severals are will best appear in the distinct handling of them The number you see is threefold and before I go further I shall a while dâ—seant upon them joyntly If you cast your eyes upon the fifteenth Verse of the third Chapter of St James you shall finde a tripartite division of worldly wisdome into earthly sensuall and devillish to which me thinketh very fitly corresponds this division of worldly love the lust of the flesh being sensuall the lust of the eyes earthly and the pride of life devillish We read in the foregoing Verses of three ages of men to whom our Apostle wrote namely Children young Men and Fathers and each of these lusts is especially incident to each of these ages Men in the begining of their daies are most prone to the lust of the flesh in the progress of their age to the pride of life and in their old age to the covetous lust of the eyes In the close of the fourteenth Verse of this Chapter St John speaketh of overcoming the wicked one that is the Devill and if you would know what are the chief temptations with which he doth assault and which if we repell we overcome him they are here presented to us The fruit with which he tempted our first Parents in the Garden was good for food that was a lust of the flesh pleasant to the sight and so came in the lust of the eyes and to be desired to make one wise and that was the pride of life After foure thousand years experience the Devill could not finde out better weapons and therefore with these he sets upon the second Adam in the wilderness tempting him to the lust of the flesh when he would have him turn the stones into bread to satisfie his hunger to the lust of the eyes saith St Austin when he bid him cast himself down out of curiosity say others and more probably with the leave of that reverend Father when he shewed him all the Kingdomes and glory of the world and to the pride of life when he perswaded him to cast himself down which was no doubt for that end to lift him up with arrogant presumption With these temptations it is that he doth still assault the Children of men so that I may not unfitly compare them to Solomons threefold cord by which he draws men to iniquity to the fleshooke with three teeth by which the Priests servant robd the Lords Sacrifice to Hippomenes three golden Apples by which he indeavoured to hinder Attalantas race to Jobs three darts by which he wounded Absalon to the heart to the Caldeans three troops with St Bernard by which they plundered Job of his goods or to St Johns three unclean spirits crawling upon and defiling us It is Christs call to his Spouse Come with me from Lebanon looke from the top of Amana from the top of Shenir and Hermon from the Lions dens from the mountains of the Leopards Ghislerius understandeth by these three mountains these three lusts the pride of life by the mountain of Lebanon which is exceeding high and upon which grow the tall Caedars by the top of Amana from whence they might see a great way the lust of the eyes by the top of Hermon a fruitfull hill the lust of the flesh and these are the mountains on which wicked men range like Leopards and the dens of those Lions the Devils These are those lusts which oppose the three grand designs of our life our own salvation others good and Gods glory Whilest the lust of the flesh warreth against our soul the lust of the eyes maketh us uncharitable to others and the pride of life robs God of his glory Correspondent to these three great sins it seems not improbable that God hath appointed those three sore judgments The Famine as a punishment of the lust of the flesh the Plague which causeth botches and sores of the lust of the eyes and the Sword which bringeth Nations low of the pride of life As Armour against these three darts the Papists superstitiously use a threefold annoynting in Baptism to wit of the loyns the breast and the head but which is far better the grace of God teacheth to live soberly in opposition to the lust of the flesh justly in opposition to the lust of the eyes and godly which is a walking humbly with God in opposition to the pride of life And which is best of all our blessed Saviour prescribes three duties which by the Schools are made the three parts of satisfaction Fasting as a remedy of the lust of the flesh Almes as an eye salve for the lust for the eyes and Prayer as an antidote against the pride of life To draw yet nearer These three are all that is in the world they are the worlds cursed trinity according to that of the Poet Ambitiosus honos opes foeda valuptas Haec tria pro trino numine mundus habet Which wicked men adore and worship as deities in which regard Lapide opposeth them to the three persons in the blessed Trinity The lust of the eyes to the Father who is liberall communicating his essence to the Son and the Spirit the lust of the flesh to the Son whose generation is spirituall and eternall the pride of life to the holy Ghost who is the Spirit of humility That golden Calfe which being made was set up and worshiped by the Israelites in the Wilderness is not unfitly made use of to represent these the Calfe which is a wanton Creature an emblem of the lust of flesh the Gold of the Calf refering to the lust of the eyes and the exalting it to the pride of life Oh how do the most of men fall down before this golden Calf which the world erecteth If you please you may conceive the world as making a Feast to entertaine her Lovers and here are the three courses which she provideth for them the first for food the lust of the flesh the second for sight the lust of the eyes the third for state the pride of life or as entertaining them with a musicall consort which is made up of three parts the Base the lust of the flesh the Tenor the lust of the eyes and the Treble the pride of life Once more you may very well call these three lusts the elements of the sensuall world the lust of the flesh being as the fire in regard of its burning violence the lust of the eyes as the earth because about things which the earth affoards and the pride of life as the ayre or winds which pufs or swels men up Not to inlarge further The world is here represented to us as an Hydea with three heads or like Cerberus that three headed Dog which the Poets faine to be the Porter of Hell Worldly love is here set forth as a tree spreading it self into three main boughs whence sprout forth the bitter fruit of all sâ—ns or as a Mother bringing forth three
gift namely the holy one By which some understand the third Person in the sacred Trinity to whom this character so fitly agreeth that he is usually set forth by this title the Holy Ghost but the Scripture phrase is not annoynting from but with the Holy Ghost by which is intimated that the Holy Ghost is the unguent itself and therefore it is more rational to understand by the Holy one Christ from whom it is wee have the unction of his Spirit so that in the handling of this part I shall first give you an account how fitly and fully it agreeth to Christ and then reflect upon the unction how justly it is affirmed to be from Christ 1 It would not be passed by that the Apostle mentioning Christ describeth him by holinesse it is the title by which he characterizeth himself in the beginning of his Epistle to the Church of Philadelphia These things saith he that is holy and that he spake no more than truth of himself you may hear the same from the mouth of his and our grand Adversary the Devil I know thee who thot◠art the holy one of God Our Apostle here sets it down very emphatically The Holy one that is singularly eminently perfectly holy or in Daniels phrase the holy of holies which our Translators fitly render by the superlative degree the most holy one look as a little before the Devil is called The wicked one because hee is extreamly wicked so Christ is called the Holy one as being transcendently holy It is that which is true of Christ in reference to both his Natures as God and as Man 1 Holinesse is the inseparable property of a Deity it is as it were the excellency and perfection of the God-head and Crown of all the Attributes now Christ is Gods own Son to whom hee communicateth himself and so this holinesse The Angels in Isaiah and the Beasts in the Revelation giving glory to God three times iterate Holy Holy Holy with reference as some conceive to all the three Persons Holy Father Holy Son and Holy Spirit and thus Christ as God is holy in his Nature in his Decrees in his Word and Works and eternally holy in all he is and willeth he saith and doth according to that of the Psalmist He is holy in all his works 2 As man he is the holy one and that both in respect of his conception and conversation 1 His conception was holy because of the Holy Ghost who over-shadowed the Virgin purifying that part of her substance of which Christ was born whereby hee was free from all that corruption which is by Adam propagated to his posterity To this probably referrs that phrase the holy childe Jesus and certainly that of the Angel to the Virgin The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore the holy thing which shall be born of thee shall be called the Son of God True it is Christ took upon him the reality of frail flesh but only the likenesse of sinful flesh and though he assumed our natural yet not our vitious defects 2 His conversation was holy Indeed how could any impure stream flow from so pure a spring his nature being holy his life could not be unholy and there being an exact integrity in the one there must needs be a spotless innocency in the other on the one hand he was to bee a pattern of holinesse after whose copy all Christians are to write good reason it should be exact without the least blot on the other hand he was to be a sacrifice for sin which he could not have been if hee had not been without sin and therefore it behoved him to fulfill all righteousnesse by a full conformity to that exact rule of Gods Law Nor is he only Holy but the Holy one in respect of both his Natures 1 In regard of his Divine Nature in as much as he is essentially infinitely originally and immutably Holy essentially because his holiness is not an accident to him but his very essence infinitely because his holiness is not only without imperfection but limitation originally because his holiness is from himself he is the cause of all holinesse in the Creature immutably because it is altogether impossible he should cease to be holy for then he must cease to bee God well might Hannah say None holy as the Lord and indeed this phrase is most properly verified of him in this regard for as Aristotle though he call other things good yet when he speaketh of the chief good he calleth it by way of eminency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good so though the Creature may bee said to bee holy yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy one most properly belongs to God though yet Secondarily and in a comparative sense not only with all other men but Angels Christ in respect of his Humane nature is the Holy one and that upon a double account The one because the holinesse of his Humane nature farre surpasseth that which is in any other creature and that in as much as it was presently to bee united with the God-head and if some measure of holinesse bee required in all that approach God how unmeasurable and perfect must be that holinesse of Christs Humane nature which is united with God and in whom the fulnesse of the Godhead dwelleth bodily The other because whereas all other Creatures have holinesse only for themselves and cannot convey it to others in which respect St. Austine saith of holy Parents they beget their children Non è principiis novitatis sed è reliquiis vetustatis not from the principles of the new man but the remainders of the old man and so cannot communicate their holinesse to their children Christ is a Son of righteousnesse imparting holinesse to his Church a root of holinesse as the first Adam was of wickednesse giving the sap of grace to all his branches in which regard St. Paul saith expresly he is made to us of God sanctification O then let us learn to magnifie Christ in and for his holinesse That phrase in Moses his Hymn Who is like to thee O Lord glorious in holinesse what doth it intimate but that holinesse calls for glory and praise Worthy then is he who is the holy one to bee honoured and adored by us That expression of the Psalmist Holy and reverent is his name plainly teacheth us that sanctity calls for reverence oh let us reverence the Person and hallow the name of Christ because he is the holy one what the Romanists doe parasitically to the Pope Christs pretended Vicar calling him superlatively Most Holy Father and abstractively his Holinesse that we need not fear to doe Religiously to Christ himself And since we call our selves Christians oh let us account our selves engaged to the study and exercise of holinesse it is St. Peters reasoning since hee which hath called you is holy nor is the
There is now no conâ—â—mnation to them that are in Christ Jesus How happy is that person who is free from condemnation and he that is in Christ having the merit of his satisfactory Righteousness by imputation communicated to him must needs be free from the guilt of his sins and so out of all feare of Condemnation He that dwelleth in the secret of the most high shall be quiet from fear of evill saith the Psalmist He that lyeth in the Bosome of Christ is safe from fear of danger Oh who can sufficiently prize this amiable priviledg this choise comfort of being in him And so much for that phrase 2. Every true Christian abideth in Christ The Philosophers distinguish of two sorts of accidents the one Separable the other Inseparable Those may both adesse and abesse be present or absent but these cannot be severed from the Subject wherein they are Such is the being of a Christian in Christ and this is intimated in the phrase of abiding which to inherency addeth permanency in this all those fore-mentioned resemblances are discrepant the body is in the garments I but they may be put off the branches are in the Tree and the Members knit to the Head but they may be cut of The Man and the Wife are joyned together but they may be parted whereas this Union is indissolvable inseparable and they who are truly grafted into abide in Christ nor yet doth this truth altogether want its resemblances That phrase of dwelling which this Apostle else where useth is very significant to this purpose it is one thing for a man to lodg as a guest to sojourn as an inmate and another thing to dwell as an inhabitant where a man dwels it is the place of his setled and fixed residence The true Believer dwelleth in Christ as in his house surely united to him Suitable hereunto is that which learned Bp Davenant hath observed upon those words Rooteâ— and built up in him a Tree that is rooted in the ground stands fast against the feircest blasts an house that is built upon a good foundation endureth wind and weather thus Believers being rooted and built up in Christ are able to withstand temptations corruptions afflictions How greatly doth this Meditation advance the comfort of a Christian Indeed in this respect mans renewed estate is better then his created and a Christian in Christ happier then Adam in innocency Adam might eat of the Tree of Life but we are branches of him who is truely the Tree of Life Adam might and did lose his right to the Tree we cannot our interest in Christ Adams standing was as it were by himself so that he became Subject to a miserable fall our being is in Christ by whom we are preserved from such falling Oh let Believers rejoyce in this holy and stable comfort it was far more easie for David to pull the prey out of the Bears mouth then it is for Satan to pluck us out of Christs Arms. If we be in him we are his Members and can we imagine that Christ will suffer one of his Members to be rent from him indeed be it spoken with an holy reverence Christ himself would be imperfect if any of his Members should be defective a thing inconsistent with the Glory and Honour of Christ no wonder if as we are in him we are said to abide in him and surely such a priviledg carrieth with it an engagement and that is it which next followeth Pt. 2. The operation of a Christian and that is to walk as Christ walked The phrase of walking is such as the holy Ghost delighteth frequently to use we have already met with it in this Epistle and therefore shall not here need to enlarge Know in brief that we are