance to them that know him not and which will certainly render the account of these old men the greater and vengeance hotter who live within the Pale of the Church in that they have not only had time but meanes and opportunity of gaining this Heavenly knowledge but they neglect them Oh then you Fathers receive a word of admonition though whilest you were young men you were careless of divine things yet now surely it is time to look after them it is one of St Cyprians twelve horrid abuses Si sine religione senex esse inveâ—iatur for an old man to be irreligious and a stranger to Heavenly things you are almost at the end oâ— your daies on labour to know him which is from the begining your naturall life through Gods goodness is prolonged I but it must at length be ended let nothing content you without the knowledge of the true God and his Sonne Jesus Christ which is eternall life Why should you be as bad Apprentices that having served seaven years are still to learne their Trade heare so much and so long and yet know so little of Christ Assure your selves the only comforts of old age are Conscientia bene peractae vitae scientia Christi experimentalis the conscience of a well lead life when you are able to reckon not only daies and years but good workes done in those daies and filling up those years and chiefly the experimentall knowledge of Christ whereby as good old Simeon you embrace him in your armes This will be both your comfort and your honour An hoary head being a crown when it is found in a way of righteousness and knowledge As then God is pleased to adde to your daies do you adde to your knowledge And though old age cause your strength of body to cease yet strive that souls may more and more increase in this and all other graces of the holy Spirit 2. There is yet another fitness which would be considered in this Character and that is in reference to the matter about which he writeth especially the praecedent and subsequent Doctrines that thereby we may see what influence the right knowledg of Christ hath upon those excellent duties of contempt of the world and Love of the Brethren 1. Because you have known him which is from the begining love not the world It is that which may very well be urged upon a double account by an argument drawn 1. Ab Indecoro It is a very unbeseeming thing for you who have known him that is from the begining and have been so long Scholars in Christs Schoole to love the world That they who know no better should soare no higher it is no wâ—nder and therefore if Heathens Pagans Infidels should be earthly minded it is no more then what is to be expected but for them who know Christ and knowing him cannot but know what an excellency there is in him and what a vanity there is in the world to dote upon it is very incongruous A Bristol stone is very glorious in his eyes who never saw a Diamond but he would deservedly be accounted stupid who should prefer a Bristol stone before a Diamond all Christians especially Aged ones cannot but experimentally know Christs fulness and the worlds emptinesg and therefore it must needs be a very irrationall affection in them to Love the world 2. A Cantrario The knowledg of him that is from the begining and the Love of these things that have both begining and ending are contrary to and so inconsistent one with another and the reason is plain because as hath been already intimated the true knowledg of Christ is inseperably attended with Love to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loving is caused by seeing where the Object is amiable Christ is altogether Lovely so that it is impossible to see him and not to Love him The Orator saith of virtue that it is so desirable that if men could with bodily eyes behold it they would be ravished with it sure I am he that with spirituall eyes beholds Christ cannot but be enamoured with him Now the world must needs be vile to him to whom Christ is precious if the knowledg of Christ attract us to him it cannot but weane us from the world so that whosoever professeth to know Christ and loveth the world he giveth his profession the lye and plainly discovereth his knowledg to be such which though it have light hath no heat and is none of that knowledg which Christianity cals for 2. Because you have known him which is from the begining loue the Brethren and this likewise is that which may be strongly pressed by a double enforcement 1. Ab Objectâ— The knowledg of him who is from the begining carryeth with it a knowledg of that Love which he had from the begining toward us and did manifest in the fulness of time to us and no such obligation to Love as Love of our Love to the Brethren as Christs Love to us It is very observable how St Paul perswading to walk in this path of brotherly love doth not only direct but incite to it by Christs example But walk in Love as Christ hath loved us Indeed he that knoweth the Love of Christ cannot but be in some measure sensible how free and how full it is and surely that Love which is both sine merito and sine modo to use St Bernards phrase both undeserved and unmeasurable may well engage to a return of Love in whatsoever way he who hath so loved us should expect and direct iâ— 2. Ab Effecto Inasmuch as Brotherly Love is though not an immediate yet a genuine effect of the knowledg of Christ the account whereof take briefly thus Our Brethren to wit by grace are Christs Brethren and if we love Christ we cannot but love his relations All Christian Brethren have the Image of Christ stamped upon them and if we love Christ we cannot but love his Image where then there is a true and sincere affection to Christ there cannot but be a love of the Brethren and where there is a saving knowledge of Christ there as hath been already manifested cannot but be a sincere love to him That therefore it may appeare our knowledge of
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
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
monstrous Daughters with which the most of the Sons of men fall in love with At this time I shall only give you a view of 1. The Eldest Daughter which is the lust of the flesh for the better understanding whereof I shall discourse of it first in Generall then in Particular 1. In Generall be pleased to take notice 1. That this word flesh is used severall waies in Scripture as Cassian hath observed I shall not mention all its acceptions only know that it is taken in sensu optimo possimo medio in a good sense for a tender frame and soft disposition of the soul whereby it is capable of receiving the impression of grace and ready to yield obedience to Gods commands in this notion it is the matter of the promise I will give you an heart of flesh In a very bad sense for the native and inbred corruption which overspreads soul and body whereby we become averse to all good and prone to whatsoever is evill and of this St Paul speaketh when he saith in me that is in my flesh dwelleth no good In a middle sense for the inferiour part of man his body which chiefly consists of flesh and blood and thus we read of Cleansing our selves from all filthiness of flesh and spirit that is of body and soul and in this sense Calvin not unfitly here taketh it 2. That the lust of the flesh is used in Scripture two waies sometimes very largely as comprehending in it all vitious lusts