all in this World travellers and Heaven is our Country so long then as we are here we must not sit down but go forward One Sect among the Philosophers was called the Peripateticks such must all Christians be keeping as it were an holy preambulation in this walk The Word of God is our light The Angels are our guarde The spirit is our strength and Christ is Dux itineris the guid to go before us and therefore we are here called upon to walk as he walked That which would be chiefly inquired into is wherein the practice of this duty consists and how far it extends To which end know 1. In generall that this Imitation which is required hath a limitation annexed we must walk as Christ walked but not in all respects There is via solitaria and via socia some paths Christ walked in alone and others we are to go in after him look as the Schools distinguish of Gods attributes that some are Incommunicable and others Communicable so may we of Christs walks Some are beaten others untroden paths some are such wherein we may nay must others such wherein we neither can nor dare to follow him 2. In speciall We are to consider Christs walking according to a threefold reference Tria sunt operum genera quae inter homines praestitit Christus saith Zanchy there are three sorts of works which Christ wrought among men to wit as God as God-Man as Man 1. Christ as God walked in a double way to wit imperij miraculi 1. Imperij of authority and soveraignty by virtue of which he sent his Disciples for the Colt without asking leave of the owner for so God himself saith Every beast of the forrest is mine and the Cattle upon a thousand hils and therefore he may command them when he pleaseth but this is not imitable by us in whom it would be no other then theft Indeed superiour Magistrates may give command in some cases for the ablation of mens goods without their leave but this not in imitation of Christs practice but by the deputation of his power he having given that authority to his Vicegerents on earth for the better administration of Justice and Judgment 2. Miraculi of might and omnipotency doing things which were not only besides but above nay against the course of nature These we are to admire but must not attempt to imitate and though they are the supporters of our Faith yet no rules for our practice To this purpose is that of St Austin upon this place Forte hoc nos monet ut ambulemus in mari some may imagine that we are required to walk on the Sea aâ— Christ walked but far be this from our thoughts which as it is impossible to performe so it is presumptuous to attempt Upon the same account it is that that holy Father in another place thus paraphraseth upon those words of Christ Learn of me what should we learne of him to make a World to tread upon the Water to raise the Dead noe but to be meek and lowly it was the itch of our first Parents they would have been as God in knowledg and we their unhappy Progeny are troubled with
which followeth upon all the former for since he neither justly giveth nor quickly taketh offence and keepeth himself from gross sins in the course of his Conversation no wonder if he enjoies a serene calm in his soul and though wicked men may be offended at him yea raise storms of persecution against him yet he is at peace within Excellent to this purpose is that of St Ambrose Charitas pellit omnes tribulationes non ut non eveniant sed ut non nâ—ceant quia licet exterius tribulationes insurgant tamen vir justus interius non turbatur Charity driveth away all troubles not that they do not come upon but that they shall not do hurt to him because though tribulations arise outwardly he is not molested inwardly That Adage of the Wiseman No evill shall happen to the just the Vulgar Latine reads Non contristabit justum quicquid ei acciderit what ever happen to the just shall not vex and grieve him and to use Hugo's Philosophicall comparison as an accident is present and absent without the corruption of the Subject so tribulation when present as well as when absent doth not perplex and disturbe the just Indeed there is nothing occasions offence to such a man but sin and therefore abiding in the light he is not stumbled at affliction If you cast a sparke of fire into the water how soon is it quenched so are all fears cast into a good Conscience when the Skie is black with Clouds the Stars though they seem to be obscured yet retain their proper lustre and good men when they seem in affliction to be clouded with sorrow saith St Chrysostomâ— are not sorrowfull but rather rejoycing And now what other use should we make of all that hath been said then to press upon us that Apostolicall exhortation walk in love Indeed what way better for us to walk in then this which is so bright and lightsome so plain and cleare so pure and pleasant It is Solomons assertion The way of the righteous is made plain it is no less true of the charitable in the way of love there is nothing to offend or molest whilst purity is the track and tranquillity our companion you then that have not experienced this begin and you that have begun go on I think I need not bid you your own experience cannot but encourage you in this sweet way till you come to that Countrey whither this way leads you where the Law is Charity the League Unity and the life Eternity THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 9 10 11. He that saith he is in the light and hateth his Brother is in darkness even untill now He that loveth his Brother abideth in the light and there is none occasion of stumbling in him He that hateth his Brother is in darkness and walketh in darkness and knoweth not whither he goeth because the darkness hath blinded his eyes OPposita juxta se posita magis illucescunt saith the Logician things of greatest distance set near in place do one illustrate the other The Sun never appeareth so gloriously as when breaking through a Cloud A Freeman most prizeth his liberty when he seeth the Prisoners Fetters and captives chaines and Sara becometh doubly beautifull when surrounded with the swarthy Aegyptians The dolorous noise of War is the best language to proclaim the sweetness of peace Health is never so acceptable as when it brings letters of commendation from sickness and virtue becometh more amiable when the contrary vice is represented For this reason no doubt it is that as Painters draw black shadows to set off their Pictures with a greater lustre and some I feare proud Ladies are wont to wear black patches that their faces may seem the more lovely So do Orators frequently set virtues and vices together that the evill of the one may the more advance the good of the other This way of illustration is that which is very observable in the Penmen of sacred writ especially those two whom I may well call Heavens darlings Solomon who is stiled Jedidiah and John the beloved Disciple the one you may observe in his Parables very often setting prudence and folly with such like contraties one by the other and the other in this Epistle and more properly in these Verses that he might the more commend the goodness of love enlargeth his discourse in discovering the badness of hatred He that saith he is in the light and hateth his Brother c. It is that part of the Text I am now to handle The Antithesis or Opposition set down in the 9 and 11 Verses But before I enter upon the severals in this part it will not be amiss once for all to take notice of that which we shall find very usuall in this Epistle Namely the Repetition and Ingemination of the same sense yea sometimes of the same sentence This indeed is the first time we have fully met with this for though in the first Chapter we finde the Subject of one proposition if we say we have no sin and the predicate of another cleansing from all sin yet we meet not with one entire proposition twice mentioned till now where these words He that hateth his Brother is in darkness is both in the 9 and 11. Verses Indeed this repetition is not without some variation In the 9. Verse there is an enlargement of the Subject it is not barely He that hateth his Brother but He that saith he is in the light and hateth his Brother and in the 11. Verse there is an amplification of the predicate not only he is in darkness but he walketh in darkness c. Yet still it is for substance the same thing which is intended and the same words are repeated in both the Verses And indeed it is that which is easily observable not only in this but the rest of the sacred Bookes That of David the sweet singer of Israel is remarkable who twenty six times warbleth over the same note For his mercy endureth for ever and of Christ that unparallel'd Preacher who as probably appeareth by comparing the two Evangelists preached the same Sermon twice Nor are these Repetitions vain Tautologies It is not without good reason that the Penmen of sacred writ do sometimes take this course in respect of themselves the matter of their writing and those to whom they wrote 1. Those holy Penmen by these Repetitions did declare the zeale and vehemency of their spirits in pressing what they wrote upon the people What was it which caused Solomons Father as himself relates it to multiply expressions to the same purpose yea to iterate the same expressions in dehorting him from evill company enter not go not avoid pass by turne from pass away but his sense of the danger and desire that he might avoid it And again what moved his Mother to amplifie her appellations in the beginning of her counsell to him What my son and
which were for sometime affixed to the gates of the Temple for the people to read and afterward taken down and laid in the treasury and it is expresly asserted concerning God himself that after he had given the Law speaking the ten words with his own lips he wrote them with his own fingers in two tables of stone If you shall inquire a reason why God would have his word not only spoken but written and his Apostles not only Nephtalies to give goodly words but Zebulons to handle the pen and not only Orators but Secretaries I answer upon a threefold ground drawn from themselves their people and the truth they had delivered 1. In regard of themselves Inasmuch as writing was a supply of their absence The Mother cannot be alwaies present with the Babe to suckle it with the dug and therefore she provideth a sucking bottle to refresh it in her absence thus the Apostles because they could not be in many places at once and consequently not alwaies present with their scattered flock vouchsafed to write to them that their wrightings might be instead of vocall instructions 2. In regard of the people Since these writings were an excellent means both of strengthning their memories and confirming their faith 1. The writing did bring to the peoples remembrance what the Apostles had formerly taught them This St Peter asserteth as the end of his writing to stir up the pure minds of the people by way of remembrance it being a great prop to memorie when those truths which have been sounded in the eare are afterwards presented to the eye whilst what was lost to the one is restooed to the oâ—her and so truth secured to the memory 2. These writeings were no small confirmation of the people in the faith by speaking the Apostles did as it were lay the foundation and by writeing they reared the Fabrick by Preaching they planted and by writeing watered Finally by speaking they converted Heathens to and by writeing they corroborated the Christians in the faith 3. Once more In regard of the truths themselves that they might hereby be perpetuated to posterity To this purpose Rivet asserteth the writings of Gods Word as not only profitable but necessary Labili memoriae posterorum successioni as to help the weakness of memory so to transmit revelations to after ages Aelian reporteth of certain frogs which taking a kind of reed into their mouths save themselves from the water serpents that would devoure them thus the holy Apostles by taking a Pen into their hands have preserved those pretious truths which the Devill indeavoureth to swallow up By which it appears that the sacred writings though they were directed to them who then lived yet they are intended for us St Paul saith of the writings of the Old Testament That the things which were written aforetime were written for our learning the like may we say of the writings both of the New and Old Testament they are for our use and instruction And surely this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cals for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading is the end of writing and since the Apostles took the pains to write it is but just we should bestow the time to read It was a sad complaint of God himself against Israel I have written to them the great things of my Law and they have accounted them as a strange thing Oh that the like accusation might not be charged by Christ upon us I have written to them the great things of my Gospell but they have counted them as a strange thing and are strangers to them How sad is it to think that whereas Davids blessed man meditateth on Gods Law day and night with many of us daies and nights nay weeks and moneths pass away without reading and meditating on the sacred writings Oh let us wipâ— of the dust of contempt from the cover of our Bibles and recall them from the land of forgetfulness whither our neglect hath banished them 2. It would yet further be taken notice of that here is not only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write in the thirteenth but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written in the fourteenth Verse the sense whereof is fitly rendred by Estius to be Scripsi iterumque scribo I have written and again I write Our Apostle doth not only adde precept to precept but line to line concerning the same precept and though he had written just before yet he writeth again nor are we to imagine it was through want of matter but abundance of zeal that our Apostle striketh a second time upon the same string That workman who would fasten the naile in the wall must drive it home to the head by repeated blows many times as second thoughts are better so sâ—ond admonitions are stronger and have a more prevailing influence some indeed awake at the first call but the most have need of a second nay a third Calvin too rashly judgeth these repetitions in the fourteenth Verse to be superfluous yet I would to God they were but St John knew it otherwise and we cannot but observe it in our own experience there is a great necessity and therefore just reason that we should write and speak the same lesson once and again and surely if it concerneth us to write it behoveth you to read the same writings again and again the one must not be grievous to us nor the other tedious for you some things need to be read once and again that we may understand them or if reading once we understand let us read again that we may remember and if we understand and remember let us read again that we may finde our affections inlivened 2. Having viewed the Absolute pass we on to the Relative consideration of this Act and that in reference 1. To the Agent That which here this holy Apostle taketh to himself is onely the writing not the enditing he was the Scribe but the Spirit of God dictated or if you will he was the Pen but the Spirit the hand that guided it It is St Peters generall assertion The holy men of God spake as being moved by the holy Ghost And St Paul is no less express when he saith All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine inspiration the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspiring is Gods part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing was the Apostles Indeed we finde two expressions which seem directly opposite one to the other whenas in the tenth Verse of the seaventh Chapter of the Epistle to the Corinthians the Apostle saith I command you not I but the Lord and in the twelfth Verse speake I not the Lord. But it will be easily salved if we consider that St Paul refers to the Doctrine which the Lord Christ delivered himself concerning divorces wherein though there is a generall prohibition except in case of fornication yet there is nothing in particular concerning the case of
sufficiently but abundantly and Sâ— Chrysostomes exhortation upon those words is very generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear all you that are employed in the things of this life get Bibles at least the New Testament nor are we to think that the Fathers zeal transported him so far as to press that as a duty which yet was not consonant to reason or to put the people upon doing what the Church forbad them Both these to wit the reading of the Scriptures to and by all sorts and ages of Christians being clear it will be needless to insist upon the necessity of translating them into the languages of several Countries since otherwise the reading of them to the unlearned would be in vain and by them impossible Indeed when the Church was confined to the nation of the Jewes in whose language the Old Testament was written there was no need of translating it but since the Christian Church spread over all the world there have been various translations of particular parcels yea the whole Bible into several languages that those writings which belong to may be in some measure understood by all Indeed when we seriously weigh those several metaphors to which the Word is compared especially those of a light and food and a sword we may easily discern of how necessary use it is for all Christians David cals it a lanthorn to his feet and a light to his paths and surely then there is no traveller to that celestial Canaan but hath need of this light to direct him in his journey and discover to him his way What food is to the body that is the Word to the soul yea it is such as affoards both meat for men and milk for babes according to Sâ— Pauls distinction Est in illis saith Saint Austin of these writings quod perfectus câ—medat est etiam quod parvulus sugat there is in them what the perfect Christian may eat and what the weakling may suck No wonder if that diviâ—e Poet saith of the Holy Scripture Nullis animis nullis non congruit annis it befits all minds and years Finally Sâ— Paul reckoning up the pieces of our spiritual armour calleth the Word of God the sword of the Spirit and of all weapons none more common then the sword no warriour from the Generall to the meanest Officer nay common Souldier goeth without his sword and since all of all ages are engaged to the Christian warfare there is great reason why this spiritual sword should be affoarded to them By what hath been said the practice of the Church of Rome in withholding the free use of the Scriptures from the common people appeareth very unjust and impious Look as it is Tyranny in the Commonwealth to use Chamier's comparison which causeth jealous Rulers to deprive the people of their Armor so is it superstition in the Church which denyeth ordinary Christians the reading of the Word which is their best piece of Armour Indeed what do they by this meanes but render the Bible useless whilest it is a fountain sealed or a Treasury locked up whence no benefâ—t can be expected The only plausible argument which the Papists urge in defence of this practice is that abuse which ignorant and prophane persons are apt to make of the Scriptures for the patronizing both of errours and vices whereby it is that they wrest them to their own perdition That thus it too often falls out is not to be denyed but that therefore the free use of the Scriptures is to be interdicted cannot be granted When Sâ— Peter tels us that unlearned and unstable souls did wrest many things in St Pauls Epistles and other Scriptures to their own perdition he plainly intimateth that there was then given a liberty to the unlearned of reading the Scriptures else how could they have wrested them nor doth he from the wresting infer a prohibition of reading but only an advice to those to whom he writes that they were not led away with the errour of the wicked To clear this further you may please to know that 1. This perverting is only an accidentall consequent not a necessary or naturall effect of reading the Scriptures St Paul saith expresly The whole Scripture is profitable for Doctrine for Reproofe for Correction and for instruction in righteousness for these ends it is intended by God to these it tends in its own nature and if any contrary use be made of these Books it is an eveut but not an effect and they only a occasion but no cause 2. That the accidentall evill of what is in it self good and by its proper efficacy produceth a good greater or as great as the evill is no just ground for the denegation of the good True it is evill must not be done that good may come of it but it is as true that good must not be left undone though evill come of it The practice of that King was no way commendable who cut down all the Vines in his country because some men were drunk with the wine It would be a mad edict which should forbid men their meat and drink because many surfeit through excess Hezechiahs destroying the brasen Serpent because some men idolized it had not been justified if there had been the like benefit by and use of it in his as in Moses his time It is an excellent rule of Tertullian Multum differt inter causam culpam statum excessum non institutio bonae rei sed exorbitatio reprobanda est to give you the sence of it in short English The evill abuse of a good thing is no sufficient cause for the totall dis-use especially where the use counter vaileth the abuse That so it is in this present case is evident the good which men generally reap by reading the Scriptures being far greater then the evill which some men occasionally draw from it If then this sword which is put into the hand of any Christiah for his defence against his spirituall adversaries be by some mad men turned upon their own and others breasts the guilt must lye upon the wicked abuser of this sacred weapon nor must the rest of Christs Souldiers be debarred of it Indeed This liberty which I have now pleaded for must be both given and taken with a restriction by putting a difference between the reading and interpreting of Scriptures every one may read the Bible and every one must labour to understand what they read but every one may not ought not to undertake the expounding of it none may be wise above what is written nor must weak novices think themselves so wise as to interpret what is written little Children and young Men must ask the Fathers private Christians must enquire of the Pastours and Doctors of the Church whom God hath appointed in a peculiar manner for that end Just therefore is that complaint which St Hierome made of his times and I would to God it did not fit this present
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
a total and final apostacy is though very possible in respect of the Devils power and policy of the elects infirmities and corruptions yet is impossible in regard of Gods decree to glorify them and in order to that to preserve them To this purpose is that of St. Paul who having mentioned the woful Apostacy of Hymeneus and Philetus presently addeth for the comfort of sincere Beleevers Nevertheless The foundation of God standeth sure having this seal The Lord knoweth them that are his where by foundation is not improbably understood that decree of election which is unchangeable and they who are his that is in a peculiar manner as being chosen by him are known to him to wit by a special knowledge so as to take care of them that they shall not make such a ship-wrack of their faith as to sink into perdition 2 The Covenant which God hath made with the elect in Christ doth not only promise a reward to them which continue but the grace of continuance and not onely the grace whereby they may continue if they will but that grace whereby they shall at once bee both able and willing to continue what can bee clearer to this purpose than that of God by the Prophet Jeremy to the Elect Jews and in them to all his chosen I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear into their hearts that they shall not depart from me Indeed these last words they shall not are not directly according to the Hebrew yet they expresse the sense which can amount to no lesse than a certainty of the event for since the grace of fear promised is a sufficient means of not departing and the promise of putting his fear into them for that end argueth that it was his intention they should not depart this event could not but infallibly be produced in as much as Divine intention seconded with sufficient means to produce the effect cannot possibly miscarry 2 In regard of Christ the certain continuance of all the true members of the Church depends upon the energie of his death and the efficacy of his intercession 1 Though the design of Christs death was in some respect general namely to purchase a possibility of Salvation for all upon the conditions of faith and repentance yet I doubt not to assert that besides this there was a particular design of his death which was to purchase a certainty of Salvation by faith and repentance for some to wit the elect this being the most rational way of reconciling those Scriptures which doe enlarge Christs death to the whole world with those that restrain it to his Church Indeed if there be not some who shall be actually saved by Christs death his death will be in vain if there bee not some for whom Christ hath purchased more than a possibility of Salvation upon condition it is possible none should bee actually saved by it especially if as those who deny this peculiar intention affirm the performing of the condition depends so on the liberty of our will that notwithstanding the influence of grace a man may chuse or refuse to doe it for then it is as possible that every man may not beleeve as that he may and consequently it is possible no man may bee saved by Christs death and so Christs death in vain as to that which was its primary end and consequently his intention frustrated it remaineth then that as Christ intended his death to be sufficient for all so that it might bee efficient to some in order to which it was necessary that for those persons hee should purchase grace yea not only grace but perseverance in grace till they come to glory 2 Among those many things for which Christ intercedeth with the Father in behalf of his members this is not the least that they may be preserved to his heavenly Kingdom and to that end that the Holy Spirit may be conferd on them That Prayer of Christ on earth is generally acknowledged as the summe of what he intercedeth for in Heaven and if you peruse it you shall finde him praying not only for the Apostles but all that shall beleeve through their word that the Father would keep them through his owne name from the evil to wit of this world so as they may be with him where he is to wit in Heaven and behold his glory That promise which Christ made to his Disciples on earth hee made good in Heaven I will pray to the Father and hee shall give you another Comforter that hee may abide with you for ever nor is this prayer made only for the Apostles but for the whole Church and every particular member on whom by vertue of Christs intercession the Spirit is in some measure bestowed and that for this end to bee an exhorter a comforter an instructer an upholder of them in the way till they come to the desired end so that now put all together since all sincere members of the Church are such whom God hath freely predestinated to Salvation by Sanctification and with whom he hath made a gracious Covenant in Christ to give them grace and glory since they are a purchased people for whom Christ hath given himself to redeeme them from all iniquity to bring them to felicity and glory to which end as he once shed his bloud so still hee maketh intercession for them and communicateth his Spirit to them well might the Apostle assert that if they had been of us they would no doubt have continued with us To apply this 1 Doe we see any who having made though never so glorious profession of the truth degenerate into blasphemous Heresies and impieties and utterly fall away we need not fear to conclude that they never were what they seemed to bee if the seed which is cast into the ground doe not fructifie we may safely inferre it is not the good ground if the house fall through the violence of the storms we may truly deny that it was ever built upon the rock if when the wind of Persecution cometh any Professors vanish by an utter Apostacy wee may justly assert they were not Wheat but Chaffe It was our blessed Saviours plain assertion If you continue in my word then are you my Disciples indeed whereby is implyed that total and final Apostacy is an argument of Hypocrisie and therefore whereas it it said many of his Disciples went away from him St. Austine saith Discipuli appellanâ—ur tamen non erant verè discipuli quia non manserunt in verbo ejus secundum id quod ait si manseritis in verbo meo verè discipuli mei estis Though they were called Disciples they were not so indeed because they did not continue in Christs word according to that in the Gospel If you continue in my word you are my Disciples indeed in reference to which it is that he saith a
time of discovering what metal they were made of and then their true-heartednesse to their master had an opportunity to show it self Had it not been for those Heretical and Schismatical Apostates of Old those Ancient Fathers both of the Greek and Latine Church had not been such illustrious stars in the firmament of the Church were it not for those of our latter daies and here among us our Church would not have had so much to glory of her Cranmer Latimer Ridley Jewel Whitaker Whitgift and the rest who were so famous in their Generation for their magnanimity in maintaining the truth against Apostatical opposers 2 The other of the false-hearted who by going out shew themselves in their colours This is that which divine Providence bringeth about for a double end 1 For the shame of themselves ut quod occultaverunt ingenium nudarent so Lorinus that their evil disposition which before lay hid may bee laid open to their disgrace whilest these men are in the Church as gilded postes painted sepulchers whited walls they seem beautiful but when they go out the gilt and paint and white are as it were washed off whereby their shameful rottenness appeareth and according to S. Pauls phrase Their folly is made manifest to all men This is that which must fully bee accomplished at the last day when the separation between the sheep and the goats the Orthodox and the Here tick godly and wicked shall be most perspicuous and shame shall cover the faces of all Apostates but sometimes it is that which divine providence ordereth to fall out in this World and that as for their greater ignominy So 2 For the safety of others ut à fidelibus vitari possint so Estius ne alios corrumpant so Daneus that being discovered they may bee avoided and their infection prevented whilest the wolf is covered with a sheep skin hee is not so easily discerned but when the skin is plucked over his ears the true sheep can far better beware him To winde up this learn wee hence 1 To adore admire and extol the Wisdome Mercy and Justice of our God in discovering Hypocrites by their Apostacy It is that wee have so much the more reason to take notice of because wee see it so much fulfilled in our daies The times wee live in have been times of Tryal God hath as it were by a fan winnowed us whereby the chaffe is discovered as by a winde shaken us so that the rotten boughs and fruit fall off How many who whilest the Church had the reigns of government in her hands embraced her doctrin reverenced her Clergy conformed to her discipline have now made manifest that though among they were not of us their factious schismatical spirits which fear then bridled having now had an opportunity show themselves openly Oh let us blesse that divine providence which hath suffered it thus to be as in justice to them for their detection so in mercy to the Church for her purgation 2 To beware how wee please our selves with hypocritical shows Nemo diu ingenium abscondit wee cannot long conceale our temper though the Ape bee dressed up in a mans habit it will upon any opportunity discover its apish nature cito ad naturam ficta redierunt what is feigned is forced and cannot bee lasting besides it is the just judgement of God on all Hypocrites sooner or later to discover them they may for a time couzen men but God cannot bee deceived whilest yet they remain in the Church they are known to him as Judas was to Christ and though hee wink at them for a time yet in due time hee will pluck off their mask and so order it that they shall be made manifest for so it fell out here with these Antichrists who saith the Apostle went away from us that it might be manifest they were not of us THE FIRST EPISTLE OF St. JOHN CHAP. 2. 