whatsoever in which notion flesh is to be understood of originall corruption and is as the Fountain of lust and inasmuch as there is no evill to which our naturall pravity doth not incline us the lust of the flesh in this sense is as it were the genus whereof the severall evill desires which arise in our hearts are the species and in this notion is that of St Paul to be construed Walke in the spirit and you shall not fulfill the lust of the flesh And indeed for the most part where we read of the lust of the flesh it is to be construed in this large acception But in this place flesh being put for the body and the lust of the flesh being a contradistinct member to the other two it is doubtless to be restrained and as Estius well observeth signifieth Desiderium eorum quae pertinent ad carnem a desire of those things which belong to the flesh So that flesh here is rather to be construed Objectivè then Effectivè not as the principle from whence this lust flows but the Object whereabout it is conversant and thus all sinfull desires after bodily pleasures especially those which the two sences of tasting and touching are taken up with are they which our Apostle designeth to comprize under this head the lust of the flesh 3. That there is a double lusting after the flesh and those things which are gratefull to it namely naturall and sensuall there is an appetite which ariseth meerly from natures indigence and this though vehement as in hunger and thirst is not sinfull nature teacheth every living Creature earnestly to desire the conservation of the individuum by nourishment and of the species by propagation and therefore this kinde of desire had been in man even in the state of innocency But then there is an appetite which sensuall indulgence exciteth and this being alwaies immoderate beyond its due bounds is prohibited Indeed neither Religion nor reason do abridg us of all bodily pleasure but they forbid us to serve pleasure so as according to Seneca's phrase to be perplexed in the absence or strangled with the abundance of it in one word the desires which proceed from the want the delight which tends only to refresh the flesh is allowable but all desires and delights which proceed from and savour of wantonnes are culpable and comprized under this head the lust of the flesh 2. More particularly it will be needfull for the further discussing of this usefull truth to set before you the severall kindes of this fleshly lust for though she be a Daughter yet withall she is a Mother of many Brats and it is such an Arme of this tree of worldly love as hath many branches sprouting forth of it such as are incontinency intemperancy and idleness 1. The first and worst of these lusts is incontinency that which is called by St Paul the lust of concupisence and by St Peter the lust of uncleanness yea the same Apostle speaking of false teaches that they allure through the lust of the flesh and presently adding through much wantonness plainly intimates wantonness to be a lust of the flesh and inasmuch as he useth the Plurall number he insinuates that there are severall wanton and unclean lusts of the flesh For methods sake be pleased to know that this lust of the flesh is conversant either about a wrong or a right Object 1. The chiefe excursion of this carnall lust is after wrong Objects concerning all which I shall in generall premise That not only that wicked disposition of minde which by St Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby men burne with impetuous desires after libidinous acts resolving to lay hold of every opportunity of satisfying their lusts Nor yet only all those contemplative delights whereby men please themselves with inward fancies and imaginations of that wickedness which either for feare or shame they dare not out outwardly commit but also all kinde of desire though not plenarily consented to by the will nor fully resolved upon for the performance yea all those first motions which arise from the vitiated appetite though not at all consented to are within the compass of that which is called by St Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate affection and here by St John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of the flesh In Particular The Object of this desire is irregular two waies 1. When the Object is such as doth privare ordineâ—â— natura transgress the order of nature and this either Simply and Absolutely and is most properly called unnaturall uncleanness whether it be with our selves the sin of Onan that secret pollution which though hid from mans is open to Gods eye or with the same Sex Men or Women Dishonouring their bodies between themselves the sin of Sodom and those Gentiles concerning whom St Paul writeth both which are unnaturall because contrary to natures end to wit generation or which is yet more unnaturall because it tends only to a monstrous generation that which is between rationall and meerly sensitive Creatures the bestiall sin of buggery things that are as horrenda factu so pudenda dictu abominable to be done yea shamefull to be named Or as limited and restrained after the multiplication of humane nature Of this sort are all incestuous lusts after those neare relations whether by affinity or consanguinity such as are between Brethren and Sisters Vnkles and Nâ—eâ—es Ants
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
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
Martianus of whom Paulinus saith Caelestis hominis imaginem perfectâ Christi portavit imitatione he bare the Image of the Heavenly Man by a perfect that is sincere imitation of Christ Oh let it be so with us in every thing we go about let us consider with our selves what Christ did or what we have reason to believe he would do in the like case in case of injury Christ would forgive of contention Christ would be a Peacemaker of miseries Christ would shew mercy of reproaches persecutions Christ would suffer patiently let us do likewise Christ is the Sun and then only doth the Watches of our lives move right when they are set by the Diall of his motion Christ is the Book of life and then only is the Book of our Conscience faire when it is written according to that Coppy To this end learn we according to the counsell of the Author to the Hebrews to look unto Jesus We saith St Paul beholding the glory of the Lord are changed into the same Image and we beholding the graces of Christ are transformed into the Image of them Look as a Painter to use Macarius his similitude can draw a mans Picture to the life if he sit before him and stedfastly look upon him but if he turn away his face the Painter can do nothing So then doth Christ draw the Lineaments of his Virtâ—â—s upon our Souls when we diligently look upon him Indeed who can seriously view Christ and the waies wherein he walked and not be in love with them and desire to walk in them All his waies as Solomonâ—aith â—aith of Wisdome are waies of pleasantness and peace No cleanness or purity no safety or security no peace or tranquility no delight or pleasure like to that which is to be found in Christs waies True indeed they are narrow waies in regard of their difficulty to flesh and bloud they are slâ—bby waies in regard of the afflictions which accompany those that love godly in Christ Jesus but they are clean waies without the mine of