20 21. VERS 20 But yee have an unction from the holy One and yee know all things 21 I have not written unto you because yee know not the truth but because ye know it and that no lye is of the truth IT is not unfitly observed that in those colder and frosty Countries of the East there are plenty of Beasts which afford furrs to keep mens bodies warm That in the beginning of the spring when Serpents peep out of their holes the ash puts forth which is a present remedy against their sting and teeth no lesse yea far more considerable is the care of God in reference to his Church who as hee permits Heresies and Schismes to disturb her so hee hath provided helps to perserve her For this end hee hath appointed her his written word as a sure canon a safe guide and an unerring rule for this cause hee hath given some Apostles and some Prophets and some Evangelists and some Pastors and Teachers to build her up in the Orthodox faith Finally to this end above all he hath given her his holy Spirit whose illuminating and sanctifying grace is sufficient for her of which it is our Apostle here mindeth the Christians But you have an unction from the holy One c. In these two verses we have two Generals A Remedy prescribed or rather described against the Antichristian poyson But you have an unction from the holy One and know all things An Apology annexed whereby an objection is prevented which otherwise might have been made I have not written unto you because yee know not the truth but because you know it and that no lye is of the truth Begin wee with the Remedy as it is set down in the twentieth verse concerning which wee may take notice of four particulars The Quality what it is an unction The Community whose it is you have an unction The Originality whence it is from the Holy One. The efficacy what it doth and you know all things If you please to reduce the four to three take notice of The Nature of the Antidote it is an unction The Author of it who is called the Holy One. The worth of it by it wee know all things Once more reduce the three to two and then here is observable Doni collatio A gift conferred You have an unction from the Holy One. Beneficii illatio A benefit inferred and you know all things In the handling of the former of these wee shall consider these three things The matter or thing given an unction The Recipients to whom it is given you have The Donor by whom it is given the Holy One. 1 The thing given as an Antidote or remedy against the poyson of Antichristian Doctrin is an Vnction A Metaphorical and allusive expression Annoynting most properly is with oyl or else with Oyntments in which usually oyl is the chief ingredient but metaphorically annoynting is with the Spirit which is as oyl and oyntment Thus wee finde the Prophet saying concerning himself literally and Christ mystically The Spirit of the
Lord is upon me because the Lord hath annoynted me to wit with his Spirit more plainly the Apostle Peter God annoynted Jesus of Nazareth with the Holy Ghost and St. Paul sufficiently intimateth it when hee saith concerning Christians God hath annoynted and sealed us and given us the earnest of his Spirit in our hearts the Spirit being as the earnest so the seal and the oyntment and accordingly the generality of Expositors doe here interpret the Spirit of God with his gifts and graces to be this Unction St. Austine among many others is expresse Unctio spiritualis ipse spiritus sanctus the Spirit of God is the spiritual unction And accordingly this is one of the titles which are given to the Holy Ghost in that Divine Hymn The Fountain and the lively Spring of joy celestial The Fire so bright the Love so clear and Unction spiritual That the fragrancy of this Metaphor may the better appear give me leave to break the Box and let you see how fitly it is applicable to the blessed Spirit to this end it will not be amisse to confider the Properties and the Uses of oyl and oyntment 1 There are three eminent properties of oyl which fully agree to the Holy Ghost Purity Permanency and Excellency 1 Oyl is of such a nature as that it will hardly mingle with other Liquors and whatsoever liquor you mixe it with it still is uppermost In this a fit embleme of the Spirit especially in respect of its sanctifying grace which will not mixe it self with any sin and where-ever it is keepeth corruption under Indeed wine and water will easily incorporate but oyl will not natural and acquired habits may consist with the predominancy of some lust and therefore it is that acutenesse of wit strength of memory depth of judgement readinesse of elocution skill in Arts and Sciences and such like excellencies are to be found in wicked men but those Spiritual infused habits of grace will not admit the dominion of any sin so that though sin still remain yet it doth not cannot rule in the regenerate 2 Oyl is of a lasting durance it is not as the water evaporated by the scorching heat or congealed by the freezing cold whereby is shadowed the perpetuity of the Spirits renewing grace notwithstanding the heat of persecution and the cold of temptation The hypocrites fruit withereth when the Sun scorcheth like the standing Pool he is dry in the heat of Summer his courage faileth grace decayeth whereas the true Christian retaineth his integrity in the worst adversity when the Northern wind of Diabolical temptation bloweth upon an Hypocrite his zeal cooleth his grace freezeth whereas sanctifying grace in the heart of the regenerate keepeth its vertue 3 Oyl is of great worth it is reckoned up as one of those choise blessings which God confer'd upon Israel I gave her Corn and Wine and Oyl and multiplied her silver and gold it was one of the precious things in Hezekiahs Treasury which he shewed to the King of Babylons messenger The Silver the Gold the Spices and the precious Oyntment where it is observable that besides it is numbred among the precious things it hath also the Epithite of precious in particular annexed to it as also by Salomon where he saith A good name is better than precious oyntment But surely as there the Wise man preferres a good name so much more is the Spirit and his grace to be preferred before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greek Father In very deed the holy Spirit is a precious thing this Oyl is invaluable this Jewel incomparable and if the Soul which dwelleth in our bodies be more worth than an whole world this Spirit which dwelleth in our souls must needs be of an infinite and transcendent value 2 Besides these properties there is a double use of oyl to wit for eating and annointing and the operation of oyl in both these uses aptly sets forth the Spirits efficacy 1 Oyle being eaten is sweet to the palate and therefore manna for its pleasant taste is compared to it wholesome and nourishing to the body and therefore joyned with fine flour and honey it was by meal and oyle that the widow was preserved alive in famine besides it helpeth digestion of other meats and therefore it is eaten with raw herbs and such like cool things nay more than so though a man have swallowed poyson being taken into the stomack it will expell it and preserve the body from death All which are true of the Spirits graces by which wee are enabled to digest the word of God not only its promises but threatnings the poyson of sin is expelled out of the heart so far as it shall not hurt us our spiritual taste is delighted yea our soul is nourished to eternal life 2 But I must remember the Word in my text is unction and therefore it is most suitable to consider Oyl as it is of use in annointing and thus the Parallel will hold in several respects some whereof are more general and others more special both very significant to our present purpose 1 The more general uses of annointing with Oyle are these six 1 Annointing wounds with Oyle healeth them upon which account the Samaritan poured in as wine for cleansing so Oyle for healing the wounded man nothing more frequently used by Apothecaries and Chirurgions than oyles and oyntments This is the Spirits efficacy who is therefore called the comforter viz. against all those disquietments which unsettle the minde and wound the Conscience The Prophet Isaiah speaking in the person of Christ saith The Spirit of the Lord was upon him to heal the broken-hearted indeed in regard of the wicked hee is a reprover to wound but in regard of the weak hee is a comforter to heal 2 Annointing tumours with Oyle softeneth them to this the Prophet alludeth where speaking of the diseases of Israels Common-wealth hee saith They have not been mollified with oyntment This is the Spirits operation to soften the obdurate and proud sinner and therefore when Almighty God promiseth to take away the stony-heart and give an heart of flesh he presently addeth I will put my Spirit within you 3 Annointing the joynts with oile suppleth them whereby they are nimble and active for which cause it is that Runners and Wrastlers were used to annoint themselves before hand Thus doth the Spirit by his graces strengthen us with all might to run the way of Gods Commandements and to wrastle with our Corruptions It is the prayer of David Establish mee with thy free Spirit whom hee calls by that Epithite no doubt for this reason because it is the Spirits work to set us free from the setters of sin Upon the same account hee is called by the Prophet the Spirit of strength and by the Apostle the Spirit of Life in as much as hee strengthens us in our Christian race and quickens us to spiritual
performances unctio spiritualis gratiae adjuvat infirmitatem nostram saith the Latine Father the oyntment of the Spirits grace helpeth the weaknesse of our flesh and the Greek Father aptly wee are inabled not onely to do but to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the efficacy of the Holy Ghost 4 Annointing the face with Oyle puts as it were a gloss and beauty on it of this the Psalmist taketh notice where hee saith Oyle to cause the face to shine Naomi bids Ruth before shee went to Boaz to annoint her self and those virgins which were prepared for the Persian King did use Oyle of myrrhe which hath an abstersive vertue getting wrinkles out of the skin and beautifying the face so doth the Spirit by his graces put a beauty upon the soul whereby it becommeth amiable in Gods eies Thou art fair saith Christ of his Spouse which as it is true chiefly in regard of his imputed so secondarily in regard of the Spirits imparted righteousness All the wrinkles of sin spots of the soul are in part and shall bee fully done away by this oyntment which can turn Ethiopians into Nazarites 5 Annointing the body especially the head with Oyle is a great refreshment in as much as it maketh way for the emission of noxious vapours and the free passage of the Spirits There are three qualities of oyle laevor nitor odor a smoothnesse to the touch brightnesse to the sight fragrancy to the smell and so gratifying the senses it must needs cause delight to those who are annointed with it Upon this account do doubt it was used in feasts and banquets so much David intimateth when hee joyneth annointing his head with preparing his table and our Saviour when hee joyneth washing the face and annointing the Head To this Solomon alludeth when perswading to a chearful life hee saith Let thy head want no oyntment and the Prophet Amos when describing the jollity of those Epicures hee saith They annoint themselves with the chief oyntments to which agreeth that of wisdome Come let us fill our selves with wine and oyntment How fitly doth this represent the Spirits unction which alone can rejoyce and exhilarate the soul for this reason it is that the Holy Ghost is called the Oyle of Gladnesse and joy is called the Joy of the Holy Ghost and is reckoned up as one of the fruits of the Spirit that joy which doth not proceed from him is a worldly madnesse not true joy the heart cannot bee really merry till it is annointed with the grace and comfort of the Spirit 6 Lastly and most suitably to the text in hand Annointing the eies cleareth them so much is intimated in the Counsel of Christ to the Laodicean Church annoint thine eies with eie-salve that thou maiest see so doth this spiritual unction inable the minde to discern spiritual objects and whereas other ointments may help the dimme sight this opens the blinde eies this is that which is illustrated by the penetrating vertue of oile when applyed to any part of the body which is by opening the pores what other is the Spirits illumination but a sacred penetration by opening the understanding To this purpose is that allusion concerning Oile that it feedeth the Lamp and so maintaineth the light which otherwise would go out for which reason Oile was prepared for the Light of the Sanctuary Thus doth the blessed Spirit first cause which Oil cannot do and then preserve a Divine light in the Soul to guide its feet into the way of peace Wee finde in the Ancient Hieroglyphicks the Olive to have been an embleme of Wisdome true Wisdome is from above and drops down from that Olive tree the sacred Spirit In one word as the Dove bringing an Olive-branch to Noah assured him that the waters were abated So the Spirit bringing an Olive-branch of peace to the Soul enableth it to know that the waters of Gods wrath are abated than which no knowledge more desirable 2 The more special use of annointing with Oile is for the consecration or setting persons apart for some eminent office more particularly there were three Offices to which men were with Oile annointed to wit that of a King a Priest and a Prophet We read in the Ceremonial Law of an Oile which by Gods direction was first to bee made and then poured on Aaron and his Sons the Priests it was the command of God to Samuel that hee should take an horn of Oile and annoint David King The like Ceremony wee finde used in Solomons inauguration God bid Elijah to annoint Elisha the Son of Shaphat to be Prophet in his room To this practice Calvin conceiveth that the Apostle alludeth in this place Indeed by this unction it is that wee are consecrated Kings to captivate our lusts moderate our Passions and order our conversations Priests to keep our selves unspotted of the World to sacrifize our bestiallusts and to offer up prayers and praises to God finally and most congruously to our Apostles scope Prophets to understand in some measure the spiritual mysteries of salvation What now remaineth for the closing of this particular but that wee look upon this word Unction as a word of Security of Humility of Dignity of Hilarity of Faelicity and of Duty It is a word 1 Of Securitie Indeed that is the design of our Apostle to point out to us what is our best safeguard against the blows refuge from the storm antidote against the poyson especially of Hereticks and heresies so much the adversative particle But intimateth that this Unction is opposed as a preservative against heresie That Promise of God to his People concerning the Assyrian his burden shall bee taken from thy shoulder and his yoak from off thy neck because of the annointing is no less true of this Unction by which our necks are freed from the yoak of destroying errours Warriours of Old that they might make their Armour glister and render themselves formidable to their enemies used to annoint it with Oile to this the Prophet alludeth where hee saith Arise you Princes and annoint the shield Loe here an annointing which is our shield whereby wee become terrible to Satan and his instruments so that in vain do Antichrists set themselves against those who are guarded with this unction 2 Of humility letting us see what wee are in and of ourselves how hard our hearts dead our affections blind our uderstandings how destitute of grace and peace and joy yea all heavenly good else what need were there of this Unction to soften enlighten and inliven us The truthis as the box hath no fragrancy in it self but what it receiveth from the Ointment that is in it no more have wee any excellency but what wee receive from the Spirit Abrahams faith Solomons Wisdome Jobs Patience Davids Zeal Noahs Obedience were all but as so many drops of this Oile and therefore let us learn to bee vile in
our own eies taking nothing to our selves but ignorance and fâ—lly and wickednesse 3 Of dignity Glorious things are spoken of beleevers by the Apostle Peter where he saith They are a chosen Generation a Royal Priesthood an holy Nation a peculiar people and these priviledges they partake of by vertue of this unction Greater honour there cannot bee than those of Royalty and Priesthood Kings are honourable and Priests are venerable Kings are the greatest of men Priests are men of God such honour have all they to whom this sacred Unction is given Wicked men have low thoughts of beleevers it is because they perceive not this Unction but it matters not to bee despicable in the worlds whilest wee are honourable in Gods eies 4 Of Hilarity Indeed this Oile is called by the Psalmist The Oile of gladnesse in as much as it fills the heart with spiritual joy There is as Bellarmine well observeth an Oile of Sadnesse which is used at Funerals and there is an Oile of gladnesse which is used at Festivals and to this is the Spirit compared none are more chearful in all conditions than the annointed ones this oile so mitigateth the asperity of affliction that those who have it are exceeding joyful in all their tribulations in which respect St. Jerom saith excellently Multi vident crucem nostram sed non vident unctionem nostram Many see our affliction but not our unction our troubles but not our comforts our tribulation but not our consolation which far exceeds them 5 Of Felicity Indeed as the annoynting of David by Samuel assured him of the possession of the Crown and Kingdom in due time so doth this Unction ascertain all beleevers of the Kingdom which was prepared for them from the beginning of the world to this purpose it is that the Spirit which here is called the Unction is elsewhere by St. Paul stiled the earnest of our inheritance and as receiving the earnest entituleth to the inheritance so doth the receiving of the Spirit Thus by what we have wee conclude what wee shall have and the participation of the Unction giveth a firme expectance of the Coronation 6 Of Duty which lyeth in two things 1 Making use of this Unction for those choyse and excellent ends to which it is designed It is not the oyntment in the bon but applied to the part which becometh effectual what will the most precious unguent avail him that hath it but doth not use it oh therefore Christians be wise to improve this Unction to the best advantage When then at any time we feel our Consciences wounded our spirits dejected have recourse to this unction for benefit and comfort if as oh how oft thou perceivest in thy self an bardnesse and dulnesse rendring thee unprofitable under the means of grace and unfit for holy services make use of this Unction to soften and quicken thee 2 Walking worthy of and answerably to this Unction It is an undoubted truth where much is received much is expected the greater helps are afforded the greater performances are required God looketh for more from them to whom he hath given his written word than from those who have only the light of Nature and he looketh for yet farre more from them to whom he giveth an internal Vnction than those who have only an external Revelation and therefore as St. Paul exhorts the Thessalonians to walk worthy of their high and heavenly calling so let me exhort Christians to walk worthy of this high and heavenly Unction and so much for the matter of the gift passe we on to 2 The Recipients of this gift in the pronoun You not only we Apostles but you Christians and so this appeareth to be a priviledge belonging to all that are effectually called to Christianity It is St. Pauls universal negative If any man have not the Spirit of Christ he is none of his in which is included that universal Affirmative All that are Christs have his spirit To open this briefly you must distinguish 1 Between the miraculous and the gracious Unction some Expositors conceive our Apostle here referres to that Unction of the Apostles in the day of Pentecost with extraordinary gifts whereby the truth of Evangelical Doctrin was confirmed but had this been his meaning hee should rather have said wee have an Unction for though the sent and perfume of that Unction filled the whole Church and so it was for the benefit of all Christians establishing them in the faith yet the oyl it self was poured upon the Apostles and therefore that sense of that phrase seemeth much strained You have an Unction that is we have an unction for your good It is true that in the Primitive times the miraculous Unction was not only conferr'd upon the Apostles but upon many Christians but yet since our Apostle affirmeth it indefinitely of those to whom he wrote I rather conceive that here he intends that Unction of illuminating and sanctifiing grace which every Christian is partaker of and by which he is enabled to know and beleeve to salvation for though every beleever is not annoynted with the Holy Ghost and power yet hee is annoynted with the Holy Ghost and grace 2 Between the possession and the manifestation of this Unction it is one thing to have it and another to know we have it there may be a presence of the Spirit and yet not a sense of that presence a man may have a treasure in his field and not know it all Christians have this Unction from their first conversion though perhaps they are not presently apprehensive of its vertue and operation 3 Between the droppings and the pourings out of this unction it is one thing to have the Spirit and another to be filled with the Spirit This Unction is variously distributed to some in a greater to others in a lesser but to all Christians in some measure it is not for every Christian like St. Stephen to bee filled with the Holy Ghost and yet there is no Christian of whom it can bee said as St. Jude of those false teachers not having the Spirit To wind it up if we pretend to Christianity where is our Vnction where are the vertues and efficacies of our Unction The Holy Ghost who is here called an Unction is elsewhere compared to a seal and as men use to set their seals on their own wares so doth God his Spirit upon them that are his Oh let this bee the chief of our desires and endeavours that God would make us his sealed his annoynted ones and whilst others count it their happinesse when they can say we have Lands and Houses and riches wee have Swords and Scepters and Robes we have Dainties and Musick and all sort of delights let us esteem it our blisse and make it the height of our ambition to say we have an unction and so much for that 3 The last particular remaining to be discussed in this General is the Donor of this
argument lesse valid Hee by whose name you are called is holy be you holy in all manner of conversation because it is written Be you holy for I am holy How unsuitable are unholy members to an holy head and therefore how abominable must prophane Christians be to this Holy Jesus certainly the Holy one is of purer eyes than to behold iniquity to wit without fury in any and much lesse in his own followers and as Moses saith God will bee sanctified in those who draw nigh to him so let me tell you Christ will bee sanctified by those who professe his name and therefore either disclaim Christianity or embrace sanctity that you may be in some measure like him who is here stiled The Holy one 2 Having given you this view of the title by which Christ is called be pleased now to look upon this person so called as he is affirmed to bee the donor of the Vnction for so the text runs You have an unction from the holy one that is from Christ It is that which is true of Christ in a double causality 1 Meritorious in as much as hee was at the cost to purchase this unction and that at no lesse a rate than his own bloud the Apostle Paul speaking of Christ saith not only that in him wee have redemption through his bloud but a little after in whom you were sâ—aled with that holy Spirit of promise the donation of the Spirit being one of those precious benefits which Christs death hath procured for us 2 Efficient in as much as having on the Crosse purchased this Unction for us he rose from the grave and went up into Heaven for this cause among others that he might actually conferre it on us It is said there was in Rome at the day of Christs birth a Fountain of Oyl which sprang forth sure I am this Unction of the Spirit is given to Christ not only for himself but his Church and as the Oyntment trickled down from Aarons head to the very skirts of his garment so the oyl of the Spirit is diffused from Christ to all his members Those two Olive branches mentioned by the Prophet Zachary are by some expounded of Christ his two Natures and of them it is said they empty the golden oyl out of themselves to note that communicative influence from Christ to the Christian whereby he partaketh of this unction It pleased the Father saith the Apostle that in him should all fulnesse dwell not only plenitudo abundantiae but redundantiae vasis but fontis an abundant fulnesse as in a vessel filled up to the brim but a redundant fulnesse as in a fountain whose streams make glad the City of God Thus as it is said in the Psalms he received gifts so in the Epistle hee gave gifts intimating that he received gifts not only for himself but his Church that as he received from his Father the Spirit without measure so we might receive from him the Spirit by measure no wonder if the Spirit be called in Scripture the Spirit of Christ and the Spirit of Christ Jesus and the Spirit of the Lord. If any shall ask why the Apostle did not say you have an unction from him or from Christ but from the Holy one the answer may probably bee returned that it is to intimate the nature of this unction which is an holy oyntment and for that end it is chiefly given by Christ namely for the renewing and sanctifying of our natures that as the oyntment which God appointed to be made by Moses did sanctifie the things and persons which were annoynted with it so doth this unction confer holiness on those to whom it is given upon which account it is called the Spirit of holinesse and thus it is universally given to all beleevers for the preserving them both from sin and errour To end this point and so this discourse You who are Christians only in name and want this Unction you who are Christians indeed and would have this Unction more abundantly learn whither to repair for it It is our Saviours advice to the Laodicean Church and in her to all Christians I counsel thee to buy of mee this choyse commodity is no where else to be had and though it cost him dear yet he sells it us cheap our buying is only begging our paying praying and therefore acknowledging as all our comfort to be in him so grace to be from him let us continually depend on him earnestly seek to him that as he hath shed his bloud for us so he would shed his Spirit on us Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 20. But yee have an unction from the holy One and yee know all things THE Christian Religion as it imposeth difficult precepts so it proposeth pretious prâ—mises and though it put the Professors of it upon frequent dangers yet it withall assureth them of glorious priviledges Among those many Promises and Priviledges none of more special concernment than this of the Holy Unction the Spirits Donation by which wee are enabled to all duty and confirmed against all perils There are two things especially by which the Christian Church and her members are endangered namely violent Persecutions and virulent Heresies these corrupt our mindes those perplex our hearts these cheat us of those affright us out of truth but this spiritual Unction is both our consolation and illumination the latter of which it is that our Apostle acquaints us with in the Text But you have c. The second part of this verse is that which I am now to handle namely Beneficii illatio the Benefit conferr'd on all true Christians by vertue of this Unction as it is set down in those words And you know all things For the fuller discussion whereof bee pleased to consider it both absolutely and relatively inclusively and exclusively by the one wee shall see the Nature of the benefit wherein it consists how far it reacheth and by the other its Original whence it floweth and on what it dependeth namely the Holy unction 1 Begin wee with the absolute consideration of the benefit and inquire what is involved in this You know all things There is some little difference in the reading of one word in this clause which would not bee omitted The Syriack reads it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know all men and so the benefit here intended is that which is called by S. Paul discerning of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophilact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to know who is spiritual and who is not who is a Prophet and who is a deceiver nor is this reading here unsuitable because the Apostle just before speaketh of Antichrists between whom and the Orthodox S. John might look upon the Christians to whom hee wrote as able to judge Now this gift in the primitive times was double The one more special onely conferred by the Spirits
here intended and hath already been unfolded Indeed as to corporeal sight there are among others two things especially required to wit an eye within and a Light without and therefore if either adest lumen et desunt oculi light bee present but the visive faculty absent or adsunt oculi et deest lumen the visive faculty be present but the light absent there can bee no sight so is there required to spiritual knowledge an external revelation and an internal illumination the one whereof sets the object before us and the other elevateth the understanding within us and both of those are from this unction 1 By the extraordinary unction of the Holy Ghost the Apostles were inspired to reveal both by their Tongues and pens Evangelical Doctrin and had there not been this Revelation of it wee could never have known it It is not once but often that the Gospel is called a mystery yea saith S. Paul without controversy it is a great mystery Now a mystery as S. Chrysostome well observeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something unutterable admirable and unconceivable so that it could never have been found out by us had it not been made known to us from above As for Humane Natural things Reason is conversant about them and yet ever in these it is many times nonplus'd as being not able to fathome the depth of them but as to Divine things Reason is not onely dimme but blinde Indeed there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some common Principles of Divinity and Morality Religion and Honesty still remaining in our Nature but Evangelical verities are such as Reason could never have prompted to us so that what our Saviour said to Peter concerning the particular Article of his being the Son of the living God flesh and blood hath not revealed it to thee may bee asserted of all the Doctrins of the Gospel they are such as Natural reason could never have revealed to us True it is reason that Candle of the Lord as Solomon calls it affords so much light even to Pagans as will render them inexcusable since their not walking according to Reasons dictates shall be their condemnation but it is Christ The Sun of Righteousnesse as Malachy calls him who giveth us that light by following of which wee may attain salvation for no man knoweth the Father whom to know is eternal life but the Son and him to whom the Son revealeth him But this is that truth which is agreed to on all hands even Pelagians and Socinians acknowledging the necessity of Divine Revelation in order to the acquisition of Happiness Bee pleased therefore to know further that by the ordinary unction of the Spirit which is conferred on every Christian in some degree or other there is a spiritual illumination of the minde whereby Natural Reason is elevated to a right apprehension of Evangelical doctrines and this is no lesse needful than the former to which purpose is that gloss of Calvin upon the Text Non acumine proprii sensus rectè sapiunt homines sed illuminatione Spiritus It is not by the sharpenesse of our own understanding but by the inlightning of the Spirit that wee savour divine things To this Truth S. Paul giveth a most clear and full evidence where hee saith in expresse words But the natural man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned where the chief question to bee resolved in order to the genuine Interpretation of the words is who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural man concerning whom this is said that he receiveth not and cannot know the things of the Spirit of God Some affirm the