filthiness for they are safe waies fenced with the hedg of divine Protection they are pleasant waies in which we have alwaies the Sun of Gods favour shining on us yea they are blessed waies for they lead to life and and glory who can behold them and not be allured to go in them Look we therefore with a serious and spirituall eye upon Christ and his waies and that so long till according to St Pauls advice the same mind be in us that was in Christ Jesus and then having the same mind we shall do the same works so easily is the life conâ—ormed where the heart is inclined In one word if our eye be fixed and our heart willing the foot will be ready to run the race that is sâ—t before us I shut up with that of Leo Imitamini quod operatus est diligite quod dilexit love what he loved so will you do what he did to which we should be so much the rather induced considering the necessity which our profession layeth upon us of so doing and that will appeare if you Joyn both parts of the Text together which is the other Consideration and cometh now to be handled He that saith ought it is not onely as Zanchy well observeth utile but debitum that which he may do or that which is best for him to do but that which he ought to do This will the better appear if you consider both the relations which they who are in Christ have to him and the influence they have from him 1. The Relations which they that are in Christ have to him are many and near all which oblige to walk as he walked He that saith he is in Christ saith he is the friend of Christ and friends go hand in hand have the same affections and inclinations he that saith he is in Christ saith he is so in that he is under him Christ is his Lord and he his servant and probum servum pro ingenio domini conversari videmus saith Tertullian we see good servants conforme themselves to their Masters will and frame themselves to their temper He that saith he is in Christ saith that Christ is his King and he his Subject and Regis ad exemplum all men love to imitate their Prince if Nero like musick all Rome will turn fidlers let the King be lame and his Subjects will halt for company nay more then all this in saying we are in Christ we say we are his Seed his off-spring and hominibus laetum gloriosum filios habere consimiles it is a joy to Parents when their Children are like them and the care of good Children to follow their Parents so that since in all these relations there is an Obligation He that saith he abideth in Christ ought 2. There is a singular influence which Christ hath upon all those who are in him enabling them to walk as he walked It is true our blessed Saviour speaketh of branches in him that beare not fruit but there he meaneth those who are in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely in appearance not in reality who in respect of their Christian profession seem to be and in others perhaps their own opinion are in him not of those who are in him by a reall substantiall and spirituall Union with him since all that are so in him cannot but receive grace from him to become fruitfull in good Works They that are in Christ are his Members and as the Members whilst united to the head have sence and motion derived from it so is it with those who abide in Christ to whom he impartes that motion whereby they are able to walk as he walked They that are in Christ are his branches and as the living branches receive sap from the root yea the sap that is communicated to the branches is of the same nature with that in the root and the fruit according so doth every one that is in Christ partake of grace from Christ yea that grace which is in Christ is infused into the Christian Finally He that is joyned to the Lord is one Spirit if any man be in Christ he hath the Spirit of Christ and look as when the Spirit of Eliah came upon Elisha he was enabled to do the same miracles which he did So in whomsoever Christs Spirit dwelleth it strengthens them to do the Works of Christ and become like to him Very observable to this purpose is that phrase of sealing with the spirit of promise for as the Seal maketh the impression of its own stampe upon the Wax whereby it is that the Characters upon the Seale are to be discerned in the Wax so doth Christs Spirit stamp his own Image upon the soul whereby it is that the graces of Christ appear in the life of a Christian Hence it followes that whosoever saith he is in Christ ought to walk as he
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
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
which the wicked one is overcome 1. Begin we and at this time end with the first of these as it is briefly couched in these words you are strong For the unfoulding whereof I shall briefly dispatch two things namely the necessity and nature of this strength 1. You are strong and great need there is you should be so nothing more necessary for a Souldier then bodily for a Christian then spirituall strength and that especially on a threefold account 1. Souldiers are put upon long and tedious marches which they cannot performe without strength it is no wonder if the weak sickly Souldier throw down his armes or lie down in the way as being not able to march forward what else is a Christians life but a journey a march wherein he is to continue to the last but alas how should he do this without strength Among the many Caveats given us in Scripture none more frequent then those against weariness and fainting in our minds of back-sliding and drawing back from Christianity thereby intimating how hard a work it is to performe and how apt we are to fayle and faint and therefore in this respect we have need of strength 2. Souldiers are exposed to the scorching heat and the nights cold to hunger and thirst and watching in a word to much hardship and this they cannot indure without strength St Paul asserts it concerning all who live godly in Christ Jesus that they must suffer persecution and elsewhere he reckons up a Catalogue of evils very incident to Christians tribulation distress persecution famine nakedness perill sword and if we cannot do good much less can we suffer evill without this strength it is the strong back that can beare an heavy burden a strong ship which can abide blustering stormes the strong Christian who must take up his cross and undergo afflictions 3. Lastly And most sutable to our present purpose Souldiers are to encounter with their enemies receive and give assaults and many times the enemy with whom they are to wrestle is very potent so that without a considerable strength there is no expectation of a victory upon this account Christians stand in greater need of strength since he with whom they fight is as St John stileth him the great red Dragon yea in St Pauls language the God of this world Indeed when we consider that this wicked one is for his nature a spirit an Angel a Creature which excels in strength hath for number a legion of Devils at his command and if he please to beleagner one simple person wants not power if God let him loose to make use of all Creatures as the engines of his temptation we cannot but acknowledge his strength is great and therefore there is no overcoming him without a greater and surpassing strength 2. But that which would chiefly be considered is wherein this strength of a Christian lyeth by which he