Natural man to bee the weak beleever but how weakly will appear if wee observe the opposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is perfect but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who is spiritual which though it bee more eminently true of the strong yet it is verified of every true Christian hee is one who hath not received the spirit of the World but the Spirit which is of God and so is among the number of the we mentioned in the twelfth verse of that Chapter And which fully cleareth it that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here cannot be the weak Christian is that the things of the Spirit are said to bee foolishness to him which cannot bee affirmed of any true Christian though never so weak who hath Learned to adore and admire those divine mysteries which hee cannot apprehend Suitable hereunto it is that the Apostle in the eighteenth verse of the former Chapter saith The Preaching of the Crosse is foolishnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that perish whereas the weakest Christian is among the number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter clause of that verse them who are saved to whom therefore it is impossible that the things of the Spirit should bee foolishnesse Others there are who by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the man who is altogether destitute of the helps of ingenuous education and Divine Revelation whereas our Apostle plainly tells us in the former chapter that they were the wise Disputers of the World to whom Evangelical doctrin when revealed did seem no other than folly and therfore when Paul Preached at Athens a place of literature and Knowledge Arts and Sciences the cry of those Sophies is what will this babler say Once again Some there are who interpret this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee one who is given to sensual lusts and so hath his Reason clouded by carnal affections but it should then have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between which Suidas and Isidore Peleusiota from whom probably the other borrowed it make this distinction that the Carnal man is one who serveth the flesh and suffereth himself to bee guided by his corrupt affections and the natural or animal man one who builds upon humane Reason thinking by his raâ—iâ—cinations disputations and syllogismes to finde out what is just and profitable not craving or admitting the influence of the Spirit The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then here mentioned is every man who though otherwise well furnished with intellectuals and morals having all those improvements of Reason which all kinde of Philosophy can afford him is yet altogether destitute of the inlightening and renewing grace of the Holy Spirit nor is this my distinction but St. Judes who in the Characters hee giveth of those false Teachers puts these two together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explaining the former by the latter and letting us see that all such who have not the Spirit are meer Natural men Of this Natural man St. Paul plainly and positively asserteth hee receiveth not the things of the Spirit of God indeed there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some
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
spake as moved by the Holy Ghost Indeed if you please to review three of the fore-mentioned Arguments to wit the matter the miracles and successe of this Doctrin you shall find them proving as well the Divinity as the verity of the Gospel 2 An Universal truth such as containeth in it all truth needful to bee known in order to salvation Indeed there are many natural truths which are below the Majesty and beside the Scope of the Gospel and therefore are not contained in it but all saving truths either formaliter or reductivè in expresse words or plain necessary consequences are revealed by the Gospel hence it is that this Doctrin is as it were a rule or standard by which all Doctrines must bee tryed so that If an Angel Preach any other Gospel he is acâ—ursed for which reason no doubt it is called a Canon by St. Paul where hee saith As many as walk according to this rule or Canon peace bee upon them and upon the Israel of God 3 Lastly An effectual truth the truth which of all others hath the most powerful operation indeed as it was first inspired by so the Preaching of it is still accompanied with the Holy Spirit whereby it hath a far greater efficacy than any other truth whatsoever for whereas other truths have onely an influence upon the understanding this together with the understanding hath an influence upon the Will and Affections other truths may make us wise but this will make us both wise and better Glorious things are spoken of thee oh thou coelestial truth The truth shall make you free sanctify them through thy truth they are Christs own words â—â— his own good will begat hee us by the word of truth So St. Peter all truth is Gods daughter but this is as it were his Spouse by which hee begets Sons and Daughters to himself In one Word it is this truth and this alone which doth so inlighten the minde as to incline the will regulate the passions comfort the conscience renew our nature and sanctify our whole man No wonder if our Apostle call it abstractively Truth and emphatically the Truth Having given you this Account of the Principal it will bee easy to infer the Collateral Character of the Gospel where it is said No lye is of the truth In the Greek it seemeth to bee a particular proposition Every lye is not of the truth but it is equivalent to an universal and therefore is fitly rendred no lye is of the truth To open the sense briefly There is a threefold Lye verbal practical Doctrinal verbal is an untrue narration when wee either affirm what is false or deny what is true Practical is an unsuitable conversation when wee unsay with our lives what wee say with our lips Doctrinal is an erroneous position concerning matters of faith or practice and though it bee true of all sort of lies yet no doubt it is the doctrinal lye which is here chiefly intended 2 Whereas it is possible upon false hypotheses to inferr true conclusions whence it is usual in Astronomy by supposing things that are not to demonstrate the truth of things that are it is impossible from true positions to infer a false conclusion Indeed too often wicked Hereticks fasten their lyes upon the Evangelical truth and for this reason probably St. John inserted this clause which at first may seem supervacaneous that whereas the Antichristian Teachers might pretend to boast of the Truth our Apostle assureth those to whom hee wrote that the truth did not could not father any such lyes The truth is when Hereticks indeavour to prove their Doctrines by Scripture they deal by it as Caligula did by the Image of Jupiter Olympiacus when hee took from it its own head which was of Gold and put upon it one of Brass they spoil Truth of its genuine sense to put upon it a corrupt glosse it being as possible for cold to come from heat or darknesse from light as any lye from the Truth 3 Nor yet is this all that this clause imports minus dicit plus volens intelligi saith Estius our Apostle intends more than hee speaketh for whereas he saith No lye is of the truth hee meaneth every lye is against the truth Indeed some Lies have a semblance of Truth and are so bold as to claim kindred to it but notwithstanding their seeming consonancy there is a real repugnancy and they are so far from being of that they are contrary to the truth To close up this first general since the Gospel is the truth and consequently no Lye is of it learn wee to embrace it with those two Armes of faith and love 1 Let us stedfastly beleeve it The Heathen had an high opinion of their Sybils as appeareth by that of the Poet Credite me folium vobis recitare Sybillae and shall not wee yield a firm credence to the Gospel St. Paul saith of the Thessalonians that the Gospel came not to them onely in Word but in Power and in the Holy Ghost and in much assurrnce intimating that they had not onely a conjectural opinion but a full perswasion of the truth of the Gospel let the same confidenee be in us It is the truth and therefore wee may infallibly venture our souls upon it Heaven and Earth shall pass away before the least jot of it shall be found false and lying 2 Let us affectionately love it so as not onely to yield obedience to but contend in the defence of it whensoever wee are called to it The Heathen in their sacrifices to Apollo cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth is sweet Let us say with David of this Truth Oh how sweet is it to my taste it is sweeter than the honey and the honey combe Veritas Christianorum incomparabiliter pulchrior Helenâ Graecorum saith St. Austin The Christians truth is incomparably fairer than the Hellen of Greece and if the Grecians so hotly strove for the one how zealously should wee contend for the other wee may venture our souls on it and we must be willing to venture ouâ— states and bodies for it and as he said though upon another account Amicus Plato Amicus Aristoteles sed magis amica veritas Plato and Aristotle are my friends but truth much more so let us in this my Liberty my Life is dear to mee but the truth of the Gospel is far dearer And that wee may thus beleeve and love let us bee careful to know it for which it is that our Apostle praiseth these Christians and so I am fallen on the Commendation Not because you know not the truth but because yee know it whence it will not bee amiss to observe 1 In General that this holy Apostle is not awanting in just praises of those to whom hee writeth very often in this Epistle hee calls them Little Children and in this hee dealeth with them as with Little Children who are best won upon by
when that which is affirmed or denyed is evidently contrary to truth and the other when the thing so asserted is injurious and pernicious to them that beleeve it And truely both these may justly bee charged on the Lyars in the Text for they denyed that which was in it self manifest yea which they themselves had been convinced of and that which they denied tended to no lesse than the utter subversion of the Christian faith and the destruction of those who adhered to it and therfore no wonder if St. John by way of question accuse the Hereticks in his time of Lying who is a Lyar c. That which I shall briefly observe from both these titles is the zeal of this holy Apostle in reproving these Hereticks Lyars are execrabile hominum genus a most execrable sort of men hated and abhorred of all nor is a Lyar more odious among all men than an Antichrist is among all Christians so that our Apostle could not well have branded them with names more odious than these The truth is two sorts of sinners are severely to bee rebuked Hypocrites and Hereticks an example of the former wee have from Christ himself who reprehending the Hypocritical Pharisees calls them fools and Vipers and of the latter in St. John who gain-saying the Heretical Teachers of his time calls them Antichrists and Lyars Indeed in one of those Titles is a latent reason of his bitternesse against them namely because they were against Christ Had they been onely his Antagonists no doubt hee would have been milde and gentle but his masters honour was concerned in the quarrel no wonder if hee bee so zealous Moses the meekest man upon earth in his own concernments is so inraged against the Israelites for their Idolatry that hee breaketh the Tables of the Law The Historian observeth of Caesars souldiers that they pursued their Generals Engagements with vigour whilest they were cool and temperate in their own concernments and surely though towards our own Adversaries wee must show meeknesse yet when they are not onely ours but Christs enemies it becomes us to testify our love to Christ by our Indignation against them It was an excellent saying of Guevara in an Epistle to the Emperour Charls the fifth Christianus nullâ re magis dignosci potest quam si Deâ— factas contumelias et blasphemias severissime ulciscatur suas obliviscatur there is no better Character of a right Christian than to forget the injuries done to himself but to be angry at the blasphemies against God and Christ And which serveth so much the more to justify our Apostles severity in reproving those false Teachers is that they were not obliquely but directly opposers of Christ they were such who did not onely indeavour to lop off the branches of Christianity but to pluck it up by the roots to deface the building of Religion but to destroy the foundation as there is a difference in sins so in errours all diseases are not alike malignant nor all errours equally pestiferous every Heterodox opinion is not a sufficient warrant to brand a man with these Appellations of Lyar and Antichrist but when they were so heretical as to deny Jesus to bee the Christ no marvail if this holy Apostle not out of a rash bitternesse but a well-grounded zeal use these harsh invectives It is a frame of spirit which wee finde in other servants of God as well as S. John The Apostle Paul having to do with Elimas spares him not but calls him a Childe of the Devil an enemy of all righteousnesse and writing to the Philippians concerning heretical teachers calleth them the concision and compareth them to dogs no lesse Satyrical was that of Polycarpus to Marcian Agnosco te primogenitum diaboli I know thee to bee the Devils first-born Let the same spirit bee in us in oppugning the Authors and Abetters of damnable heresies The visible descending of the Holy Ghost upon the Apostles was in fiery tongues such tempers had they yea all their successors the Bishops and Pastors of the Church ought to have tongues set on fire from heaven which may flame forth in vehement increpations as of notorious sinners so of venomous hereticks 2 From the Appellations proceed wee to the Accusations I. The first whereof we find to be denying that Jesus is the Christ in which words there is A Truth implicitely asserted by the Apostle Jesus is the Christ An heresy explicitely charged on the false Teachers namely the denial of this truth he that denyeth that Jesus is the Christ. 1 When our Apostle saith who is a Lyar but hee that denyeth what doth hee but tacitely assirm this to bee a truth That Jesus is the Christ and because it is a fundamental truth upon which the whole Fabrick of Christian Religion standeth give mee leave a while to insist upon it not as questioning but for the further streng thening your assent to it so much the rather because of the multitude of Jews which are at this time crept in among us whom though I have little hope to convince yet I would strive to prevent in those secret indeavâ—rs which probably they use to seduâ—e Christians from the faith of Christ That there was such a man as Jesus of Nazareth born and living among the Jews is an history so authentical that there will bee no need of spending time about the proof of it It is acknowledged by the Jews themselves witnesse Josephus in his Jewish Antiquities where he maketh an honourable mention of him in these words At that time was Jesus a wise man if it be lawful to call him man c. It is confessed by Pagans Suetonius in the life of Claudius speaketh of him by the name of Chrestus Tacitus and Pliny the younger acknowledged him by the name Christus and surely that which not onely his followers but his enemies confess may well be taken for granted The only difficulty is to make it appear that this Jesus that then lived is the Christ that is the person whom Moses and the Prophets foretold to bee the Messiah To this end the onely thing to bee done is an inquiry into the Praedictions concerning the Messiah which if they bee found verified in this Jesus and no other person can bee assigned in whom they are verified it will bee clearly manifest that Jesus is the Christ This way of arguing I so much the rather make choice of because it is that to which Christ himself directs us when he bids the Jews to search the Scriptures that is the Old Testament which then was the only written word upon this account for they are they that testify of me therby putting the controversy to this issue that if he were not the person of whom the scripture did testify as the Messiah let him be accounted an Impostor and Deceiver Accordingly it is that his Apostles in their discourses concerning him still have recourse to the Prophetical writings Thus St.
and the very name Immanuel by which hee is to bee called intimateth as much it being a name too high for any person except the Messiah What in this Prophecy Isaiah spake plainly in the fifty third chap. hee utters allusively where speaking of the Messiah for that that Chapter is to be understood of him is so evident that hee who runs may read it hee saith He shall grow up as a tender plant in a dry ground that is say some not improbably of a Virgin without the help of a man Now that Jesus was born of Mary whilest yet a Virgin the Evangelical History plainly affirmeth nor need it seem impossible either to Jew or Pagan As for the Jew why may hee not beleeve that the same Divine power which caused Old Sarah to conceive and bring forth when shee was as good as dead which made Aarons rod to bud blossome and bring forth Almonds yea which formed the first man Adam without the help of woman could enable a Virgin to conceive and bring forth without the help of man As for the Pagans they affirm that Venus was engendred of the froth of the Sea animated by the warmth of the Sun that Pallas came from Joves brain and Bacchus from his thigh that some of their Heroes were begotten by their Gods upon mortal creatures Hercules on Alemena by Jupiter Pan on Pâ—nelope by Mercury Romulus on Rhea a Virgin by Mars and why is it not credible that Jesus should bee born of the Virgin Mary by the overshadowing of the Holy Ghost And thus I have given you a brief account of the parallel between the Prophecy of the Messiah and the History of Jesus as to his birth 2 The Prophet Isaiah speaking concerning the Messiah tells us that the Spirit of the Lord shall rest upon him the Spirit of Wisdome and Understanding the Spirit of Counsel and Might and the Spirit of Knowledge and of the fear of the Lord that this Spirit did rest on Jesus appeareth both by the Oracles hee spake and the Works especially by the Miracles hee wrought It was the testimony the people gave of him that never man spake like him by which it appeareth that the Spirit of Wisdome and Knowledge did rest on him never did any so clearly reveal the Will of God to the people as hee The Glorious Promises were never so unveiled as by him and by him the Precepts of the Law were most exactly interpreted That the Spirit of Might did rest on him eminently appeared in his wondrous Miracles which were not done in a corner but openly before the people who cryed out wee never saw it on this fashion That Miraculous works were expected by the Jews from the Messiah when hee should come appeareth by the Question when Christ commeth will hee do more Miracles than those which this man hath done and accordingly when John sent to Jesus Art thou hee that should come or do wee look for another hee returneth this Answer Go and show John again those things which you do hear and see The blinde receive their sight the lame walk the lepers are cleansed the deaf hear and the dead are raised up all which could not have been done by him if hee had not been annointed with the Holy Ghost and with Power 3 Concerning the Messiah we finde a Three-fold Office to which he was annoynted to wit of King Priest and Prophet Moses fore-tells him to be a Prophet where he saith A Prophet shall the Lord your God raise up unto you of your brethren David mentioneth him under the Offices of a King and a Priest Yet have I set my King upon my holy hill of Sion and thou art a Priest for ever after the order of Melchisedeck This was that which was peculiar to the Messiah for though David was a King and a Prophet Samuel was a Prophet and a Priest and Melchisedeck was a King and a Priest yet only the Messiah was a King Priest and Prophet accordingly it is that we finde Jesus as a Prophet teaching the Mysteries of the Kingdom as a Priest praying yea dying for the people and acknowledged by the Magi to be King of the Jews Once more it is fore-told in the Psalms and the Prophets concerning the Messiah that hee should bee a man of sorrows despised and rejected of men yea that he should bee cut off from the land of the living that hee should be taken from Prison and Judgement that having drunk of the brook in the way hee should lift up his head that hee should not see corruption and sit at the right hand of God And now that all these things which were written concerning the Son of Man were accomplisht the Evangelical Histories doe abundantly testifie it were easie to trace out an exact Parallel not only as to substance but circumstances concerning the humiliation and exaltation of Christ As for that pretence of the Jewes opposing our Saviours Resurrection that his Disciples stole him away it is so frivolous and absurd that no rational man can beleeve it yea that Dilemma of St. Austine abundantly confuteth it If the Souldiers were not asleep when the Disciples stole his body why did they permit them to doe it if they were asleep how could they affirm it to be done By all these considerations put together it cannot but appear an undeniable truth that Jesus is the Christ and however it may bee alleadged that some Prophecies which concern the glory and power of the Messiahs Kingdome seem not yet to bee accomplished the Answer is justly returned that it is not an outward and visible but an invisible and spiritual glory and power which is in those Prophecies intended and that is continually fulfilled in the preaching of the Gospel and withall they may very rationally be extended to his Second coming when he shall appear in glory to Judge the World and when every knee shall bow to him and every tongue shall confesse what now perhaps it denieth that Jesus is the Lord the Christ to the glory of God the Father and so I have given a dispatch to the truth implicitly asserted passe we on more briefly to the 2 Heresie explicitly charged on the false teachers namely denying that Jesus is the Christ If wee render the words exactly according to the Greek text it is Hee that denieth that Jesus is not the Christ but yet the not is justly left out in our translation because according to our way of speaking Hee that denyeth that Jesus is not the Christ is he who affirmeth Jesus is the Christ which is the truth whereas in the Greek Language Gemina negatio fortiùs negat A double negation denieth more vehemently Parallel to this is that speech of our Saviour to Peter The Cock shall not crow this day before thou shalt thrice deny that thou knowest me where in each clause the Greek useth two Negatives for the greater emphasis Wee cannot better expresse the force
Kingdome an eternal glory and everlasting joy an eternal inheritance and everlasting salvation and very frequently eternal and everlasting life nor is it without good reason that this Epithete is made so much use of and that especially on a double account 1 Propter eminentiam to advance the excellency of this Life St. Austin enlarging in the praises of this life heapeth up a multitude of excellencies The Life saith hee which God hath prepared for them that love him is vita vitalis beata secura tranquilla pulchra munda casta sancta a lively happy secure peaceable amiable pure chaste and holy life but stil that which crowneth all is its eternity and therefore the Father goeth on ignaramortis nescia tristitiae it is a joy which cannot be interrupted with any sorrow and a life which is altogether ignorant of death it is sine labe sine dolore sine anxietate sine perturbatione corruptione et mutatione without spot or wrinkle without sorrow or vexation without change or corruption Look as in respect of Divine attributes eternity is that which runs through and puts a lustre upon them all so that it were little to say of God hee is holy wise just good nay that hee is omnipotent omniscient omnipresent unlesse wee could say hee is eternally all these so is it in respect of the excellencies of that other life they could afford little comfort were they not eternal 2 Propter differentiam to difference it from and set it in opposition against this present life This life how sweet soever is but short that life is not onely sweet but lasting yea everlasting This life as to many acts of it is suspended by sleep and at last wholly taken away by death that life knoweth no cessation nor interruption but shall bee one continued act Here Orimur morimur wee no sooner begin to live but wee hasten to death our life is like an hour-glass which is no sooner turned up but it begins to run out or like a Lease which is no sooner taken but it begins to expire the longer our time past hath been on earth that to come is so much the shorter and the more wee grow in Life the nearer wee are to Death But there the Sun riseth and never setteth continually shining in its full spendor that estate is not a Lease for years but an inheritance for ever This Life is a fading flower a flitting shadow a vanishing vapour but that is a flourishing laurel an induring substance a fixed Star Finally This Life is so short that it may bee measured by months by daies by hours but that is so long as it cannot bee measured by Years nor Jubiles nor Ages since when those happy Saints have lived so many millions of ages as there are piles of grasse on the earth drops of water in the Ocean sands upon the Sea-shore or stars in the firmament their life shall bee as new to begin and as long to continue as at the first moment when they entered into the possession of it and thus I have given you an account of the excellency of the benefit pass we on to the Certainty of the Conveyance in those words This is the Promise promised The Explication of this branch will be dispatched in two Queries What this meaneth that eternal life is said to be promised Why it is so emphatically called The Promise 1 Inquire wee a little into the import of this word promised and this will the better appear by considering it in a fourfold opposition to wit twofold in reference to him by whom and twofold in respect of us to whom it is promised 1 In regard of him by whom it is promised wee may very well consider it as opposed to a bare intention and a meer declaration 1 Eternal Life is promised not onely purposed I confesse in one Scripture promised is no more than purposed to wit where St. Paul to Titus saith of eternal Life it was promised before the World began but according to the common notion and usual acception promised is more than purposed A Purpose is onely the thought of the heart a Promise is the fruit of the lips A purpose is secret and hidden a promise is open and manifest Finally A Purpose is onely an intention of the minde but a Promise is the revelation of the intention This Eternal Life was from all eternity purposed and being purposed could not but bee accomplished for the Decrees of God must stand but had it not been promised as well as purposed wee might at last have injoyed it but in the mean time could not have known it it would have been as a treasure hid a fountain sealed a spring shut up Gods purpose then is the emanation and his promise is the signification of his will whereby it becomes manifest unto us Nor yet is this all but 2 Promised is more than declared it is one thing to reveal and another to promise that onely mâ—keth known but this maketh sure that giveth notice of but this an interest in when therefore eternal Life is said to bee promised it doth not onely mean that it is intended but that it is manifested yea not only that it is manifested but that it is assured God hath not onely set before the Sons of men this eternal life as a thing in it self real and excellent no nor yet onely as that which may possibly yea probably bee attained but hee hath promised that is he hath in his word given an undoubted assurance that hee will bestow it and this is the meaning of hath promised Nor yet is it a simple naked promise but such as is attended with an oath so the Author to the Hebrews expresly God willing more abundantly to show unto us the heirs of Promise the immutability of his counsel confirms it by an Oath that we might have strong consolation who have fled for refuge to the hope set before us which hope is no other than the thing hoped for eternal life yea more than this both the word and oath are upon record in Holy Writ and all this hath a seale annexed to it both the privie seal of the Spirit and the broad seal of the holy Sacraments for our further confirmation If then you will have the import of these words be hath promised in reference to God it is that hee hath not only resolved but spoken it not only spoken of such a life but said hee will give it us yea not only spoken but sworn and this not only with his lips but it is as is were under hand and seal 2 In respect of us to whom it is promised wee may look upon it in a double opposition to actual possession and due desert Eternal life is promised yet not possessed the promise is past it is the preterperfect tense hath the possession to come St. Paul useth the future tense shall give It is not unfitly observed that it is the wisdome of Divine dispensation
mentioned but inlarged upon in these words But the annointing c. The right understanding of this whole verse depends upon the genuine notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointing once and again here spoken of In order to which it will bee needful to inquire to what this annointing alludeth what it doth import and wherein the Analogy holdeth The Jesuits in their Comments would have us beleeve that St. John alludeth to the Annointing which is used in their Church at the Sacrament of Baptism before in the breast and between the shoulders and after on the top of the head But though I cannot deny that the use of Annointing in Baptism is very ancient as finding it mentioned not onely by St. Augustine but St. Cyprian and Tertullian yet sure I am it is no where spoken of in the New Testament as either instituted by Christ or Preached by the Apostles in which respect it cannot rationally bee conceived that St. John alludeth to it Indeed wee finde in St. James an annointing of the sick with Oil to bee then practiced though by the way that of a far different nature from the Popish extream Unction for wheareas the Papists annoint the sick in order to their better passage out the annointing then used was in order to their recovery and longer continuance in this World But as there is no reason to imagine that St. John had any eye to St. James his Unction so much lesse can hee bee supposed to allude to an Vnction which was not at all used in his time If therefore you would know from what this phrase is borrowed the Answer is that very probably the Apostle had an eye to that unction which was in use under the Law the ingredients and composition whereof you have set down at large by Moses and so much the rather because as that is called the Holy Oil so this annointing is said before to be from the Holy One. 2 The Socinians inquiring into the meaning of this Metaphor understand by it the Evangelical Doctrin construing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointing in this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hat which you have heard at the four and twentieth verse and conceiving it to bee called the Unction because that by that wonderful effusion of the Holy Ghost the Apostles were inabled to publish it for which reason they suppose it is elsewhere called the Spirit and the ministration of the Spirit with this interpretation some of our late Orthodox writers accord though upon a far different reason For whereas the Socinians falsely denying any need of the Spirits illumination to bee conferred upon every Christian but onely of that Revelation which was at first vouchsafed to the Apostles and by them to the World endeavour to evade the argument which is brought against them from this Scripture by this Exposition The Orthodox justly denying any new Revelation or extraordinary inspiration now to bee expected answer the argument which Euthusiasts bring from this Scripture by this interpretation For my own part I am very unwilling without great cause to recede from the Generally received exposition of any scripture And as to this particular text 1 I finde the annointing by the far greatest part both of Ancient and Modern Protestant and Popish Commentators to be expounded the Holy Spirit suitable to which it is that the latter annoynting is read Spirit in the Aethiopick version his Spirit teacheth you of all things 2 There are several considerations which render the common exposition most rational in as much as 1 Usually where the Scripture speaketh of annoynting it is meant of the Spirit as appeareth in the former discourse upon the twentieth verse 2 It is not here said the annoynting which wee to wit Apostles have received of him for then it might most probably have referred to the visible descension of the Holy Ghost upon them nor yet is it said the annoynting which you have received of us for then it might justly have been construed as the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you have heard this Evangelical Doctrine which was delivered by the inspired Apostles but in as much as it is the annoynting which you have received of him it is most rationally construed of that Spiritual illumination which every Christian receiveth in some measure from Christ. 3 Adde to this that our Apostle in this verse manifestly intends to mind the Christians what a singular help Christ had provided for them against seducers whereby they might be enabled to continue in that which they had heard and therefore it cannot rationally be looked upon as one and the same with that which they had heard but rather the enlightning grace of his Spirit is to bee understood than which there cannot be a stronger antidote against errour Finally as by this exposition this Scripture becometh a sharp sword against the Socinians so as shall appear in the handling it will not hereby become a buckler for the Anabaptists and therefore I shall acquiesce and adhere to it as most genuine 3 As to the last enquiry how fitly the Spirit of God is compared to and resembled by oyl and annoynting the answer hath been already returned in the discourse upon the former clause of the twentieth verse whither I referre the Reader nor shall I adde any thing further but only that as the holy Oyntment was made of several Spices mixed with the oyl whatsoever things or persons were annoynted therewith were legally sanctified by it so we are here to understand by this annoynting not the illumination of the Spirit which is oft-times found alone and is vouchsafed to the unregenerate but that which is as it were made up of the several graces of the Spirit whereby not only the minde is enlightned but the whole man is sanctified Having given you this account of the annoynting which is as it were the hinge upon which the whole verse turneth it now remaineth that I goe on to consider what is here affirmed concerning this Unction and because I have already traced the metaphor of oyl and our Apostle is pleased to insist upon another similitude of teaching I shall follow that and accordingly you may conceive the Spirit of God who is the annoynting to bee likewise here represented as a School-master whose excellency is set forth by four Characters namely his Residency Sufficiency Fidelity and Efficiency His 1 Residency permanent in those words The annoynting which you have received of him abideth in you 2 Sufficiency abundant in those words And you need not that any man teach you but as the same annoynting teacheth you of all things 3 Fidelity eminent in those words and is truth and is no lye 4 Efficiency evident in those words and as it hath taught you you shall abide in him Begin we with the Residency of this School-master as it is set forth in the beginning of the verse The annoynting which you have received of him abideth in you and