overcometh the wicked one In answer to this know that it consists in three things 1. In a due preparation The strength of a Souldier lyeth much in his weapons so doth the Christians When our blessed Saviour would let us see the Devils might he cals him the strong armed man therefore strong because armed and when St Paul exhorts the Ephesians to be strong he presently adviseth them to put on their armour Indeed what hopes of conquest without our weapons over an armed adversary What the severall pieces of our armour are we shall finde there reckoned up but among them all that which St Paul bringeth in with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all and which S. Peter singleth out is our Faith Whom resist stedfast in the Faith Indeed as the Father excellently Increduli timent diabolum quasi leonem in fide fortes despiciunt quasi vermiculum whilst unbelievers feare the Devill as a Lyon the faithfull contemn him as a worme 2. In a firme resolution strength of body of Armes will little privaile where there is not strength of Minde and a magnanimous spirit Say to them that are of a fearefull heart be strong that is be couragious and accordingly they are put together be strong and very couragious to which agreeth that of the Apostle Paul in his military precepts Quiet your selves like men be strong it is not all the wiles and assaults of the Devill can beat off a fixed Christian he saith with Christ Ge◠thee behind me Satan or in words much like those of David Depart from me thou uncleane spirit for I will keep the Commandments of my God in one word he that goeth out with resolution and marcheth on with courage holdeth out with constancy and cometh off with Conquest 3. Lastly In the spirits assistance it is very observable that the Apostle when he would have us be strong presently addeth in the Lord and in the power of his might thereby teaching us where and in whom our strength lyeth Indeed the preparation we make for the battle is from the Lord and therefore our Armour is called the Armour of God not only in respect of institution it being that armour which he appoints us but constitution because it is that armour which he giveth us Besides this that resolution that is in us is put into us it is God must strengthen our hearts and when both these are wrought there is still required the spirits concurring assistance to enable us in the resistance he that worketh in us to will must also work in us to do and he that helpeth us to put on must teach us to use our armour look as sometimes when the Army which cometh against a City or Country is numerous there is a necessity of procuring forrain supplies so is it alwaies with a Christian in his combate with Satan there is a necessity of calling in Heavenly aide To end this then Whensoever oh Christian thou art assaulted by this wicked one what shouldest thou do but labour to strengthen thy self against him but be sure thou presume not upon thine own strength Remember Peters deniall and trust not to thine own ability he is the best Souldier in the spirituall warfare that fighteth upon his knees seeking to God for grace Bewaile then thy own weakness depend on divine strength implore the spirits enablement and doubt not bus he that begins will finish his good work and as he cals thee to the fight by his command and assist thee in it by his spirit so he will crown thee with success and victory after it THE FIRST EPISTLE OF St JOHN CHAP. 2. 13 14. VERS I write unto you Fathers because ye have known him that is from the begining I write unto you young Men because ye have overcome the wicked one I write unto you little Children because ye have known the Father I have written unto you Fathers because you have known him that is from the begining I have written unto you young Men because ye are strong and the Word of
them is not to be one among them men seldome imagine till they finde it by woefull experience what an infectious breath there is in evill society to corrupt their mindes and manners 3. Poure out water even the water of the penitent tears for thy former impurities The heads of Dragons are broken in the waters Draconum capita vitia capitalia the heads of Dragons are capitall sins among which incontinency and intemperance are the chief and look as the greater the flamâ— the more water must be poured on it is not drops but buckets nay flouds of water must quench the raging fornace So according to the greatness of thy sins proportion the multitude of thy tears and if thou hast been a notorious offender in this kinde thou must be a dolorous mourner 4. Lastly Strive to blow out this fire of lust by the breath of thy Prayers solicit the throne of grace for chastity sobriety vigilancy temperance those virtues which are directly opposite to this lust yea beseech the Spirit of God that he would breath into thy soul and thereby extinguish the flame of thy lust Indeed the breath of the evill spirit maketh this fire the hotter but a blast of the good spirit will put it out at least much slacke it and therefore laying hold on the gracious promise of giving his spirit to them that aske give not over Praying till thou hast obtained the spirit of grace whereby thou maist mortifie this lust of the flesh Amen THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 15 16. Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world THat God of this world Prince of darkness and arch enemy of mankinde the Devill as he wants not virulency so he is full of subtilty Indeed it is his most usuall practice to take sinners in the snares of temptations nets of circumvention and ambushes of destruction No wonder if St Paul mindes the Corinthians of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices as well as strong holdes Among all his cunning stratagems none more politique and prevalent then those by which he taketh advantage from our selves against our selves To this purpose it is that he observeth the age of our lives quality of our outward condition the complexion and constitution of our bodies the abilities and endowments of our mindes dispositions and inclinations of our hearts and accordingly fits his temptations whereby too often he overcometh us The last of these and not the least St Basill taketh notice of where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth our own lusts and desires as weapons to fight against us And no wonder if the winde of his temptations blow us on amain when it joyneth with the tide of our own desires Good reason had St John having encouraged young men and in them all Christians to battle with and a victory over the wicked one to warne them of those lusts which if not mortified would be prejudiciall unto them and serviceable unto him The lust of the flesh the lust of the eyes and the pride of life We are now in order to proceed to a second Daughter of worldly love namely the lust of the eyes but what St John meaneth by this expression admits among Expositors of severall constructions Illyricus conceiveth that our Apostle intendeth Potissimum libidinosos aspectus chiefly lust full lookes uncleane aspects wanton glances This was that with which St Peter charged the false teachers that they had eyes full of adultery and of which our Saviour affirmeth that to looke on a woman so as to lust after her is a committing adultery with her in the heart