here we have something supposed and something proposed that which is supposed is his presence The annoynting which you have received of him that which is proposed is his residence Abideth in you 1 That which is here supposed concerning this unction cometh first to be considered and shall be dispatched in three Propositions 1 That this annoynting is not in us of our selves but received by us from another It is St. Pauls Question and though it be occasioned by a discourse of those extraordinary gifts yet it holds true in reference to all What hast thou that thou hast not received the sins which wee commit are our own but the grace to subdue them is received though wee are sometimes subdue into errour yet wee are apt to fall into them our selves but the unction which armeth us against those errours is received It is a meditation which should keep the best Christians lowly in their own eyes Hast thou this annoynting whilest others want it or hast thou it in a greater measure than others be not proud but humble for though it be in thee subjectively yet it is not from thee effectively and therefore no just cause of Self-exaltation it is St. Pauls inference upon the fore-mentioned question If thou doest receive it why doest thou glory as if thou hadst not received it Where the manner of proposal by way of question intimateth as Musculus well glosseth the impudence of this arrogance Ridiculum planè est de alienis bonis superbire It is a ridiculous thing with Aesops Crow to bee proud of borrowed feathers in one word as to boast our selves of what wee have not is abominable so it it little less odious to boast of what wee have as if it were our own when as it is only received 2 That this annoynting is received of him that is Christ it was at first received by Christ himself to wit as man in his Human nature but he received it not so much for himself as us Voluit accipere ut potuit tribuere he would as Man receive that as Mediator hee might convey it to us Indeed it hath pleased the Father saith St. Paul that in him should all fulnesse dwell to wit as water in the Fountain light in the Sun Wine in the Grape and oyl in the Olive and accordingly saith St. John of his fulnesse wee all receive and that grace for grace What the Head is to the Body that is Christ to the Church and as the members receive sense and motion from the Head so doth the Church this unction from Christ Learn hence 1 How greatly we are beholding to Christ of whom it is that we receive whatsoever measure wee have of this Spiritual unction the truth is whatsoever Spiritual benefit we receive it is only in and through Christ The Remission of sins and Adoption of Sons the Justification of our persons and Sanctification of our natures the Donation of his Spirit and acceptation of our services the Redemption of our bodies and Salvation of our Souls are all received through Christ so justly doth St. Paul say He hath blessed us with all spiritual blessings in heavenly places in Christ Jesus 2 What need wee have to bee ingrafted into Christ since as wee can receive nothing but of him so neither can we unlesse we first receive him To as many as received him saith the Evangelist to them he gave power to become the Sons of God and to as many as receive him it is that hee giveth his Spirit no wonder that St. Paul praying for the Ephesians that they might be strengthened with the spirit of Christ prayeth also that he might dwell in their hearts by faith since it is by our faith in Christ that wee receive him and consequently his Spirit which is this annoynting 3 Lastly This receiving of the unction from him is by way of gift Indeed receiving in its largest extent is the correlative both of debitum and donum a debt and a gift what is duly paid and what is freely given both are said to bee received But when it is used in reference to God and Christ it cannot relate but onely to a gift since whatever wee receive of him and much more the annointing of the Spirit is given of his meer mercy Indeed in respect of himself it may bee called a debt hee having pleased by his Promise to make himself a debtor and accordingly it is that the Spirit is called the Spirit of Promise because promised both by the Father and the Son for so wee finde the expressions varyed the Comforter whom my Father will send and I will give you But still in respect of us it is a free gift it was love moved him at first to promise this unction to and since to confer it on us in which respect it is called the gift of the holy Ghost True it is this annointing was received by Christ from his Father as purchased by his pretious blood but it is received by us from Christ as bestowed by his free grace It is a consideration which should so much the more oblige us to thankfulnesse for this unction it being but reason that when wee receive wee should acknowledge the Donor and that what is received freely should bee acknowledged the more gratefully wee have received the Spirit of God saith the Apostle that wee may know the things which are freely given us of God among which the Spirit himself is not the least and who so knoweth them to bee freely given cannot but bee greatly thankful Holy Jesus wee could do nothing that is good nor avoid what is evil did wee not receive this Unction from thee nor do we receive this Unction as a reward of our merit but a fruit of thy bounty Wee are unworthy to receive the annointing from thee but thou art worthy to receive from us glory and honour and praise now and for ever 2 That which is next in order to be discussed and is more directly expressed is the Residency of this Schoolmaster the abiding of this Unctioâ— Things that are â—â—id in Oil are most lasting this sacred annointing is prmanent It is that which is true in respect of the Church in general and each Christian in particular 1 This Annointing abideth in the Church That Holy Spirit who is here set forth under the notion of a Teacher is by our Saviour described as a Comforter concerning whom hee tells his Disciples that hee shall abide with them for ever which Promise was made to them as the then representatives of and so in them to the whole Church accordingly it is that the Spirit hath been resident in all Ages with the Christian Church to teach and comfort and perform all other Offices whereof shee stands in need Christs presence with his Disciples was temporary in which respect St. Johns word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee dwelt among us so our Translation reads it but as in a Tabernacle
so much the force of the Greek carrieth in it hee onely sojourned for a time with his Disciples but his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides with his Church from one Generation to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theophilact glosseth for his presence is not as Christs was onely for a season True it is Christ is said to be in the midst of the Golden Candlesticks but that is by his Spirit In respect of his corporal presence hee saith in one place The Poor you have alwaies with you but mee you have not alwaies in regard of his Spiritual presence it is that hee saith in another place Loe I am with you alwaies even to the end of the world 2 As this Annointing which wee receive from Christ abideth in the Church so doth it in all the chosen and faithful members of the Church It is said of the Apostles that when this unction visibly and gloriously descended on them there appeared cloven tongues as it were on fire and sate upon each of them Sitting is a fixed posture and noteth permanency it doth so in some though not the same measure and manner upon every true Beleever At the eighth verse of the next chapter where I shall God willing inlarge upon this subject it is resembled to seed and that such as is not onely cast into but remaineth in the ground by our blessed Saviour it is compared to water and that river water which is continually running and therefore said to bee living and again it is said to bee a well of water springing up in the heart of a beleever to everlasting life Finally by John the Baptist it is likened to fire and such a fire it is which like that under the Altar never goeth out The consideration hereof may serve 1 To rectifye our judgements in the true estimate of and accordingly to quicken our indeavours in the ardent pursuite after this unction Ah Lord how eager are men in scraping the things of this World which when with difficulty obtained by us are easily snatched from us how much rather should wee seek after this annointing which being received abideth in us Labour not saith our blessed Saviour for the meat that perisheth but labour for the meat that indureth to everlasting life thereby plainly intimating that perpetuity is that which much advanceth excellency every thing being so much the more amiable by how much it is the more durable no wise man but would prefer lasting brass before fading gold a constant table though of a few dishes before the largest feast which should only last for a few daies and surely then when wee consider how much this and all other spiritual blessings transcend corporal both in their nature and durance we cannot but judge them worthy our highest esteem and choicest indeavour A good name saith the wise man is better than pretious ointment but this pretious ointment is better than a good name and much more than wealth and pleasure or whatever it is that this world can afford This is one of those gifts to which St. James giveth those Epithites of good and perfect Every gift is good though but temporall but spiritual gifts being of a never â—ading durance are both good and perfect great reason have wee to beg these above all others Oh let us not cease in asking seeking knocking for this unction which being given to us like Maries good part shall never be taken from us 2 To comfort those who have received this unction when they consider its perpetual duration Habet Oleum Deus habet et Mundus saith Hugo God hath his Oil and the World too Oleum mundi in vasis deficit Oleo dei vasa deficiunt The Worlds Oil faileth in the vessels but the vessels fail for Gods Oil the one nunquam sufficit will never satisfy the other nunquam deficit will never waste whatever worldly comforts wee receive our fear of losing allaieth the sweetnesse of enjoying but it is not so with the grace of the Spirit which being received abideth with us Though withall a Caution must bee annexed that wee use our indeavour to preserve and maintain this Oil in the lamp of our souls This Schoolmaster is willing to reside with us but then wee must remember St. Pauls caveat Grieve not the Holy Spirit of God whereby you are sealed to the day of redemption for if we grieve him he will at least for a time withdraw himself from us This fire is of a lasting nature being once throughly kindled but then wee must observe that other injunction of the Apostle Quench not the Spirit for though it bee not wholly put out it may bee much quenched by our Negligence This Annointing is abiding but then wee must take notice of our Saviours assertion To him that hath shall bee given but from him that hath not shall bee taken away that which hee hath Wee must make use of and improve this holy Oil concerning which that riddle is a truth the more wee spend the more it increaseth the Oil in the widows vessel ceased not so long as shee poured it out this holy Oil is best preserved by using it to the Glory of God our own and others advantage and thus much shall suffice for the first character of the residency of this Schoolmaster proceed wee to the next which is 2 The sufficiency of his instruction as it is set forth Affirmatively in those words The same annointing teacheth you of all things Negatively in those And you need not that any man teach you 1 Begin wee with the assirmative part and therein consider The latitude of the Object all things and The Quality of the Act Teacheth 1 The Object is expressed in the same latitude at the twentieth verse where hath been largely discussed how and with what restrictions it is to bee interpreted It was the promise of our Saviour to his Disciples that his Spirit should guide them into all truth nor was this confined to them but is here assured to all Christians that the annointing should teach them all things all things that is all truth truth being the proper object of the understanding which is that faculty whereby wee are capable of teaching nor yet must this bee extended as far as the Spirit is able to teach and lead but onely as far as was requisite for them and is for us to know and understand thus the Spirit led them into all truth whereby they were able to propagate Christian Religion in the World and hee teacheth every Christian all truth which is needful in order to the prevention of fundamental errours and the salvation of his precious soul It would not bee passed by that our Apostles phrase is at once both extensive and restrictive it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee teacheth all things but of or concerning all things that is something of all things These all
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
old the Law was literally written by Gods Finger in two Tables of Stone so it is spiritually written by Gods Spirit in two Tables of flesh the mind and the heart This annoynting then teacheth 1 Illuminando intellectum by enlightning the understanding to see and discover those things which are revealed in the Word the first work of the Spirit in conversion answereth that first word and work of God in the Creation Let there be light by this light it is that the darknesse of ignorance is expelled and the eyes of the minde are opened to apprehend Divine Writings in their own lustre and beauty It is observed of Paper that being oyled it is thereby made bright and so fitter to receive the beams of the Sun and conveigh the light into the room so is it with our minds which being annoynted with this oyl are thereby fitted to receive that heavenly light of Evangelical Doctrin and whereas the oyl which is put to the Lamp feeds it when it is kindled but cannot give light to it such is the excellency of this Unction that it giveth the light of saving knowledge to them who are altogether destitute of it Nor is this all but further 2 Inclinand◠voluntatem by inclining the will to embrace the goodnesse and taste the sweetnesse of those truths which are understood this oyl doth not only cherish the light of the Lamp but softens the hardnesse of the tumor remove the darknesse of the understanding but mollifie the perversnesse of the will As for the manner of the Spirits operation upon the will it is not to bee disputed many Controversies which trouble the Church would easily be reconciled were the Modus layed aside I suppose none will deny but he who made the will knoweth how to perswade it without coaction and incline it without compulsion and therefore we need not fear to affirm that the annoynting teacheth by inclining the will the truth is were it not that this teaching had an influence upon the will as well as the understanding it could not guard against Error and preserve from Apostacy nothing being more usual than for those who are taught outwardly and not inwardly to reject those truthes whereof they have been fully convinced for want of a kindly influence upon the will by which they should constantly adhere To summe up this point and there-with this Discourse See the excellency of the Spirits teaching beyond all others other School-masters set only truths before us but cannot put them into us they present them to our eyes or ears but cannot write them upon our hearts only this School-master can and doth not only by his Word speak to our ears but by his Grace to our souls oh therefore let us implore this sacred Unction that he would vouchsafe to become our Teacher let us begge of him that he would first give us flexible spirits and decible mindes whereby wee may bee willing to bee taught which is to take away the heart of stone and give an heart of flesh and then that he would make us to know and embrace Divine Truths which is to write his Law in our hearts And withall take we heed how we grieve this School-master by a carelesse neglect of his instructions If at any time hee bee pleased to put any good motions into our mindes let us cherish them and let us beseech him that to those motions hee would adde his powerful impressions and if wee be thus taught of him we are well taught so well that we need no other teacher which leads me to the other branch of the sufficiency of his instruction in the negative expression You need not that any man teach you But the time being expired denyeth any further progresse at present and therefore the discussion of that with the other parts of the verse must be referred to the next opportunity THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 27. But the annointing which you have received of him abideth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him THis whole World may not unfitly bee resembled to a Book whereof the cover is the Heavens whose Gilded imbossements are the glittering stars letters are the elements words are the several creatures compounded of those elements sentences are the motions and actions of those creatures and periods are its various ages This is the Book which Almighty God hath given all mankind to read and there is in every man a natural reason which serveth as a Candle whereby wee may discern the characters engraven on it and as a Schoolmaster whereby wee are instructed in the lessons to bee learned from it But besides this School of the World in which the Creator hath appointed to train up all men there is another School of the Church which our Redeemer hath designed for the education of Christians in which respect one of the names by which they are frequently called is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples or Scholars of Christ The Book wherein they are to learn is no other than the Holy Scriptures of the Old and more espeoially of the New Testament The Ushers or Inferiour Teachers are the Ministers whose lips are therefore said to preserve knowledge and at whose mouth wee must seek the Law And if you would know who is the Head-master in this School let St. John give you the answer in the words of the text it is no other than the Holy Spirit of God here called the Annointing But the Annointing which you have received of him c. The sufficiency of this unction in teaching Christians is that part of the Text I am now in handling and having discussed the Affirmative assertion in that it is said to teach all things I am now in order to proceed to the Negative amplification which is expressed in those words And you need not that any man teach you The Apostle Peter speaking of the unlearned and unstable telleth us that they did wrest as many things in St. Pauls Epistles so likewise in other Scriptures to their own perdition where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gerard well observes is a metaphor borrowed from those who put men upon the Rack whereby they oft times force them to speak things against their knowledge and conscience for so do Hereticks impose upon the Scripture a sense contrary to what the Spirit of God intended An instance hereof wee have in this Text particularly in this clause which together with those parallel words of the Prophet Jeremy quoted by the Apostle Paul They shall not teach every man his Neighbour and every man his Brother saying Know the Lord is wrested by the Quakers and such like Sectavies among us as it was by the Enthusiasts heretofore to the undervaluing of the Ministry as needlesse in the Church yea of the
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