But since this more properly is referd to the forementioned lust of the flesh and withall is too narrow a restriction of the Apostles meaning I shall pass it by There are two interpretations the one whereof is St Austins and venerable Bedes the other most generally received by ancient and modern Authors both of which being probable I shall reject neither Indeed I think we shall do best with Aquinas to look upon them as two members of one exposition and so if you would know what this lust of the eyes is the Answer is curiositas and cupiditas a desire of knowing and of having curiosity and covetousness the latter of which I shall insist upon because it is that which I incline to as most genuine 1. By this lust of the eyes We may very well understand curiosity or an inordinate desire of knowledge and whereas there is a double knowledg to wit intellectuall and sensitive both which may be inordinately desired this lust of the eyes may very well include both inasmuch as the minde hath its eyes as well as the body and so this lust is both of the mentall eyes after intellectuall and of the corporeall after sensitive knowledg 1. There is a lust of the eyes after intellectuall knowledge not but that knowledg is sutable to and consequently desâ—rable by the minde of man nor yet is every earnest desire after knowledg to be charged with curiosity Indeed it is such as cannot be had without and therefore must be â—ought for with diligence but if you would know when it is a lust of the eyes I answer the inordination of this desire is discovered severall waies 1. When it is a desire after knowledg for a bad end St Bernard observed in his time and it is still true Sunt qui scire volunt tantum ut sciant Some desire to know that they may know and such a desire is irregular because it maketh knowledg and end whenas it is designed to be a meanes of a furrher and better end Aquinas observeth that there are two accidentall effects of knowledge which are very evill namely to puff us up with pride and make us expert in wicked-ness and when those accidentall effects of knowledg are the intentionall ends of our desire it is a lust of the eyes the truth is knowledge is desirable chiefly in order to practice and that of good and therefore to desire it only as fuell for our self conceit or which is far worse as an help to wicked devices that we may be wise to do evill it is deservedly censured as exorbitant 2. When it is a desire after knowledg by magicall Arts and diabolicall Helps It is far better to be ignorant then to go to Schoole to the Devill That knowledg we gain by him is far fetcht because from Hell and deare bought because with the hazard of our souls 3. When by desires and endeavours after the knowledge of the things that are less needfull we are hindred from the knowledg of what is more needfull thus when men preferre
humane before divine and in divine speculative before practicall knowledg it is justly blameable They who are diligent searchers into natures secrets undervaluing the mysteries of Religion They who content themselves with the knowledge of Creatures but are not by that led to know the Creator They who are desirous rather to breake their teeth against the bones of difficulty then feed their souls with necessary truths who are inquisitive after the manner of the â—reatures groaning but little desirous of experiencing those groanes of the spirit in their own hearts which cannot be uttered who are more solicitous where the soul of Lazarus was whilest his body lay in the Grave then where their own souls shall be when their bodies must dwell in the dust when and where the last judgement shall be then how they shall appear in that day with boldness are most deservedly charged with curiosity Indeed as Eagles when they rest and Lions when they walke pull in the one his tallons the other his claws to keep them sharpe against such time as they meet with a prey so it would be our wisdome to reserve our wits and studies for things of most weight and not busie them in matters of less concernement 4. Lastly When we desire to know what is without our spheare and above our reach For illiterate Mechanicks to busie themselves in expounding the darke places of Scripture in fathoming the depth of Theologicall Controversies For the most learned Doctors to be wise above what is written to endeavour to make windows in Gods Closet and unclaspe his secret Books and so seek after the knowledg of what God hath concealed it is no other then a lust of curiosity And therefore St Austins counsell is very prudent Compescenda est humana Temeritas id quod non est non quaerat ne quod est non inveniat we must bridle our temerity and check our curiosity least whilest we pursue what is not revealed we finde not that which is Take we heed of soaring too high least we be scorched and wading too deep least we be drowned there are some things we may Nescire sine crimine not know without blame which we cannot Scire sine discrimine know without danger and in respect of these a learned ignorance is to be preferred before an ignorant learning 2. There is a lust of the eyes after sensitive knowledg and thus we may extend it to all the senses curiosity studying to please them all in their severall waies and so the eyes being the most noble sense the lust of the eyes may Synecdochically comprehend the rest We read concerning the sinners in Sion that they did lye upon beds or Bedsteds of Ivory by which their eyes were delighted stretch themselves upon their Couches for the pleasing of their touch eate the Lambes out of the flocks and the Calves out of the midst of the stall and drinke wine in bowles to the satiating of their taste chant to the sound of the Viall and invent to themselves instruments of Musick for the ravishing of their Eares and annoint themselves with the chief Oyntment that their smell might have its sweet savour so curious are sensuall men in giving content to all their senses But seeing according to this notion the lust of the eyes will in some sort comprehend the lust of the flesh I conceive it will be better confined to that particular sense and so denoteth a curiosity of seeing In reference to this notion it is that this lust of the eyes is phrased Nugacitas spectaculorum the vanity of seeing showes the affection of delectable sights This seemeth to have been the curiosity of Eve in looking on the forbidden fruit of Lots wife in looking back on flaming Sodom and of Dinah in going forth to see the Daughters in the Land Not that all desire of seeing rare and pleasant Objects whither of nature or art is unlawfull but when our desire and consequently our delight is too passionate even to admiration and that joyned with forgetfullness of the great Artificer when it is not carried ad aliquid utile imò ad aliquid noxium as the Schooles determine it to such sights as may occasion good yea rather inâ—ite to evill in any kinde it is no other then a lust of the eyes upon which account Seneca said truly Nothing proveâ—h more prejudiall to good manners then vain and foolish sights by which vices steale into the minde As an Appendix to this is that curiosity of trying to see being as much sometimes as to make tryall whereby men will needlesly put themselves or others upon such experiments as may probably prove prejudiciall in any kinde which is no less then a tempting of God to this the Devill tempted our Saviour when he bad him cast himself down from the pinacle which is referred by St Austin as hath been already observed to this head the lust of the eyes 2. But the other branch of the Interpretation seemeth to me most probable and therefore upon that I shall insist which by the lust of the eyes understandeth covetousness that is The inordinate desire of gold silver goods lands houses and all possessions which denominate men rich in this world And now for the better discovery of this it will be needfull to resolve two Queries Why this lust is called the lust of the eyes When our desires of these things becometh the lust of the eyes 1. It may not be unfitly inquired why our Apostle calleth covetousness the lust of the eyes To which a double answer may be returned because the eyes are both the inlets and the outlets of this lust by the eyes as a doore this lust gets into and by the eyes as a window it looketh out of the soul That expression of Solomon Whatsoever mine eyes desired I kept not from them may at first sight seem strange the heart being the seat of desire and yet it will appear very rationall if we consider that the eye is the instrument of desire by which it is first excited and then cherished 1. This lust enters in at the eyes It is that indeed which is true of other desires as well as this The â—â—e is the souls burning glass in which the beames of visible Objects being as it were contracted the fire of lust in several kindes is kindled in the soul in which respect the eyes are well called by Seneca Irritamenta malorum ducesque scelerum The ringleaders of evill and incentives to wickedness When the Wiseman forbids To looke upon the wine when it is red when it giveth its colour in the cup He thereby intimateth saith Cassiodorus that not only dulcedo but pulchritudo its sweetness to the taste but pleasantness to the eye is apt to allure to excess This Job was aware of in regard of the lust of uncleanness and therefore he saith I made a Covenant with my eyes that I might not looke upon a maide And yet more particularly
he imagined he should enjoy these goods for many years Such fools were those Drunkards who say We will fill our selves with strong drinke and to morrow shall be as to day and much more abundant and those Mammonists of whom the Psalmist saith Their inward thought is that their houses shall continue for ever and their dwelling places to all generations But oh when will we believe that which we so often see and heare and acknowledg what daily experience confirmeth that this worlds goods are as they are called moveables yea all these worldly things mutable and inconstant Alas my Brethren the time will come when too late we shall see their vanity and instability Vilia sluida esse cognoscit amissa saith St Gregory quae duri aderant magna mansura videbantur When we are stripâ— of all the vain fugacity of these things which whilst we enjoy are so glorious and permanent in our eyes will appeare But oh how much better will it be for us whilst yet they are present with us to looke upon them as parting from us To this end Pray we for a spiritually enlightned minde It is the saying of Jamblicus If a man could behold this world in the light of divine knowledge he will finde it to be a vanishing shadow and Plato Etymologizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth wisdome saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a due apprehension of the fluid motion of these terrene contentments oh let us implore this wisdome from above That blind man in the Gospell whose eyes Christ opened saw at first men walking like trees an argument of the weakness of his naturall sight but in a mysticall sense saith Chrysologus it argueth the strength of spirituall sight to see all the things of this world not as pillars but as trees and those not standing but walking in a continuall motion It is very observable with what a different aspect our blessed Saviour looked upon the stones of the Temple from the standers by they beheld them as goodly stones but Christ saw one stone not left upon another thus whilst these worldly Objects appeare amiable to a carnall eye the spirituall Christian beholds them as those which in a little time will perish and come to nought 2. Being throughly perswaded of this truth it will I trust make way for that which is the maine designe of our Apostle namely to disswade us from the love of the world because it passeth away It was a notable speech of Laconâ—uâ— in Plutarch when he was told of a ship richly laden that was come into the Port I am not saith he much moved with that prosperity which hangeth upon ropes Oh then why are we so much taken with this world which is so uncertaine quid strepis oh munde immunde saith St Austin oh thou filthy world what a noise dost thou make how would men dote upon thee if thou wert lasting who love thee so well though thou art fading Alas Beloved you may as well stop the running streame with your hand blow back the winde with your breath or cause the Sun to stand still as hinder the passing away of these worldly things and why will you hold that fast in affection which you cannot long in possession Swallows they say will not build their nests in an house which is ready to fall which of you if the Carpenter should tell you your house would drop down within few daies would not presently remove from it oh let us leave this world before it leave us and possesse it as though we possessed it not because ere long we shall be dispossessed of it We sometimes laugh at Children that are pleased with paper Castles which may be philipt down in a moment have we not more reason to weep over our selves who hold fast deceit and set our hearts on those things which are so easily and sodainly snatched away from us What is pleasure wealth honour but as the sand so Gregory Nyssen aptly and you know when Children have been running up and down in the sand so soon as they are gone no footsteps remaine of all their toyle The truth is how wise soever worldly lovers may account themselves they are notorious fools even upon this account that they leane upon a broken reed feed upon the winde and graspe at a shadow Let therefore the counsell of devout Anselme be acceptable to us Nolite constanter mundum diligere quando ipse quem diligitis non potest constare Incassum cor quasi manenter figitis dum fugit ipse quem diligitis Why should we so constantly love this world whenas this world which we love is so inconstant let not our foolish heart thinke to fix it selfe on that which is still ready to flye away Tell me I beseech you Would any of you weary your selves in scraping up wealth in compassing honour pursuing pleasure did you certainly know that before to morrow either you should die or those enjoyments should be taken away from you can any of you secure your selves that it shall not be so yea is there any thing more possible then that these things may presently or more certaine then that they shall ere long pass away and therefore since the world passeth away from us let us according to Leo's counsell resolutely pass by the world so as it may be only viaticum itineris non illecebra mansionis a subservient handmaid not a domineering Mistress And now that this Argument which our Apostle here useth may have the stronger influence upon us to disswade from worldly love let me intreat you seriously to ponder upon these foure particulars 1. What a disproportion there is and that upon this very account between this world and our soules It is a rule in marriage that there should be a fit proportion as in other things so in yeares between the persons how unfit then is it for thy soul to be married to this world whenas the world is transitory and thy soul is immortall canst thou be so sottish as to thinke that God did breath that immateriall spirit of thine into thee to have only the happiness of a muckworme which breedeth and feedeth in dung or at best of an Indian Emmet which glittereth in golden dust about it Dost thou imagine what that soul of thine which is glued to this world will do when this world shall be taken from it surely as Philip said to his Son Par tibi regnum quaere seek a Kingdome sutable to thy greatness so let me say to thee seeke an Object proportionable to thy soul and that cannot be the world for it passeth away 1. This world as in it selfe it is transitory so it passeth away soonest from them who set their hearts upon it I have read of certaine flitting Islands which seem continually to move in the Sea and if you saile towards them the nearer you approach to them the further they
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
things of God which a natural man may know but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the Spirit of God to wit the truths which are purely Evangelical hee receiveth not nor is it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not finde them out but when they are found out and revealed to him hee doth not receive them nor is it only a reception of them into his will but understanding which is intended for it followeth hee cannot know them nor is it onely said hee doth not but hee cannot it being impossible for him meerly by the help of natural reason to attain the knowledge of them and this because they are spiritually discerned that is the Spirit of God which revealeth them must also inable to discern them Indeed Socinus would explain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee receiveth not that is hee findeth not out the things of the Spirit of God but this notion of the word findeth no parallel in the New Testament nay is against the nature of the thing for receiving supposeth some thing offered which when it is applied to Doctrins the offering is the revealing them nor is it lesse incongruity to interpret this of St. Paul hee receiveth not that is hee findeth not out than if one should expound that of S. James receive the ingrafted word that is finde it out which will so much the more appear if you observe the reason annexed why the natural man receiveth them not to wit because they are foolishnesse to him and if these things were to bee found out how could the natural man apprehend them to bee foolishnesse I have been so much the longer in the Explication of this Scripture because it is an explication of the Text and the truth in hand For the prevention of those Objections which may bee made against and the further confirmation of this position be pleased to know that 1 The Reasonable Creature is the subject of Evangelical Doctrin this Spirit doth not bestow his Oile upon Trees and Plants Beasts or Birds nor doth hee raise up of stones and blooks children to Abraham all Divine knowledge is grafted upon the stock of Natural Reason 2 By that Native light of reason within us wee may attain the knowledge of many things delivered in the Gospel those I mean which are common to the Holy Scripture with other writings How many things Historical Moral Speculative Practical are there in the sacred books which wee meet with in Heathen Authors Our gracious God would not so over-whelm humane infirmity in the patefaction of Evangelical mysteries that there should bee nothing for reason to fix upon and yet withall hee would not have all things so suitable to reason that there should be no need of faith 3 The litteral sense of the Scripture words may through industry bee attained to by the help of Reason Skill in the Tongues though it was for a time immediately and extraordinary conferred upon illiterate persons by the Holy Ghost yet is such a gift as may bee attained to by common helps and the same industry which renders a man expert in giving the Grammatical sense of other Authors may no doubt inable him to do the like in reading the books of the sacred Pen-men nay more the Spirit of God in Scripture doth not affect that obscurity of Language which some other writers do and so the sense of it may more easily bee gathered 4 The Spirit of God inlightening us to understand those truths which are purely Evangelical maketh use of Reason this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flower of the soul is not blasted but rather the more opened by the blowing of the blessed Spirit when a man commeth to bee initiated into the School of Christianity hee is not commanded to throw away his Reason onely to subjugate it Indeed every Christian must deny his Reason but that is as hee must deny his affections as it is not the extirpating but the moderating of his affections so it is not the casting away but the captivating of his Reason to the obedience of faith which Christian Religion requireth In one word whilest the Spirits grace is acknowledged to bee principium the principal efficient cause I shall not deny Reason to bee instrumentum an instrumental cause whereby wee come to the knowledge of Divine things 5 And therefore lastly this still remaineth as a sure maxim That Natural Reason by what helps soever improved is altogether insufficient without the Spirits grace to the savoury apprehension of those supernatural and purely Evangelical verities which are revealed in the Holy Scriptures It is not unfitly observed that as nature hath its Secrets and Arts their crafts so all Religions have their mysteries which are not known but to them who are brought up in them It were easy to instance in the Persians Indians Syrians Grecians Egyptians Romans who had their mysterious rites which the Devil taught them and accordingly were taken up in imitation of the true Religion which both in the Jewish and Christian Church never wanted its mysteries such as none can comprehend neither can any apprehend but those who are taught by the blessed Spirit This is expresly asserted by Christ himself when hee saith to his Disciples It is given to you to know the mysterys of the Kingdome vobis datum non vobiscum natum this knowledge is not born with you but given to you if then innate reason were sufficient what need it bee given nor is it onely by outward revelation for so it was to those Scribes and Pharisees the wise and prudent from whom yet those things are said to bee hid to wit because their eies were not spiritually inlightened to discern them if you would know what it is that was given to these Disciples let one of them the beloved Disciple inform you and that in this very Epistle where hee saith The Son of God is come and hath given us an understanding to know him that is true so that not onely the Revelation of that we are to know but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding it self whereby wee know was given by Christ and this as a peculiar grace conferred on some whilest it s denied to others To this purpose tend those metaphors of opening the eies and opening the heart plainly intimating that in the work of Conversion there is not onely an outward but an inward work nor are Evangelical truths onely revealed by the Word but the rational faculties are rectified by the Spirit what more pregnant instance of this truth than Nicodemus to whom the Evangelical Doctrin of Regeneration was preached by Christ himself and yet by whom it was not understood for want of the Spirits illumination no wonder if Gods Promise to his people runs I will give them an heart to know mee without which though hee had showed his Word and Statutes to them they would still have continued ignorant as to any
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
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
1 Upon the Antichrists which then abounded in which respect there was so much the more need at that time to take heed they were not with-drawn from Christ and therefore saith the Apostle now abide in him Here is the faith and patience of the Saints saith St. John of persecuting times Here is the faith and constancy of the Saints may wee say of Heretical times then to abide in when many goe from Christ cannot but be very acceptable to him for this he commended the Angel of the Church of Pergamus I know thy works and where thou dwellest where Satans seat is and thou holdest fast my name and hast not denied my faith it is a small matter to be faithful to Christ in those dayes and places where Christianity flourisheth but the trial of our faithfulnesse is when we are in the midst of Apostates and Seducers He is the loyal Subject who is true to his Prince in Rebellious times and hee is the sound Christian who abideth in Christ in antichristian times where Heresie and Tyranny prevail there is Satans seat or rather throne and to adhear to Christ as our King where Satan hath his throne is constancy indeed Surely what is said of Pergamus may too truly bee affirmed of England at this day it is the place where the Devil playeth Rex mis-leading by Heretical Seducers multitudes into damnable errours and now beloved to abide in Christ and cleave to the truth will be both his and our honour 2 Upon the Christians who had already embraced and hitherto adhered to him whom therefore the Apostle bespeaketh now abide in him that is still continue faithful and hold out to the end Hee had told them before it is the last hour and hee would not have them fail at last That Coat which Joseph had from his Father is called by St. Gregory Talaris tunica a Coat down to his heels such must the coat of perseverance bee not to the knees or legges only but to the very heels Hee that begins a race nay that runs three parts of the way will yet lose the prize if hee give over before hee come to the goal as St. James saith of patience so say I of perseverance let it have its perfect work Oh my brethren I fear it may bee said to too many amongst us in the language of St. Paul to the Galathians Have you suffered so many things in vain if it bee yet in vain Have you so long maugre all opposition adhered to the truth and will you now by a cowardly faintnesse lose the glory and reward of all your former services Know you not that the grace of the Theater is the last Scene and it is the evening that crowneth the day cast not away therefore your confidence but as you have hitherto so now abide in him and which would not be passed by it was not long that this time of trial should last it was but for an hour and since they had been faithful so long he would have them hold out a little longer Could you not watch with me one hour said Christ to his Disciples shall wee not abide in Christ one hour I have served my Jesus said Polycarpus these many years shall I now desert him it is but for a while a very little while as here in St. Johns phrase a moment in St. Pauls and therefore now abide in him To bring this Part of the Text to a period 1 That wee may bee enabled constantly to abide in Christ there is need especially of two graces namely a strong faith in and an ardent love to Christ Hee that is fully assured that Christ and Christ alone is the root of all graces the fountain of all happinesse the foundation of all good and that as St. Peter expresseth there is no salvation in any other will certainly abide in Christ whatever befall him Hee that hath an endeared affection to Christ whose soul cleavâ—th to him as the soul of Jonathan did to David will not leave him nor suffer himself either by fair or foul means to bee withdrawn from him Where there is a voluntary separation between man and wife wee may safely conclude there is want of affection to each other in both or either since love being a desire of union cannot admit of a dis-junction and therefore let our prayer indeavour be that our faith may be strengthened our love inflamed and thereby our perseverance lengthened 2 Of how great concernment it is that we should abide in Christ himself hath told us in that fore-mentioned place of the Gospel where hee fully sets before us the advantage on the one hand and the damage on the other If we abide in him he will abide in us if we abide in him we shall abide in his love if wee abide in him we shall be enabled to bring forth the fruit of good works to his Fathers glory and consequently our own foelicity But if wee do not abide in him wee shall bee barrâ—â— and unfruitful cast out and withered and our end at last will be to be burned But what need I go further than the Text wherein wee meet with a very strong and pressing motive which is the last part and cometh now to be handled as it is laid down in those words That when hee shall appear c. In which there is something Supposed namely the comming and appearance of Christ when hee shall appear and again at his comming Implyed namely our appearance at that day in that it is said Before him Expressed namely the confident appearing before Christ of those who abide in him that we may have confidence and not be ashamed before him at his comming 1 That which is here supposed by our Apostle is that There is another comming of Christ when hee shall appear That the Hee here spoken of is Christ is so evident that it needs no discussion and that you may know of what comming and appearance St. John speaketh take notice of a threefold comming of Christ Virtual Spiritual Personal of his Power of his Spirit of his Person 1 Whensoever our blessed Lord is pleased to make known his Power in the deliverance of his Church and vengeance on his enemies Hee is then said to come and appear and of this comming wee finde mention both in the Gospels and Epistles many places there are which may and some which must bee so understood Thus when Christ saith There are some here standing which shall not taste of death till they see the Son of man comming in his Kingdome and again concerning the beloved Disciple If I will that hee tarry till I come what is that to thee it cannot bee rationally construed of any other than his comming to destroy the Jews that crucified him and deliver the Christians that Worshipped him 2 Whensoever our blessed Jesus is pleased by his holy Spirit to manifest himself to the soul of a beleever inlightening the minde
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